Nr.

7 • September 1999

Interest in the World and Humanity

Entering the New Millennium with Goethe
Rudolf Steiner Archives August 28 marked a culmination in this Goethe year:
– Successful Exhibits 250 years ago an individuality was born who clearly
page 3 still affects us today. Goethe had seemed forgotten by
European culture, but now people are speaking of him
everywhere again. One can meet him in many places,
whether it be on the stage of the Frankfurt Theater (in
a thoroughly honest and therefore not unproblematic
production of Faust) or in the refreshing contributions
of Johann Wolfgang Goethe University’s Scientific
Festival (also in Frankfurt, the town of his birth).
One popular motif chosen for articles and exhibits
is that of the traveller: the experience of what it means
Art of Freedom – to visit a foreign land, something Goethe embraced
Masao Naka on strongly in Italy through deliberately overcoming his
Anthroposophy in Japan prejudices. That journey helped him to discover his
page 6 own identity, transforming him into a world citizen
even when he had returned to the Weimar provinces.
This is an experience familiar to many people today –
not only as willing travellers or unwilling refugees,
but often even within our own country or indeed
within our own skin. Often we experience our own
identity (and freedom) through open encounter,
through dialogue with another, through understand-
Few Young People in the Anthroposophical ing the other.
Society? Clearly there is something still alive in Goethe’s
language today that stimulates dialogue within our
page 9
own souls. We can then widen this dialogue to an
interchange with others, as was done for example at
the Goetheanum Faust Conference that was held in
collaboration with the Goethe Institute this summer.
Forum 2 Goethe still awakens warm interest in the world
Anthroposophy around the World 3 and in humanity, interest which can give us confidence
Portrait 6 as we enter the new millennium.
Anthroposophical Society 8
School of Spiritual Science 10 Stephan Stockmar, Germany
Feature 12 Translated from the German

