Last year a certain convergence became

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1 General Anthroposophical Society Anthroposophy Worldwide 3/ /12 Annual Report Anthroposophical Society Editorial The Soul of Anthroposophical Initiatives March 2012 Anthroposophy Worldwide No /2012 Annual Report Anthroposophical Society 1 The Soul of Anthroposophical Initiatives 11 Financial Report 15 Directory Anthroposophy in the World 2 World: 2011 Annual Review 3 Hungary: Country Representative Zsuzsa Mesterházi School for Spiritual Science 5 General Anthroposophical Section 6 Medical Section 7 Pedagogical Section Natural Science Section 8 Social Sciences Section Performing Arts Section Youth Section Mathematics/Astronomy Section 9 Literary Arts & Humanities Section Art Section Agriculture Section Goetheanum An Anniversary Year Dear members, Last year a certain convergence became visible at least in Europe: it was Rudolf Steiner s 150th birthday and his powerful ideas and humane anthroposophical work received wide public attention and recognition. At the same time, crises, conflicts, and ecological catastrophes demonstrate how difficult it is to take responsibility for what we human beings create. Apparently, crisis is needed to rouse an interest in anthroposophy and its founder. We need only imagine what kind of echo this anniversary might have found in generally optimistic and prosperous times. Anyone without questions and satisfied with himself and the world will probably have no serious interest in Rudolf Steiner or anthroposophy. Anthroposophy presupposes disquiet, a seeking or desire for development socially and personally. There is a rapidly growing consciousness that a fundamentally different approach is needed in our understanding of humanity and nature; this consciousness appears around the world as yearning, protest, or engagement. Does it meet and find a living and open engagement with Rudolf Steiner s work a Society and School for Spiritual Science that fulfills these expectations? One thing is certain: such a Society and such a School are urgently needed. And a second phenomenon became clear: in how it understands the human being and the world and despite its popularity anthroposophy is foreign to everyday thinking and opinion. There are many publications that demonstrate this; it is of little use to characterize these as oppositional. An openness to anthroposophical views will not be established on the level of argumentation. Matters are different in the applied area. The anthroposophically inspired reality in education, agriculture, medicine is valued even if the source that makes it possible is not grasped. How can an understanding arise about the relationship between successful practice and a path of knowledge that seeks to unite the spiritual in the human being with the spiritual in the cosmos? This is not just important for the interested public it is especially significant for the future of anthroposophical institutions and the Anthroposophical Society. A living understanding of anthroposophy becomes existential at this point: our identity is at stake. It is encouraging that these questions about identity are being asked; the quest for the source and the hope for a deep and contemporary understanding become apparent. The scientific quality of anthroposophy, or its Christian character, are under discussion; inner culture and meditation have become central themes. The question of how anthroposophy can live powerfully as the soul of anthroposophical initiatives is being urgently asked around the world. We are grateful that this attempt to seek an ever-renewed understanding of anthroposophy and it is best understood in activity will continue to have an important focal point at the Goetheanum. Today, we can see that our painful decision (in 2011) to work with a seriously curtailed budget has had positive results. I will close with warm thanks for your support of the anthroposophical work done by its groups, your country, and for making our work at the Goetheanum possible. Without your ongoing support we would be unable to do what we have briefly sketched in this annual report and everything developing worldwide as the life of anthroposophy. With warm greetings from the Goetheanum Executive Council: Bodo von Plato

2 2 Annual Report 2011/2012 Anthroposophy Worldwide No. 3/12 Anthroposophy in the World The protests in Athens were escalating at the same time as the June 15, 2011, eclipse of the moon occurred. This woman sought to keep open the space between the fronts, a space that had been created by months of peaceful conversation on Syntagama Square. World: 2011 Annual Review We live forever, a world is burning Mir lebn ejbig, ess brent a Welt. So sounds a Yiddish song in protest against its age it was written during 1943 in the Vilnius ghetto. Now as then, hope for eternal life carries us through the nights while our own time burns as reflected in the Goetheanum s publications Das Goetheanum and Anthroposophy Worldwide. A look at Anthroposophy Worldwide for the past year shows that Dornach-related items predominate: complex motions made at the annual general meeting, the Weleda debate, changes taking place in Sections, a re-design of Das Goetheanum, Rudolf Steiner s 150th birthday celebration, Heinz Zimmermann s crossing of the threshold, and more. The Goetheanum seems thrown back on itself, at work on its own body, its own organism. But this goes beyond what happens within its own walls. When we see the anthroposophical movement as an editorial staff, its members as correspondents, a worldwide network of interested observers emerges. And indeed one of us has almost always been there when important events are taking place in the world. Many Eyes See Deeper In Japan, for example, when Yuji Agematsu reports his first impressions from Tokyo s shaking streets immediately after the great wave: Suddenly the street moved, undulating back and forth. I felt like I was seeing the dragon. Six months later we read how Emi Yoshida works with survivors to plant cherry trees for each of the dead there will be 23,000 of them according to estimates. Perhaps the most shattering event takes place on the Norwegian island of Utøya. A madman hunts people in a youth camp; the island become a scene of death. From Oslo, Elizabeth Wirsching describes in an how the mood was changed by the pain shared in a city covered in roses. Frode Barkved describes the powerful glow that was experienced by a survivor on the island of death how he feels the strength of his murdered friends and would like to bring it into political engagement. Barkved expresses his country s trauma in the words: I notice a power stronger than the power I placed into the heart of Oslo, stronger than what drove the bullets into Utøya s body. Stone Ruins and Human Temples In spring, I was led to one of this year s most stricken areas Athens. We visited the social-therpeutic community of Astia Agios Nikolaos on a study trip to Delphi, and I heard how the demonstrations on Syntagama Square were growing daily. I hitchhiked to the Square. The area in front of the government buildings resembles a tent city, an oasis of creative resistance. People s dissatisfaction has set up camp here in hammocks, with inflatable pools, and live radio broadcasts. At night the people s parliament meets on the public street and invites experts on alternative economics to speak. At the time before the protests were forcibly dispersed during the moon eclipse in June the spirit of democratic Hellas seemed to shine forth. What lies among the ancient ruins of the Delphic oracle seems like a second image cast across the mass of young people who have gathered here to discuss, to feel the future, to build new temples out of the social ruins. Just before Michaelmas and just as unexpectedly I find myself on the opposite side of the world, in New York. Having met with Arthur Zajonc and on my way to the anthroposophical settlement in Spring Valley, I stop in downtown Manhattan. The pioneers of the Occupy movement are setting up camp just a hundred citizens drumming their anger. In the next weeks it will be thousands throughout the country. Friends from the Youth Section make a special effort

3 Annual Report 2011/ Anthroposophy Worldwide No. 3/12 Anthroposophy in the World to visit the protests near Wall Street, scattering ideas about the threefold social order into the discussions on Liberty Plaza. Following Our Feet Widens the Horizon These travel experiences strengthen my belief that my own spiritual quest and the discovery of my destiny circle must not be separated from events in the larger world. If I follow this course, my feet carry me directly to the decisive places, the most significant moments. Sekem is an example (perhaps too often cited) for this meshing where the individual, anthroposophical activity, and world events coincide. Here is was possible to follow the Egyptian revolution from the standpoint of an initiative, and in Helmy Abouleish s fate, his 100-day imprisonment, the real effects could be felt. Looking across the globe, you will find new points of focus. In the Global Social Lab that brought together a colorful group of participants at the Goetheanum, I hear that interest in Waldorf education is intensifying hundreds of kindergartens are starting up. The first Camphill community has crept into Vietnam, and India has its newly founded Anthroposophical Society. It is to be hoped that all these export successes do not lead to a widespread Waldorf colonialism: from dead reproductions of the Madonna that replace folklore treasures to a third-world anthroposophy that is at home mainly in elite