1

Anthroposophical Autumn?
Responses to Anthroposophy Worldwide Nr. 6/99
“A movement in the autumn of its
days?” Maybe in some respects. Defi-
nitely not in others. But to see both
possibilities, we have first to consider
the anthroposophical movement and
what it consists of. “Anthroposophy
is a path of knowledge guiding the
spirit in man to the spirit in the uni-
verse.” Since this can only be done by
the person concerned, in inner devel-
opment, it necessarily concerns the
separate individual, first and foremost.
But there is more. The “inner”
has an “outer,” with which it forms a
polarity. The “outer” involves us in all
the activity and striving of our fellow
human beings. In all that pertains to
the Earth, which supports us all. […]
Bridging the gap between inner isola-
tion and outer involvement is the
sphere in which we experience our-
selves as human beings among human
beings, with a sense of equal rights.
[…] Very little contemplation is
needed to make apparent the fact that
the being of Anthroposophia is equally
concerned with all aspects of the outer
social life in addition to aspects of
inner development. It is, of course, a
mark of the unique quality of the
anthroposophical movement that it is
recognised not merely as a teaching,
but as a deed, bringing spirit into mat-
ter and lifting matter into the spirit.
Rudolf Steiner’s threefold social order
embraces all such practical activity.
It is not therefore surprising –
since the Christ Being Himself exem-
plifies and typifies the interaction of
spirit and matter – that the threefold
social order should have been
described by Rudolf Steiner as the
“new Christianity.”
[…] “Anthroposophy,” says Jus-
tus Wittich, “is increasingly to be
found in the world’s tasks.” Is this the
Europe’s Missing Ideas
Dear Mr. Perlas,
I read your article “Striving for Three-
folding” with great interest and
increasing enthusiasm. […] If Ger-
many is experiencing autumn, then I
find spring in the articles by you and
Mr. Ammon. Coming now so fresh
from the other side of our planet is
what we have been unable to accom-
plish in Europe so far. As a theme for
Michaelmas 2000 we could chose:
“Together with Michael! Scenario for
a threefold society of citizens.”
Hardly any “great representa-
tives” are left, the “culture of lec-
tures” is disappearing. Let us do
2 Anthroposophy Worldwide 7/1999
Forum
direction in which this movement
should be going? It is, in fact, conceiv-
able that unless it does so, the autumn
of anthroposophy (though not of the
being Anthroposophia) may indeed be
very near.
But what of the core of the Soci-
ety, what of the School of Spiritual Sci-
ence, whose case is strongly pleaded? It
is indeed a consummate and valid view
that herein lies salvation from the death
of anthroposophy, that the School
must be strengthened, while further
centres are created in which all Sections
of the School are represented. It would
be foolish to gainsay this view.
But the threefold social order is, in
many respects, the earthly counterpart
of such a view of the School. The
threefold social order is not only the
means of fulfilling the second divine
commandment, which is to “love thy
neighbour as thyself,” it is also the
bearer of humanity’s response to the
spiritual world – of “what Humanity
speaks to the stars.” It embraces all
possible aspects of human association,
creation, and action, enabling the
whole of mankind to take a further
step or two on the “vertical” path of
redemption and resurrection.
Rudolf Steiner’s insights into the
future of society – succinctly given in
his World Economy course, but also in
many other lectures and lecture-cycles
– show that the resolution of many of
society’s present ills lies in the forma-
tion of new organs of perception –
organs of consciousness formed out of
the whole spectrum of humanity in
such a way that humanity becomes a
chalice for the indwelling cosmic
Christ, at the same time serving to reg-
ulate the “life-cycle of money,” which
is as yet little understood.
The formation of economic asso-
what the future-oriented “cultural
creatives” are doing. Let us form dis-
cussion groups that enter into strate-
gic thought processes with the goal
of sending nearly every participant
home with an idea of what his or her
own first step at home might be to
help further threefolding on a local
or global level, whatever form this
might take. Let us build bridges such
as those one can read of in your arti-
cle, so that globalization can occur
also in an anthroposophical-Michaelic
sense.
With warm greetings,
Helga Erhart, Germany
ciations, bringing about the social
interaction of thinking, feeling and
willing, and the regulation of the life-
cycle of money which they would
superintend, can be seen as a con-
scious goal of all striving anthro-
posophists, regardless of their special-
ist calling.
In such ways are we able to see
that the gifts of the Body and Blood
of Christ which have hitherto been
experienced in bread and wine, now
take on an additional new and vital
“social” form. Economic associations
become the social body of the living
Christ and at the same time enable
money to be regulated as the social
blood of Christ, creating thereby a
Jacob’s ladder for the interaction of
spirit and matter.*
In such ways all members of the
human community, the tenth hierar-
chy, become “members” of the move-
ment of Anthroposophia. Thus can
our autumn be succeeded by a spring
worthy of the next millennium.
Jack Foster, Great Britain
*See “The Social Task of the Anthroposopher”
and “Economic Associations” by Jack Foster.
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, repre-
sented by Paul Mackay
Editors:
Carol Brousseau (responsible for the Eng-
lish-Language Edition), Sebastian Jüngel
(responsible for this issue), Dietrich Rapp,
Ursula Remund Fink, Michaela Spaar,
Stephan Stockmar, Justus Wittich
Correspondents:
Jürgen Vater (Sweden)
Marianne Møller-Nielsen (Denmark)
Andrew Wolpert (Great Britain)
We expressly wish for active support and
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of editors and correspondents has not yet
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Printing by J.W. Arrowsmith Ltd. Bristol
 Anthroposophy around the World
Switzerland
Public Impact – Quiet Service
Meticulous Editions and Worldwide Exhibits
The activities of the Rudolf Steiner Archives encompass an unbe-
lievable spectrum, ranging from the 1600 hours work invested in the
newest edition of Rudolf Steiner’s verses and meditations (GA 40) to
the conception of worldwide exhibits, in New York (U.S.A.),
Wedel/Wiesbaden (Germany), Zürich (Switzerland), and elsewhere.
The Zürich exhibit alone was discussed in the Swiss press, with a cir-
culation of over three million.
Besides Rudolf Steiner’s blackboard
drawings, some of the exhibits also
featured letters and documents related
to the theme. Soon after a Goethe-
anum exhibit in memory of the 50th
anniversary of Marie Steiner’s death,
the Archives opened permanent
exhibit rooms in Haus Duldek, Dor-
nach (January 1999). Currently the
Archives are contributing to an exhib-
it in the Dresden Hygiene Museum,
“The New Human Being” (until
October 30, 1999).
The largest project was a recent
exhibit in Zürich, “Directive Forces
for the 21st Century,” which dis-
played 120 of Rudolf Steiner’s black-
board drawings and 20 meditation
drawings by Andrej Belyi, as well as
works by Joseph Beuys and Emma
Kunz. The Archives also contributed
decisively to the exhibit catalogue.
Approximately 42,000 people went to
see this exhibit, exceeding all expecta-
tions. The main attractions were
Rudolf Steiner’s drawings and the first
major exhibit of Emma Kunz’ work.
Very popular also were the many
accompanying events, which each
drew hundreds of participants. A clos-
ing dialogue-tour with Harald Szee-
mann drew 500 people!
Complete Edition – Work in Progress
In addition to their ongoing work in
publishing Rudolf Steiner’s complete
works, the care of the archives, the
renovation and upkeep of their rooms,
and the exhibits, 1998 included radio
interviews on the question of racism, a
visit to the Zürich Sect Commissioner,
negotiations with translators and for-
eign publishers, and guided tours (e.g.,
the Waldorf teacher training in
Chiemgau and the Science of Religion
Seminar of Bonn University).
For 1999 the Archives plan a
reconstruction of the minutes of
Rudolf Steiner’s January 1919 meet-
ings with Emil Molt, Hans Kühn, and
Roman Boos to develop the impulse
of threefolding the social organism.
The entire archive material is also
being electronically stored in order to
facilitate research and to compare all
Anthroposophy Worldwide 7/1999
of Rudolf Steiner’s note-
book entries with the rel-
evant lectures.
The Archives cur-
rently have six full-time
and four part-time em-
ployees, as well as two volunteers.
Their most senior co-worker, Hella
Wiesberger, can look back on 50 years
with the Archives. Last year the Inter-
national Association for the Promo-
tion of the Rudolf Steiner Archives
was able to put CHF 265,000 at their
disposal. It is remarkable how much
they have achieved with so few people
U. S. A.
A Growing Need for Seeds
Biodynamic Seed and Plant Association Founded
We are happy to announce the birth
of the Biodynamic Seed and Plant
Association (BSPA) which took place
in early February this year at Cam-
phill Village, Copake, New York.
Thirty-six people with keen interest in
preserving our common heritage of
seeds and improving it with biody-
namic practices were present to mid-
wife this great event.
Of course there have been efforts
to establish a biodynamic seed supply
in this country before, especially by
Threshold Seeds and Turtle Tree
Seeds, but demand is rapidly increas-
ing and can no longer be satisfied with
such small ventures that mostly rely
on human labor to clean, package, and
process the seeds. Turtle Tree Seeds
and Threshold Seeds decided to com-
bine their efforts in 1998, with Turtle
Tree taking over much of Threshold’s
supply to offer in their catalog, while
the remaining seeds were the start of
Threshold Seeds Sowing Circle, a seed
exchange that published a small listing
this spring. To provide a larger seed
supply, we are hoping to establish and
organize a circle of biodynamic grow-
ers, farmers and gardeners alike, who
will grow the necessary seeds. We will
promote breeding, testing and selec-
and so little money. After all, Rudolf
Steiner’s complete works (which the
editors consider to be a work in
progress) form the basis for all
anthroposophical work in the world.
sst
Contact: International Association for the Promo-
tion of the Rudolf Steiner Archives, Rüttiweg 52,
CH–4144 Arlesheim, tel./fax +41/61/701 35 89.
tion of seeds, as well as education of
growers and the general public. Many
people are not aware that you must
continually work with plants and
seeds to maintain their viability.
The BSPA is currently operating
under the non-profit umbrella of the
Biodynamic Farming and Gardening
Association, which has given its sup-
port for the coming year with U.S.
$11,000 for start-up and development
costs, including pay for a part-time
coordinator. Yet there are many fur-
ther costs. There is an immediate need
for mechanized seed-cleaning equip-
ment for handling a greater volume of
seeds. The equipment will be owned
by the BSPA and leased to Turtle Tree
Seed Co., which will remain an inde-
pendent entity under the Camphill
umbrella. It seems that seed work and
the special needs community are a
perfect match.
Heike-Maria Eubanks, U.S.A.
Contact: The Biodynamic Seed and Plant Asso-
ciation, H.C. 86, Box 12B, Myrtle Point, OR
97458, U.S.A.
Seed Exchange: Threshold Seeds Sowing Circle,
433 Williams Creek Road, Oakville, WA 98568,
U.S.A., Internet: www.biodynamics.com.
Seed catalogue: Turtle Tree Seeds, Camphill
Village, Copake, NY 12516, U.S.A., fax +1/518/
329 03 77.
3
 Vietnam
In a World of Plastic
Waldorf Kindergarten Initiatives
For the last few years I have been
hearing about the work of Ha Vinh
Tho with curative education in Viet-
nam. It is still in seed form, but two
local workers with handicapped chil-
dren have gone through a three-year
training course at Perceval, a Camphill
Community in St. Prex, Switzerland.
They are now trying to apply some of
their newly acquired ideas and prac-
tices in their orphanage in Ho Chi
Minh City (formerly Saigon).
Inspired by this initiative and also
by the recent development of Waldorf
education – especially kindergartens –
in many countries in Asia, I decided
to visit Vietnam. I went to a number
of orphanages, homes for handicapped
children, homes for street kids, chil-
dren’s centers, government kinder-
gartens, preschools, nurseries, and a
kindergarten teacher training college. I
had meetings and talks with princi-
pals, consultants, lecturers, and child
care providers. I spent time with chil-
dren in classes and orphanages.
The needs everywhere are over-
whelming, physically and emotionally
draining. In the end I decided I could
only hope to sow a seed, as Tho has
done with curative education.
I have offered to help establish a
kindergarten in the Nha Tinh Thuong
(House of Love). This is a home for
98 orphans and street children. They
are aged 6 months to 16 years, with 16
of them at the age of preschool and
Spain
The World’s Smallest Waldorf School? – on La Palma
I recently visited what may be the
world’s smallest Waldorf school.
Although it has existed for eleven
years, it has not yet appeared in any
register. It is a miniature school on the
Canary Island La Palma.
Urs Kobelt started the school at
the request of a small group of parents
who wanted Waldorf education for
their children. This solitary anthropo-
sophical fighter has been teaching
with much devotion and love ever
since. Today there are 21 children in
classes 1–5, in two small rooms on
private ground. Kobelt is supported
by a part-time crafts teacher and a
part-time Spanish teacher. Often, chil-
dren from other Waldorf schools are
sent there for a few months or a year
for health reasons. Also, there is lively
collaboration with anthroposophists
who spend their winters on La Palma.
What happens when a child com-
pletes the five Waldorf years? If the
4 Anthroposophy Worldwide 7/1999
kindergarten. It is the intention of the
founder to accept children from poor
families as well. The home was found-
ed 10 years ago by Sister Hue Tri, a
liberal-minded Buddhist nun. She is
interested in Waldorf ideas and prac-
tice but has little understanding of
anthroposophy at this stage.
For the last two years or so, the
concept of early childhood education
has taken hold strongly in Vietnam.
This is a result of the wish of the gov-
ernment to catch up with modern
trends in Western countries. The
authorities keep a very tight control
on the curriculum and practices, down
to tiny details. Even poems, songs,
and types of movements are pre-
scribed. The ways they are put into
action are quite militaristic and totally
unsuitable for young children. There
are inspections every two months.
The children (from 3 years of age)
have to go through tests and exams
each time. They are under great stress.
Government kindergartens charge
fees, sometimes as high as private
ones.
A journalist now working as a
translator, Le Thi Ngoc Suong – a
friend from my Vietnam days – is
planning to open a private kinder-
garten next year. In Vietnam the prin-
ciple of a school does not need to be a
qualified teacher herself. Suong is
enthusiastic about Waldorf education
and anthroposophy, and has contin-
parents do not want to relocate, they
have to send their children to the local
Spanish school. This can work well in
some cases, and the German-speaking
students can even complete their
schooling with Spanish qualifications.
However, Kobelt would prefer to
return to Switzerland, so that his own
children could continue their Waldorf
education, because Spanish education
is quite a different thing from Waldorf
education.
So the school has plans to add
classes 6–8. This will require more
teachers, of course, as well as land and
money for an appropriate building.
They especially need to secure official
recognition. The Grupo Waldorf La
Palma was founded already in 1993 to
work towards these goals.
Wolfgang Ritter, Germany
Contact: Grupo Waldorf, Calle Cruz de La
Paloma 23, E–38760, Los Llanos d.A., La Palma,
Spain – Urs Kobelt, tel. +34/922/46 43 68.
ued studying them independently
since my visit in January. Now she
needs to find funds for three months’
rent and furnishing a classroom, and
to train teachers. She would like to
attend a training herself in an English-
speaking country for 3-6 months.
I also made contact with the prin-
ciple of a kindergarten teacher training
college. She and four other lecturers I
met with expressed great interest in
Waldorf education.
The trend in Vietnam now is to
imitate the latest in materialism. In the
kindergartens I visited, everything was
plastic, even the flowers, toys, dolls,
tables, chairs, slippers and curtains.
Children learn to read, write and col-
or from three years of age. They have
lessons in karate, play the electric
organ, watch television, and dance
suggestively like the Spice Girls.
I was asked (and agreed) to
return, to give seminars at the college.
I will also give workshops at one or
two private kindergartens. I hope that
other experienced people will also go
there to train teachers. The only venue
for giving lectures and seminars
would be the college or some other
semi-private institution. Meetings of
large numbers of people in small pri-
vate venues still provoke suspicion
from the authorities.
Thanh Cherry, Australia
Help: Needed are donations for the three pro-
jects, travel expenses for visiting instructors, and
moral support and good thoughts.
Contact: Thanh Cherry, P.O. Box 416, Bowral
NSW 2576, Australia, tel. +61/248/72 25 20, fax
71 36 46, e-mail benthan@hinet.net.au.
Poland
Decision to Collaborate
Private College to Train Leaders
Using Anthroposophical Perspectives
The Academy of Humanities and
Economics in Lodz, Poland, a rising
private college with about 8,000 stu-
dents, would like regular collabora-
tion with the anthroposophical Hard-
enberg Institute for Cultural Sciences
in Heidelberg, Germany. In particular,
the college wishes to school its leaders
with the help of the concept of “lead-
ership of dialogue” that Karl-Martin
Dietz described in his 1998 booklet,
“Dialogue – The Art of Collabora-
tion” (available only in German). “We
are seeking anthroposophy, in order
to be able to improve our work.
Please help us!” – this was the appeal
made to the surprised co-workers of
the Institute during their initial visit to
Lodz, immediately after some words
of welcome. A contract for collabora-
tion has been signed.
Lydia Fechner, Germany
 Canada pedagogical approach accepted by the
Lennoxville Catholic School Commis-
Rich Learning Environment sion, thus it is partially funded by the
Journey to Les Enfants de la Terre, a Farm School government. All teachers have official
public school training as well as Wal-
Via rolling country roads, past widely There is a treehouse next to another dorf teacher training. In addition, the
spread farms, small villages with cabin, and basketball nets high up in curriculum has to be approved by the
pointy churchsteeples, and white- the trees. A pond for swimming, with school authorities. Regular exams have
washed wooden houses, we travelled watch-tower and diving board, still to be taken by the children in order to
to Ferme La Généreuse, the location frozen over, already seems to be wait- assure comparability with other gov-
of a small Waldorf school already in ing for screaming laughter in the sum- ernment sponsored schools. Yearly
operation there for 10 years. While mer. The running stream can be negotiations and agreements are neces-
working with bio-dynamic farming, a crossed by little bridges. A botanical sary, proposals have to be filed, and the
group of interested people had also sewage clearing pond shows the inhab- budget is always a matter of insecurity.
come into contact with Rudolf Stein- itants’ concern for ecological balance. Bureaucracy requires a great deal of
er’s pedagogical writings. The idea In such an idyllic environment with so effort on the part of the teachers.
grew to create a place where children many impressions, the children could The little farm store with local
could experience nature and meaning- certainly easily forget any past failures products, and bazaars and seasonal
ful work with the earth. in other schools. festivals held on the premises all help
At the time of my visit in April, But how is such a school regard- to support the school. The children
Quebec was just awakening from win- ed within the public school system? and parents can experience meaningful
ter hibernation. The snow next to the How can it maintain its hope for teamwork together with the teachers
roads was melting away, and the earth autonomy as a free school and still be and the school community as a whole.
thawed on the surface during the day, eligible for public funding? The local population, which consists
only to freeze again with the night While the elder and bigger of the mostly of religious, conservative,
frost. The ground was still deeply two Waldorf schools in the province of French-speaking people who were at
frozen. Thus the farm presented itself Quebec, the Montreal Waldorf School, first rather suspicious of this initiative
in a special pre-spring charm with chose to maintain its status as a free of anglophone “strangers,” has
mud and big puddles everywhere, school, doing without public funding become more interested and now
melting ice on the ponds and many for 21 years now despite severe finan- respects the serious effort and results
young lambs in an open stable. One cial difficulties, Les Enfants de la of the school and bio-dynamic farm.
class was busy drawing the lambs. Terre’s struggle for survival is some- There is also growing co-operation
There are currently 68 children in what less grim. The school is affiliated with other Waldorf schools in the
grades 1–7 attending this school; next with the public school system, its new region, such as the schools in Montre-
school year there will also al, Toronto, and the U.S.
be a grade 8. The children states of Vermont and
come from the surrounding New York. There are
villages, sometimes with exchanges with teachers
long drives organized by and pupils, sports contests,
the parents. Many of the workshops, and teacher
children come with experi- training courses.
ences of failure in public Nevertheless, many
schools. questions remain, such as:
First thing in the How can the school grow?
morning the animals have Will it be possible to
to be taken care of. There expand on the premises or
are sheep, small fowl, a will it be necessary to
horse, dogs, and cats, all of move? How much sup-
whom need food and clean port can be expected from
shelter. Other than that, the parents? How do they
there is always work to do feel about Waldorf educa-
in the garden, on the fields, tion? How can the enor-
in the woods, or on the mous amount of work be
extended premises, de- tackled? Let us hope that
pending on the season, the teachers continue to
before schoolwork in the find motivated people who
classroom starts. The expe- will help and support
riences in nature are incor- them, who will continue
porated into the curricu- to learn together about
lum in different ways, anthroposophy in order to
artistically as well as acade- preserve a strong spiritual
mically. base for the school com-
A visitor can detect munity. We wish this
many possibilities for school all the best for the
exploration while walking future. Edith Bull,
through the school Two teachers bought the 192 acre farm, including an old apple orchard, Germany
grounds. There are cross- woodland, and about 40 acres to grow vegetables and to keep small ani-
mals. On the grounds there is a nice, old farm house where the head-
country skis “parked” in mistress now lives, and a barn for a small store to sell produce, with stor- Contact: Les Enfants de la Terre,
front of each class cabin age for hay and straw. In addition to a shed for the tractor and other Ecole Rudolf Steiner de l'Estrie
(necessary means of trans- farming equipment, and several green-houses, there are small cabins on 540 chemin Labonté, Lennoxville
the extended premises that serve as classrooms, one for each grade. Sever- (Quebec) J1M 2A2 Canada, tel.
portation on the snow-cov- al little ponds and a stream running through the “schoolyard” offer many +1/819/875 5252 e-mail Enfants-
ered school grounds). possibilities for exploration and play. Terre@gw.csrs.q c.ca