levels of society. If we all see ourselves as correspondents for the world, more eyes will awaken to the great being that presents itself in anthroposophy, and they will be able to see the many fires burning around the world. Then the burning issues in our own four walls, on our own hill, will be easier to discuss. A look into the distance loosens the tongue for what is close at hand. Jonas von der Gathen More: Report on conditions in Japan after the tsunami in Goetheanum No. 11/2011 and Anthroposophy Worldwide No. 12/2011. Reactions in response to the massacre in Norway in Goetheanum No. 30/2011 and No. 37/2011. Visit to the Estia Agios Nikolaos social-therapeutic community in Greece in Anthroposophy Worldwide No. 9/2011. A look at the Wall Street protests in Goetheanum No. 1/2012. A summary report on the Social Lab in Goetheanum No. 49/2011. Hungary: Country Representative Zsuzsa Mesterházi The Powers of Initiative are Alive Retired curative educator Zsuzsa Mesterházi has been the country representative for the Anthroposophical Society in Hungary since May, The government of the country she represents is currently under some criticism. In our written conversation she deftly follows the scenario of a gradual arrival in Hungary. Sebastian Jüngel: We approach Hungary in a hot air balloon. What do we see? Zsuzsa Mesterházi: Since it s winter, you see snow-covered fields and towns. The best line for orientation follows the Danube from west to east, then suddenly south to Budapest. Jüngel: Impressive. But please help us set the mood for Hungary: in three concepts, two sentences, and a motto. Mesterházi: Three concepts: thermal springs, Lake Balaton, nature preserves. Two sentences: 1. The Hungarian language has its own linguistic family, a 1,000-year history, and yet has remained alive and capable of development. 2. We are often dealing with polarity, sometimes simultaneously: dynamic life force and depending on the situation a depressing way of life; spiritual creativity accompanied by a lack of material goods almost everywhere that people want to take initiative; elegant facades and neglected inner spaces, in everyday behavior as well; solidarity and competition in the economy. You still need the motto. Help yourself, then God will help you! Iron Curtain, Then Spiritual Curtain Jüngel: We land at a marketplace. What brings you joy or pain about Hungary? Mesterházi: When I hear the word market I think less of colorful fruit and vegetables, delicious dairy and meat products, or lovely flowers, but of the labor market instead. You can find anything in a traditional marketplace, but many people cannot find work, especially in certain sections of the country. A marketplace makes very little sense for these people However, 2011 showed a little improvement, and a lot is being done to create jobs. I am glad about that. Jüngel: Hungary has had a place in our hearts since the fall of the Iron Curtain in Current political events in Hungary seem disconcerting. What happened? Mesterházi: The politics practiced by Prime Minister Victor Orbán are unusual. Strong attacks from the opposition and the outside world are directed at the economy and our democracy. The government seeks Hungary-specific solutions in the current world crisis, and it uses unorthodox methods. This affects traditional interests (e.g., in banking), and supports social groups unable to represent their own interests in today s worldwide economic crisis. Behind the loud and often false statements about the government putting the our rights in danger lie the personal interests of the critics. I do not share this criticism. It is clear to me that there structural changes are needed in response to the many unsolved social problems like poverty, unemployment, high rate of illness and personal debt, pollution, long-standing corruption structural changes in health care and taxation, in environmental protection, through anticorruption measures, legislation for mass transit and disposal of farmland. The new laws focus on values that have been less accepted in the past. Recently, the prime minister quoted a well-known ice hockey player: Don t skate to where the puck is now; skate to where it will be. I wish that all those who do nothing but criticize today would take a realistic look at the future. Anyone who has studied anthroposophy a bit will see that we had the Iron Curtain earlier, but now we are confronted by a spiritual curtain, and it will require some painful steps to open this portal. Humor in Every Situation Jüngel: Where do you find the spiritual strength of Hungary? Mesterházi: Its spiritual strength lies in its people. Religious traditions especially Christian ones have not disappeared there. There is also a certain connection to nature, and a strikingly versatile artistic talent in music, literature, architecture, painting and dance. Mathematical thought and research are strong in many branches of science, and based on a deep sense for quality, on a sense for life. Con-