Anthroposophy Worldwide 7/1999 5


Personal Relationship to Anthroposophy
How did you meet anthroposophy?
I participated in the student move-
ment in the 1960s and 1970s as a stu-
dent in Tokyo. The Japanese universi-
ties were even more rigid than those
in Europe. It was a kind of knight-
hood, it had its own mythos. The stu-
dents took their starting point from
deeper sources: Japanese and Chinese
ancient wisdom, Laotse, Yoga, Zen
Buddhism, Cabala. There was a great
search for a new identity. Buddhist
texts were translated into Japanese for
the first time. Before that we had
always read them in Chinese. Bud-
dhist prayers were said in Chinese,
similar to the Latin that the European
churches used to use. A new era began
after 1970!
Did anthroposophical texts also turn
up in this connection?
Yes, Rudolf Steiner was translated.
The first was his lecture, The Etheri-
sation of the Blood (in GA 130). I had
joined a literary circle which included
a translator, a professor of German lit-
erature. Other works on mysticism
and curative education followed. I
began my great search –
– as far as Germany?
Yes. I went to Germany with a friend
in 1977 to get to know anthroposo-
phy. I started my training in curative
education, spent five years in Bingen-
heim/Echzell, and finished my train-
ing in Dornach. I became an industri-
ous educator. I worked and learned
and I started a family.
Do you have children?
I have a daughter, now 15, and two
sons, 13 and 10. I worked in curative
education in Hamburg until 1987,
when I was diagnosed with a peculiar
illness. My blood did not form prop-
erly, there were always too few white
corpuscles, there was too little iron –
always at the lowest possible limit. I
had to stop teaching. I worked in the
6 Anthroposophy Worldwide 7/1999
Portrait
Art of Freedom
Fostering Courage: a Japanese Path to Anthroposophy
I am sitting across from Masao Naka from Tokyo, a wanderer between Germany
and Japan. His dark eyes regard me with quiet seriousness, yet he is relaxed and
cheerful. We have met at a street café in Berlin’s new downtown. Construction
work is still going on all around us.
Executive Council of curative educa-
tors. This gave me a good overview of
the training, social structure and man-
agement. I moved to Stuttgart in 1990,
where I worked for Erziehungskunst
(a magazine for Waldorf education)
and the Waldorf School Association. I
Anthroposophy in Japan: Interest in Applied Knowledge
How do people respond to anthropo-
sophy in Japan?
There is a split between understanding
anthroposophy as spirit and practicing
it as a movement. There must be two
or even three million books on
anthroposophy in Japan.
Rudolf Steiner’s basic works, or sec-
ondary literature?
There are translations of his basic
works, but people usually read
descriptions of practical experience
gained in other lands. This is typical
Japanese. If someone reports on a
Waldorf school in Germany, for
instance, then people read it with
enthusiasm, it is very eagerly received.
So there is less interest in the basic
books?
Indeed. Practical work done in other
countries is in great demand. How do
they do it in Germany, the Nether-
lands, the U.S.? That interests people.
The application?
The work in other lands?
Yes. The Japanese always want to
learn a lot, especially about applied
knowledge. How it is done is interest-
ing. However, – and this is the contra-
diction – the acquired insights can be
adapted to business and technology,
but not yet to education. I always pic-
ture it as a funnel. A lot comes in at
the top, but there are blocks at the
narrow end, so that very little comes
out. The narrow part is one’s own
thinking. This is not cultivated
taught at summer conferences.
And Japan?
I have been giving regular courses in
Japan since 1994. I usually spend four
months a year there. Otherwise I live
in Germany.
enough. Only thinking can lead to
good work, to Japanese anthroposo-
phy. The foreign knowledge needs to
be transformed into one’s own capaci-
ties, one needs to create it anew out of
one’s own thinking.
Take it in, transform it, do it?
Exactly! Making an effort to think
means asking why something is done
a certain way, means getting to the
bottom of the matter. Only then does
the blockage in the funnel open. Such
an effort of thinking is mostly lacking.
We know everything, but do not
transform what we know. Intellectual
understanding by itself is insufficient.
This transformation, this effort of
thinking, is it your goal, your task in
Japan?
Yes. I would like to increase my
efforts in this regard and write books
on it. We have the translations of
Rudolf Steiner’s The Philosophy of
Freedom,* Theosophy, and other
works, but this is not enough. The
enthusiasm of the Japanese is always
directed outward. It needs to go with-
in, to go entirely to the self. For this
we need books, lectures, courses. One
needs to be in the world with one’s
own feet and hands. This is a basic
problem in Japan.
But Japan historically was cut off for a
long time, was isolated …
* The 1995 edition of this book is titled In-
tuitive Thinking as a Spiritual Path.
That is the interesting thing about the
development of Japanese consciousness.
Japan closed itself to the outside world
twice, first in the 10th century. The
existing Chinese influence was then
worked through, transformed, made
Japanese. Later, after a long period of
European influence (Christianity, trade,
and European culture) the land was
closed again (from 1630 for 250 years).
The result was another process of
transformation, another change in con-
sciousness. I think such “opening” and
“closing” is characteristically Asian.
Which is no longer possible with
today’s globalization?
No. That is why we have these
immense problems today.
Re-writing The Philosophy of Freedom for Japanese Consciousness
Where do you see a possibility?
To express it bluntly: in re-writing
The Philosophy of Freedom for Japan-
ese culture. Not to just translate it,
but to re-write it for Japanese con-
sciousness. This is lacking; this I wish
for. If there is anyone who can do
this, I would be very interested in col-
laboration. The anthroposophy that
lives in Japan today is largely copied
from what comes from Dornach. If
Japan is to be renewed through
anthroposophy, then this can only be
through independent effort. One
should also not go and found schools.
That is impossible. First there needs
to be spiritual work.
What anthroposophical work is being
done in Japan today?
There is a small school with about 60
children in Tokyo. However the work
is difficult. There is interest in anthro-
posophy, but the Japanese feel con-
stricted if they have to organize,
become members. It contradicts their
personal sense of freedom. Figuratively
speaking, they want to be able to walk
freely around anthroposophy. The
Society needs to form a kernel, but this
kernel is very weak at this time and its
surroundings are very large.
Does a small group form a kernel?
Yes, but it does not grow. At first there
were quite a few members – ten years
ago there were approximately 700, but
now there are perhaps only 200 in all.
Is this connected with the tendency to
initial enthusiasm and the difficulty in
transformation?
Possibly. For now, I just observe the
development.
Practical work is not easy. Even from
a financial point of view it is hard. The
school does not receive any support
Anthroposophy Worldwide 7/1999
Does intense inner work in conscious-
ness have to replace the physical open-
ing and closing of earlier times?
That is what I believe. Thinking work
requires a withdrawal within, a clos-
ing. What used to be able to quietly
ripen in the soul now has to be trans-
formed by the consciousness and
brought into the world, into practical
life, including social interaction. This
is naturally connected with fears. The
pressures from outside, the many
“examples” we are supposed to fol-
low, the outer and economic success-
es, are all very powerful. One would
really need to “close” oneself, but
that is not possible. So all that
remains is one’s own effort of think-
ing…
from the government?
No, none at all. The parents have to
pay for everything. The school is also
not accredited, and the students are
often registered elsewhere in order to
meet the requirements. This means
that sponsors cannot make donations,
either, for how would they register
them?
Is the school working towards accredi-
tation?
Yes, but the requirements are very
strict, ranging from buildings, to
teachers, to the curriculum. One has
to use at least 80% of the state cur-
riculum. It is very difficult in Japan.
So what exactly do you do in Japan?
There are very many problems and
questions in Japan. Behavioral disor-
ders can be found even in “normal”
children. I studied curative education,
and there is much demand for educa-
tional themes at schools and universi-
ties. In general I can say that it is less a
matter of theoretical discussion and
more one of concrete application.
Artistic work has priority. There is a
need for eurythmy, painting, form-
drawing, and music. There are very
many initiatives surrounding the
branch work, which extend to the
universities. I hold lectures there.
There is a very free and open atmos-
phere. However, I avoid typical
anthroposophical vocabulary. I do not
say “etheric body” or “etheric force,”
but “life force” or “joy,” and I use
pictures. This allows me to speak
freely in public.
Is the demand growing?
Decidedly, for the problems are get-
ting worse. My work there has been
growing. The demand for work on the
basics has also grown. Much is famil-
iar in Japan, such as reincarnation, but
it is not cultivated. There is great
interest there in bringing inspiration
to people. In general one can say that
the work usually remains theoretical
and that interest fades rapidly. One
cannot build up something theoreti-
cally or philosophically without using
pictorial images. This is why artistic
work is so important. One has to try
to encourage the listeners. They come
with a problem, after all, and they
have to return to their problems. One
of my aims is to convey courage for
facing life’s problems. To do this I
teach anthroposophy, very practically.
The situation in Japan is truly tragic,
and the people are suffering. It would
help to convey courage to them and to
offer them other ways of looking at
the problems.
Would work on a path of self-develop-
ment also help?
Yes. This also is not cultivated much.
It is a task more suited to the branch.
There is more demand for practical
and artistic work, and I think these
are the right things.
So anthroposophy in Japan works
mainly through the arts, and then
through the effort of thinking?
Yes, that is the path. Not to stop at
the beauty or cultivation of the arts,
but to go through them to deeper
questions. What do I experience in
eurythmy, painting, form-drawing,
speech formation? What has changed
in me, for example, through sculp-
ture? It goes through artistic practice.
Collect experiences which are visible
and palpable. Bring the outer world
into oneself.
Arrive at thinking through art?
Yes, because the freedom that I expe-
rience in art allows me to experience
myself. Such an “art of freedom” leads
to the philosophy of freedom.
Achim Hellmich spoke with Masao Naka.
Contact: Masao Naka, Parler Str. 35, D–70192
Stuttgart, tel. +49/711/25 16 72, fax 257 85 43.
7
 Anthroposophical Society
SOCIÉTÉ ANTHROPOSOPHIQUE EN FRANCE
Criticism by the State
A massive, unfounded attack by the Assemblée Nationale in France caused much
commotion, anxiety and outrage across the country. This coincided with a crisis in
the Anthroposophical Society in France, in which their General Secretary, Attila
Varnai, was voted out of office by the Council of the French Society on April 23,
1999, without a successor so far having been found. The following report is based
on an official statement by the Anthroposophical Society in France.
At the end of April 1999, the General naire. Their argument: The Anthropo-
Secretary of the Anthroposophical sophical Society in France had never
Society in France received a letter been classed as a sect before, so there
from the Commission for Parliamen- was no reason to supply the sect com-
tary Investigation on Questions of mission with financial information.
Finance, Property Ownership, and Filling in the questionnaire would
Taxes of Sects in France. It was signed have amounted to agreement with
by the president of the commission, being classed as a sect.
Jacques Guyard, and Jean-Pierre In the 247-page report that the
Brard, a member of Parliament. The commission then published on June
letter asked the General Secretary to 10, 1999, anthroposophy is described
fill in a 29-page questionnaire and as a sect whose international center is
return it by May 15, 1999, giving the General Anthroposophical Society
details of the income, capital, and tax- at the Goetheanum. It then lists the
es of the Society, its leaders, and vari- Anthroposophical Society and Christ-
ous institutions. ian Community in France as “organs
After speaking with various peo- of conversion,” and La Nouvelle
ple and consulting an independent Economie Fraternelle (Paris) and the
lawyer outside the anthroposophical Société Financière de la Nouvelle
movement, the Council of the Economie Fraternelle (Nanterre) as
Anthroposophical Society in France “financial organs.”
decided not to fill in the question- The report claims that the An-
ANTHROPOSOPHICAL SOCIETY IN
A Home for Anthroposophy: the Rudolf Steiner Centre
A long-standing wish of the members of the Anthroposophical Society in and around
Johannesburg was realized in 1997, when they received their own building, the
Rudolf Steiner Centre. Since then the center has been hosting anthroposophical and
non-anthroposophical events, though the official dedication ceremony is still to come.
For many years the members of the Waldorf School. They moved into their
Anthroposophical Society in Johannes- large, light, new building at the end of
burg met regularly for branch meetings 1997, later naming it the Rudolf Steiner
and class lessons in a room next to the Centre. Most of the cost was carried
kindergarten of the Michael Mount by Guy Wertheim Aymes, the founder
of Pharma Na-
tura, which manu-
factures Weleda
and Wala medi-
cines and other
products.
The building
has a hall for up to
120 people, with a
deep stage, a large
classroom, a paint-
ing room, a library,
Photo: Martin Wigand
a book store, a
kitchen, an office,
and a very beauti-
ful oval branch
room upstairs with
pillars and a domed
8 Anthroposophy Worldwide 7/1999
throposophical Society in France con-
trols a network of various organs,
with immense, more or less suspect
wealth. The report also repeatedly
mentions anthroposophical education,
medicine, and banking in a tenden-
tious, mocking tone. Without offering
any explanation, it lumps anthroposo-
phy together with such movements as
Scientology and the notorious Man-
darom sect.
The Council of the Anthropo-
sophical Society in France will ask
the president of the Assemblée
Nationale, Laurent Fabius, to publish
a correction of the false accusations.
Other measures via the media are
planned.
Currently preparing a paper in
their defense, the Council of the
Anthroposophical Society in France
has requested helpful testimony as to
the validity of anthroposophy from
personalities who are active in science,
art, and public life.
Monique Durr,
Antoine Dodrimont, France
Translated from a German translation of the
French report.
Contact: Société Anthroposophique en France,
2 et 4, rue de la Grande Chaumière, F–75006 Paris,
France, tel. +33/1/46 34 76 19, fax 43 25 26 21.
SOUTHERN AFRICA
ceiling, flanked by two further small
rooms for meetings. The office is
shared by the Anthroposophical So-
ciety, Rudolf Steiner Publications, and
the internationally known Centre for
the Art of Living.
The center not only hosts anthro-
posophical events and courses, it is
also rented out to other organizations.
Their rent covers the ongoing costs.
Although the building was useable
by the end of 1997, there was still much
to do. Today, however, the landscaping
of the parking lot, paths and flower
beds is complete, curtains have been
hung, etc. It has truly become a home
for the anthroposophical movement in
Johannesburg. We are only waiting for
the right moment to hold an official
dedication ceremony. However, we can
already say that the anthroposophical
work here has received a strong new
impulse through the building! If you
would like to visit, please call us.
Martin Wigand, South Africa
Contact: P.O. Box 71925, Bryanston, 2021,
235 Bryanston Drive, South Africa, tel. +27/11/
706 85 45, fax 706 85 44.
 ANTHROPOSOPHICAL SOCIETY IN L AT V I A BULGARIA
Making Anthroposophical Endeavor Accessible Getting to Know Each Other
A New Periodical: AntropoSofija First General Meeting of Groups
In June 1999, an initiative of the Marie Goetheanum, Die Christengemein- A first general meeting of Bulgarian
Steiner Branch (Riga) was born: an schaft, and others). A lecture by members of the Anthroposophical
anthroposophical publication in Lat- Rudolf Steiner on the tasks of spiritu- Society was held in Sofia on April 17,
vian. Its 50 pages contain articles on al science formed the focus of the first 1999, on the premises of the Peter
various aspects of anthroposophical issue. Beron reading circle. All previous
life (education, art, religion, medicine, The periodical has two main gatherings of the various anthropo-
agriculture, self-development). The goals. The first is to make anthropo- sophical groups had been related to
articles are mainly translations from sophical ideas and practice accessible one of the four main festivals.
German-language periodicals (Das to readers of Latvian. In view of the In the morning, each group was
politicized and confused at- introduced by its chairperson. In the
mosphere in the country, the afternoon, individual members spoke
second aim is to try to culti- of their ideas, intentions, suggestions,
vate a sense of common con- and initiatives. But first, the 46 partic-
sciousness among the readers, ipants offered short words of greeting
which Rudolf Steiner once to Vera Gulgelieva, and turned their
stressed as being necessary if thoughts to the dead in a moment of
anthroposophy is to fulfill its silence. Then Bogdana Wulpe, an
task in the world. In addition, actress, recited the Foundation Stone
further translations are Meditation.
planned. Gulgelieva described the develop-
If the initiative is to thrive ing stages of the more than ten years
and develop, it must be nour- of the Isis Sophia Group. Petko
ished. So we thank all friends Bojadzhiev represented the Rudolf
who would like to help us in Steiner Group in Sofia, characterizing
small or large ways. their way of working with freedom,
Julija Dubrovolska, Latvia tolerance, respect for other’s opinions,
and fidelity to Rudolf Steiner. Ned-
Donations: Latvian Association for jalko Abadzhiev, representing the
Waldorf Education, German mark group from Stara Zagora, said that the
account 07407045360, Hansabank
Latvija, Riga, LV 1050, Kalku iela 26, time has come to found a united
earmarked: “For the AS.” Anthroposophical Society in Bulgaria.
He suggested a general meeting to be
held in autumn 1999. Svetla Biserova
described the somewhat different
activity of the Michael Group, with its
many study groups.
Few Members of the Anthroposophical Society are under 30 During the afternoon plenum the
emphasis was on questions of the
How old is the average member of the Anthroposophical Society? Ezrah expansion of Waldorf initiatives, pos-
Bakker and Arjen Nijeboer of the Orifiël Institute, the Netherlands, sible concrete steps towards forming a
recently sent us the results of an inquiry they had undertaken in 1998. single anthroposophical society, the
The statistics are now nearly two years old, but they probably still have establishment of a youth section, and
some relevance for the countries mentioned (with the possible exception the opening of a medical practice. Dr.
of the U.S. Society, which is growing rapidly). Kostava, president of Children of the
Future, spoke of a plan to open a Wal-
Country Members Age groups (in percent) dorf kindergarten and to publish
papers, brochures and books.
0–29 30–39 40–49 50–59 60–69 70+ Lalka Fingarova read the prayer
Belgium 545 1.4 18.4 38.2 21.5 14.1 6.2 that Rudolf Steiner had given during
Germany 21.456 1.4 14.0 25.8 21.4 14.9 22.3 the first world war. A poem by
Japan 302 5.7 37.2 38.3 13.4 4.0 1.3 Vladimir Komarov was also read.
Netherlands 5,009 1.5 13.5 39.7 26.8 9.6 8.9 Towards the end of the meeting,
South Africa 282 0.4 10.7 34.4 28.6 16.8 9.2 the participants introduced themselves
Switzerland 5,538 1.8 11.7 24.0 24.7 16.5 17.4 individually in a circle, telling how
U.S.A. (+/-) 3,500 3.1 14.3 41.7 25.7 9.2 5.7 they had found anthroposophy, what
their connection to it is, and how they
France and Brazil did not have a data base with such figures, Russia, are striving on their spiritual path.
Norway, and Britian did not respond. The meeting closed with a reading of
Why are there so few young people in our Society? In the part of the part of a letter to the members by
Society that they are familiar with, Ezrah Bakker and Arjen Nijeboer feel Rudolf Steiner, by the actress Nina
that it is mainly due to the authoritarian atmosphere. They resigned from Stamova.
the Society at the end of 1998. They say that they experienced neither real Veselina Velkova, Bulgaria
freedom of initiative, nor freedom of speech. As they see it, a very one-sided
Translated from a German translation of the
view of anthroposophy has developed in the Society over the years, with the Bulgarian
result that young people cannot “recognize” anthroposophy in it, and thus
do not find what they are looking for. C.B. Source: Antroposofski Vesti, Nr. 2, March/April
1999.