4 4 Annual Report 2011/2012 Anthroposophy Worldwide No. 3/12 Anthroposophy in the World Active in research, teaching, and training: Zsuzsa Mesterházi Clarifying Destiny with Anthroposophy Jüngel: What are the strengths of the older generation of anthroposophists and hopes of the younger generation? Mesterházi: The generations include those who were able to attend Rudolf Steiner s lectures personally and speak with him and today s young people who want to clarify their destiny questions with the help of anthroposophy and lead a life in harmony with those questions. Each generation has discovered what ways of working are possible for it. First, a deep conviction that led to founding branches and schools and translating Rudolf Steiner s works; then the so-called catacomb work in small secret groups, the development of an anthroposophical terminology suitable for Hungarian, and many private translations; later the gradual opening up and forming of conversation groups with question about the future, occasional visits to the Goetheanum, and a longsciousness of freedom is increasingly connected to a love of action. Our civil society is being organized in an unbelievable variety of forms where individuals undertake things in free relationship to one another. The powers of initiative are alive. Humor shines through even in difficult situations. Of course these qualities are quite unevenly distributed among the population, and are still somewhat there in seed form. A Spiritually Real Foundation Jüngel: What do the Anthroposophical Society and movement mean in the context you have described? Mesterházi: As individuals, anthroposophists have the same questions and interests, and stand in the same life everyone has. The big difference is that anthroposophy provides a much larger spiritual context for finding a means to understand the essence of the human being, natural and cultural history, destiny questions and moral-social issues, the role of art and science, and also the current social crisis. This puts the sense of human life into a larger framework, and we feel called not just to look at life or experience life, but also to shape it, provide help to others, and know and strengthen ourselves. The Anthroposophical Society offers the spiritual treasure of Rudolf Steiner s legacy. For those individuals seeking spiritual knowledge, inner strengthening, and a future built on a spiritually real foundation, it highlights the many experiences that can be had in the fields of life where the anthroposophical movement is involved. The people who approach the Anthroposophical Society in Hungary represent a fairly large cross-section of Hungarian Society the Anthroposophical Society seems to be a sort of social biotope in which we try to find a way to ease tensions. ing for a practical life in anthroposophy. Today it would be impossible to survey the whole range of people who are working with anthroposophy in Hungary. For young people, it is clear that they want to be active in shaping the realm of life. Jüngel: As our hot air balloon starts to rise again: What message does Hungary have for the worldwide anthroposophical movement? Mesterházi: The creative forces of nature have left unfinished everything that lies within the power of humans to create. (Rudolf Steiner). Our task is to continue the work of creation. And moreover: Please seek and find joy in yourselves when human beings gather who look to you for help and support, for the love of friendship or therapeutic advice. Don t turn away if you notice that this requires you to take a few steps in your own self-development. One day you may meet me and I may need your help. Adieu until then! Anthroposophy Worldwide appears ten times a year, is distributed by the national Anthroposophical Societies, and appears as a supplement to the weekly Das Goetheanum. Publisher: General Anthroposophical Society, represented by Bodo von Plato. International editorial staff: Wolfgang Held (responsible for the German edition), Sebastian Jüngel, Jonas von der Gathen. We seek your active support and collaboration. To contact the editors: Wochenschrift Das Goetheanum, Postfach, CH 4143 Dornach 1, Switzerland; fax +41 (0) ; info@dasgoetheanum.ch. Translators for this English edition: Douglas Miller (pp. 1 10; 15 16); and Paul Mackay and Cornelius Pietzner (pp ). To receive Anthroposophy Worldwide, apply to the Anthroposophical Society in your country or subscriptions are available for CHF 30. ( 25. ) a year from the address above. An version is available to members of the Anthroposophical Society only at: www. goetheanum.org/630.html?l= General Anthroposophical Society, Dornach, Switzerland.