Anthroposophy Worldwide 7/1999 9

 School of Spiritual Science
GENERAL ANTHROPOSOPHICAL SECTION

Working towards “More Anthroposophy” at the Goetheanum A planning group is developing a

Anthroposophy Needs Individuals Today conception for a fundamental study
year in anthroposophy in which
The anthroposophical work at the Goetheanum is to be strengthened under the Rudolf Steiner’s basic books would
motto “more anthroposophy.” A first step in realizing this objective will be the have a central role. The group consists
new foundation course in anthroposophy that begins October 4, 1999 (see of Torsten Arncken, Agnes Behrens,
Anthroposophy Worldwide, Nr. 4/1999). The course is being planned by a Jochen Bockemühl, Christian Hitsch,
diverse group in close collaboration with the Goetheanum’s Natural Science Johannes Kühl, Jon McAlice, Robin
Section. Schmidt, Wiltrud Schmidt, Thorwald
Thiersch, and Heinz Zimmermann.
In his first letter to the members, dated be actualized only within individuals. The new study year will begin on
January 20, 1924, Rudolf Steiner writes: From there it can take effect in com- October 4, 1999. Through the active
“For the leadership of the Goethe- munities. collaboration of some members of the
anum, one of the questions that have to Anthroposophy is credible to the Natural Science Section, it will also be
be considered assumed this form: general public when two conditions possible to integrate the current natur-
should it perhaps be confessed that the are fulfilled. One is that its individual al science study year into this course.
anthroposophical society requires more representative be committed to per-
anthroposophy and to work still harder meating his or her life with anthro- Responding to Specific Questions
at it than has been done so far? And posophy. It needs to be truly genuine For the Goetheanum Executive and
how can this be done?”1 Section Leader Councils, the new
“More anthroposophy” does not study year is part of a plan to
mean more anthroposophical content, strengthen the General Anthropo-
of course. We have more than enough sophical Section. In response to spe-
to cope with in the over 300 volumes cific questions, we plan to gradually
of Rudolf Steiner’s collected works. set up various study options. For
Rather it means to work with anthro- example, we have been faced with
posophy in such a way that it influ- questions such as: What ways are
ences our actions and experience sig- there of acquiring anthroposophy so
nificantly. In our time, the field of that it truly begins to develop capaci-
knowledge is marked by boundless ties in the individual soul? How can
Photo: Marin Malcherek

pluralism, ranging from the most
extreme materialism to escapist
occultism. Next to pluralistic non-
committalism we find the other
extreme of dogmatic, sectarian, and
fundamentalist thinking. This is the
environment in which anthroposophy
needs to define itself as a modern spir-
itual science.
Lost Self-Image
Anthroposophy is itself standing
within a certain phase of development,
insofar as it is represented by the
anthroposophical movement and Soci-
ety. One could characterize it as fol-
lows: anthroposophy’s self-image has
been lost entirely; it now needs to be
determined anew and individually.
Only this explains why so many of
the co-workers in anthroposophical
institutions do not want to have any-
thing to do with anthroposophy, why
people often associate anthroposophy
with traditionalism, backwardness,
illusion, and unworldliness. In addi-
tion, people today do not usually
want to be instructed, they long
instead for genuine encounter. This is
the context into which we must place
the words “more anthroposophy.”
They mean that anthroposophy can
1 To the Members, Letter of January 20, 1924.
Philosophisch-Anthroposophischer Verlag,
1931
– not merely a “teaching of the head.”
The other condition is that it be culti-
vated as spiritual science. Science
always implies an individual search,
implies capacity for dialogue, implies
inner engagement. Only something
that I can interpret individually is
credible, because it has come to life
within me. And this is at the same
time the source of renewal for all the
work in anthroposophical institutions
in all fields.
Goetheanum Emphasis
The Goetheanum Executive and Sec-
tion Leader Councils have been dis-
cussing such considerations, especially
in recent months and years. This led
to my decision to shift the emphasis
of my work more towards the
Goetheanum. I would like to place
into other hands the leadership of the
sections that I have been leading; the
Youth Section this year, and later also
the Pedagogical Section. The unex-
pected retirement of Georg Goelzer as
director of the Goetheanum Founda-
tion Year in Anthroposophy has made
a new beginning necessary now.
such studies become the basis for
developing a meditative life? Can the
Goetheanum become a forum in
which one can learn to reach sound
judgements in the face of controversial
points of view – beyond mere party
attachments? An example of where
this is needed is the key theme of rein-
carnation and karma. It is also needed
in the particularly vulnerable and con-
troversial field of aesthetics. How can
we take the step from opinion and
conviction to true discernment? Also,
how can one acquire capacities for
cultivating anthroposophy together
with others in a fruitful way, without
merely repeating it in lectures? How
can one encourage others to become
inwardly active? This is a need often
expressed by branch and group lead-
ers. There is also a concrete need for
short courses and gatherings in which
people who work in the institutions
can renew and deepen their connec-
tion with the fundamentals of anthro-
posophy.
We would like to respond to such
needs more and more at the Goethe-
anum. This is what we mean by say-
ing that we would like to realize
“more anthroposophy” here.
Heinz Zimmermann
Information about the study program from
Wiltrud Schmidt, Goetheanum, CH–4143 Dorn-
ach 1, tel. +41/61/706 43 02, fax 706 43 14.

10 Anthroposophy Worldwide 7/1999

 MEDICAL SECTION
Spirituality in Nursing
Nursing today is strongly influenced by material and economic values. People
active in this field are asking how they can get back to essentials in the face of
time pressures and inner conflicts. They can easily feel isolated with the challenge
of achieving or sustaining humaneness in their work. The Medical Section would
like to address the question of humaneness in nursing, and its spiritual founda-
tions, in a public conference May 17–19, 2000.
In speaking with their colleagues, the
planners of the nursing conference
realized that others, too, are struggling
for a differentiated, motivated form of
nursing based on a broad understand-
ing of the human being – each one in
his or her own way. The significance
of humaneness as a task of our time is
reflected in the decision of Kristin
Stallknecht (Denmark), the new presi-
dent of the International Council of
Nursing, to make humaneness the
motto of her mandate. So to help
develop a spiritual background for
humaneness, the Medical Section is
inviting all nursing colleagues interest-
ed in anthroposophical nursing to a
public conference at the Goetheanum.
Left Alone
Spirituality forms the basis for confi-
dent practical work arising out of
one’s own insight. However, whoever
speaks of spirituality in nursing is
often considered bold or troublesome,
or is not taken seriously. Spirituality is
then seen to be nothing more than a
vague “helper fantasy,” mere subjec-
SOCIAL SCIENCE SECTION
Ulrich Rösch joined the work of the
Goetheanum Social Science Section in
April, 1999 to lend support to its
leader, Manfred Schmidt-Brabant.
Rösch’s tasks include maintaining
awareness of and supporting the Sec-
tion’s work worldwide. In particular,
he will support development and col-
laboration, and work to inform the
public of research results. Rösch has
been involved in the Section and con-
nected with the theme of threefolding
the social organism for many years.
After working in social science at the
Achberg Institute for Social Research
in Germany (collaborating particular-
ly with Wilhelm Schmundt and Leif
Holbaek-Hansen), he founded the
Wangen Waldorf school. Later he also
founded a small business in connec-
tion with the school’s apprentice pro-
gram.
Contact: Social Science Section, Goetheanum,
CH–4143 Dornach 1, tel. +41/61/706 44 30, fax
706 43 14.
Anthroposophy Worldwide 7/1999
tive arbitrariness. Nurses are left alone
with their striving for spirituality. At
the same time, nursing usually calls
for teamwork. This can hardly func-
tion if the individual cannot orient
himself or herself along clear spiritual
laws that make sense to all. The inter-
play of individual insight and group
work leads to specific practical ques-
tions in the field.
Typical Areas of Conflict in Nursing
– The personal development of the
nurse is considered important
today. Where, however, can one
acquire a spiritual understanding
of human development?
– How can sustainable collegial
partnerships be founded in a
world of mistrust and isolation?
– Nursing is time-consuming, yet
nurses have less and less time for
their patients. This raises ques-
tions, such as: How do I care for
the patient without spending time?
– Nursing is seen more and more as
a product. How then can quality
be developed? Where is the place
SECTION FOR THE
Translator’s Meeting
As already announced, there will be a
meeting of translators at the
Goetheanum April 9–12, 2000. The
meeting will be open to anyone who
finds themselves having to translate –
whether or not they are professional
translators or interpreters. The meet-
ing will address general questions of
translating, with particular reference
to the problems of translating anthro-
posophy. The meeting will be con-
ducted in German, though discussion
examples from various languages
would be desirable.
The planning group (Hans Hasler,
Anna Meuss, Jan Pohl, and Martina
Maria Sam) would like to suggest the
following themes:
– Discussion of the problems arising
in various languages based on trans-
lations of a short verse by Rudolf
Steiner.
– Study of a text by Rudolf Steiner,
of compassion and love in profes-
sional nursing?
– Strength is needed to deal with the
outlined obstacles, both for the
difficult work itself and in order to
experience satisfaction in doing it.
How can these often politically
and economically determined dif-
ficulties be dealt with, and how
can a career-specific wisdom arise
that will once again place the per-
son seeking help into the fore-
ground?
Invitation to All
Anthroposophical nursing confer-
ences have been held every two years
in Switzerland since 1958. Originally
internal affairs held at the Ita Wegman
Clinic (Switzerland), they moved to
the Goetheanum in 1982, where they
have enjoyed increasing participation.
This year the conference is to be
opened further. This will be the first
time that public hospitals will be
deliberately informed, and ads for the
conference will be placed in profes-
sional journals. S.J.
Conference languages: German, with simultane-
ous translation into English and some work-
shops in English.
Information: Joop Grün, In der Schappe 2,
CH–4144 Arlesheim, tel. +41/61/701 90 68, fax
703 93 73, e-mail joopgruen_wie@datacomm.ch
– Ruth Slama, Neumattstrasse 27, CH–4144
Arlesheim, tel. +41/61/701 80 21 – Gisela Hager,
Goetheanumstrasse 13, CH–4143 Dornach, tel.
+41/61/701 21 29.
HUMANITIES
looking in particular at what is charac-
teristic of his language.
– Discuss the work of interpreters.
– How do I do justice to the spirit of
the language into which I am translat-
ing?
– The major language groups; the dif-
ferences between the languages and
the specific difficulties in translating
them; the particular problems with
translating anthroposophy adequately.
– Possibilities for collaboration; prac-
tical issues (copyright, payment, etc.);
machine translations.
We shall also take the opportunity
to collect Rudolf Steiner’s comments
regarding specific languages.
For the Planning Group
Martina Maria Sam
The definite program will be available in early
January, when it will be published in the
Nachrichtenblatt.
11

Among the sold-out Goetheanum Faust Conferences, which all closed with
standing ovations, was the Youth Section’s conference (July 29 – August 5). It was
attended by as many as 1100 people: mainly students, young people in training,
young teachers, and the eternally young. Thanks to a generous donation, tickets
were available at an extremely reasonable price.
Difficult Preparations
The preparations were not always
easy. We were torn between our cer-
tainty of the theme (Goethe’s Faust
had always worked well before) and
our concern whether Faust in a tradi-
tional Goetheanum production would
speak to the current young generation
at all. Would the young people be able
to enter into the many nature scenes,
the mythological and biblical allu-
sions? Would a production that
emphasized these very things be liked?
Our uncertainty was also reflect-
ed in the preparatory study that we
began in October 1998 in Dornach.
We often found that it was tiring to
read the drama. Only after tenacious
work with individual verses did one
gradually arrive at moments of light.
In this situation, our contact with
two other study groups was valuable.
One was an initiative in Pancevo, Ser-
bia, which Goetheanum co-workers
of the Youth Section visited in Sep-
tember 1998 (see Anthroposophy
Worldwide Nr. 3/1998). Our Serb
friends continued to study Faust the
entire year, even during the war. Our
mutual reports via e-mail did not
break off, and they helped both sides
maintain their motivation. Other sup-
port came from Kiev, Ukraine, where
a committed youth group has been
developing several anthroposophical
initiatives. We met with them there
and discovered that one can find Faust
not only in the dramatic work, but
also actually in one’s surroundings, in
nature, and in the city.
Cost of Ticket Was a Barrier
At first, not very many young people
registered for the conference. By May,
not even half the hall was filled, and
the Conference Office began selling
tickets to older people. Only about
one third of the applicants had
expressed interest in receiving finan-
cial assistance. This changed when the
decision was made to offer the confer-
ence ticket (including room and
board) to all participants for just 100
German marks each – possible thanks
to a gift by the Iona Foundation (the
Netherlands). Hundreds of people
then inquired and the hall was filled to
the last seat. Standing room was sold,
and even then the Conference Office
was unable to meet all requests. It was
12
Feature
Today’s Youth Discuss Faust
almost cheaper to go to Dornach than
to stay home.
For the planners this was great.
Yet it raised the question of why a
cultural event such as Goethe’s Faust
had to have such massive financial
support to become attractive. (A
youth train ticket or two weeks of
youth hosteling easily cost more than
400 German marks.)
Good Atmosphere
The arrival of the young people and
their initial participation removed all
the planners’ doubts. Many had made
the decision to come at the last
moment, and most of them were
incredibly interested in and open for
what they would find at the
Goetheanum. The workshops and dis-
cussion groups were focussed, conver-
sations arose from the tours, talks
with the actors were not dominated
by criticism but by interest in the
unabridged production. One could
feel the audience’s interest and atten-
tion during performances. At the end,
the actors, eurythmists, and stage
hands received thunderous applause.
Although the conference was
planned from the beginning to be
bilingual, most of the participants
came from German-speaking coun-
tries, which was understandable, con-
sidering the Faust theme. Only about
30 participants understood no Ger-
man and had to avail themselves of the
translation (Helen Lubin). However,
we did have a few Dutch, Czechs,
Ukrainians, Russians, Poles, Danes,
Georgians, South Americans, North
Americans, and others.
Many were familiar only with the
first part of Faust; the second part was
utterly unknown. For some, this was
their very first encounter with the
drama. However, this very circum-
stance allowed for a fascinating mutu-
al entry into Goethe’s work that was
unencumbered by preconceptions.
The experience of the drama
became deeper by the day. Mephis-
topheles clearly won the audience’s
sympathies right away. His jokes
made sense, his lot was pitiable, and
his performance brilliant. Faust, the
“hero” of the drama, was less accessi-
ble. People either merely admired
him, or felt him to be too impassioned
in his striving.
Gradually, questions arose re-
garding some of the numerous sub-
sidiary characters, and one began to
acquire an understanding of the drama
and an overview. On the last day it
was possible to have a discussion with
many participants in plenum. Howev-
er, it remained unclear whether an
understanding of Faust had really
been achieved. The final discussion
centered mainly on Mephistopheles
and the question of evil. Yet who is
Faust, who calls up this evil, and who
succeeds in overcoming it in the end?
What is the Faust quality? What does
it mean to be a striving human being?
Successful Youth Conference
For the Goetheanum and the planners
in the Youth Section, the conference
was a complete success. This all the
more, as we were long uncertain
about how much interest there would
be and whether many people would
actually come.
The donated money turned out to
be well invested, and our great thanks
go to the Iona Foundation that had
the courage to make their funds avail-
able to us. Courage, because it is not
so predictable what will become of
money that one gives to people and in
particular to young people, compared
with supporting a clear, well-planned
building project.
This conference showed that
Goethe’s work can come to life, if the
necessary conditions are given, and
that a (perhaps coincidental) group of
interested young people can gain
access to a difficult work and take
away with them questions and
impulses for their futures.
Also, if people think our genera-
tion understands the Faust quality too
little, it is because we have so much of
this Faust quality within us, this
storming through life and taking hold
of everything that appeals, and run-
ning on to the next thing, when some-
thing ceases to appeal.
The pictures and mythological
motifs of Faust may be difficult to
understand today. The Faust quality
itself, however, the drive to develop
oneself, is extremely relevant. If we
young people do not understand this,
it is only because it is too much our
own, too close, to be seen objectively.
The conference turned out to have
an interested audience, to be fun, and
it awakened the inclination to perhaps
dare to approach other themes at the
Goetheanum in coming years and dis-
cuss them with interested people.
Benjamin Kolass, Youth Section
Anthroposophy Worldwide 7/1999