5 Annual Report 2011/ Anthroposophy Worldwide No. 3/12 Anthroposophy School for Spiritual in the Science World General Anthroposophical Section Mindful of Spirit Presence: A Personal View There are various signals coming from the School for Spiritual Science: lively Section activity here, work on documents from the history of the First Class there. Franz Ackermann, a Swiss class holder and member of the Council of the Anthroposophical Society in Switzerland answers question about approaches to the Class lessons. Franz Ackermann believes it is basically a good thing that the historical foundations of the Class lessons are being explored; this can illuminate the path of development up to now and provide orientation. Also that the forms of the Class and of Rudolf Steiner s way of developing the Class content (as it has been passed down to us) is being systematically cultivated: After all, the point is make things present. The path of the First Class leads from one step to the next, and each step offers its own vista it is always possible to find something new in these meditative contents. I dig a little deeper: The question was about the repetitive portrayal of the train of thought, not about the steps as such. Ackermann responds by referring to Rudolf Steiner s statement: The texts do not exist. They are certainly no textbook in the sense of study material. But as a Class holder he has found that Rudolf Steiner s own words are a great help because he gives so many concrete instructions and descriptions for each situation, things we like to forget after we have heard the lesson. And then he emphasizes: We should always recall that Rudolf Steiner did not invent the lessons; he read them out of the spiritual world. Freeheld and Traditional Forms Thus there are many approaches to the contents of the Class lessons. Some people, says Ackermann, present the moods or the content in eurythmy gestures; painters take up the moods as images; others translate what they find in the Class lessons into social forms. All these research efforts broaden the foundation and appeal to many individuals. This creative approach takes courage. How does independent work on the mantras differ from what is done in the context of the School for Spiritual Science? Individual work is not at all senseless. But when the work is done in community, we are not only connected with our own angel, but also with other beings. Independent work done seriously in community does not seem very different in regard to its observance of basic forms: Entering the space where the Class lesson takes place represents a conscious initial experience of crossing the threshold when the blue card is presented at the door. The contents go from mouth to ear within a community. It is important to be mindful of spirit presence either independently or in a community setting. This is where spiritual realities are shaped in an effort that does not only involve human beings. The spiritual space created in this way can be powerful, but it is always vulnerable. External conditions are not an automatic guarantee for quality and certainty. Swiss Class holder: Franz Ackermann Relationship to a Certain Life Stream Admission to the School for Spiritual Science brings responsibility for events on the earth and in the heavens. And that means taking initiative, becoming active, working with others so that the inner deed of listening can be just as active as the outer deed of speaking. Independent work differs from community work in the School only in the way it is related to a certain esoteric life stream. Have we thus arrived a third phase of development? In the first phase (beginning in 1904) Rudolf Steiner sought out available forms that were connected with the great cosmic Mystery stream; this phase ended with the outbreak of World War I in In the second phase (beginning at the 1923/24 Christmas meeting), he shaped the esoteric work entirely out of the present time with a high degree of freedom and individual responsibility. Are the modes of working beyond the School for Spiritual Science a third phase in the same developmental course? Without offering a definitive statement on the question of whether this independent way of working represents a third phase, Ackermann stated that he is convinced that we can go far if there is just good will and an inner striving for the truth. In the end, the reality will be shown by the fruit our esoteric work bears. Beyond the School of Spiritual Science The 19 lessons given in 1924 represent a part of the Michael School. Recently the various Sections of the School have explored forms of cooperative work, and there is the question of developing the Class content further in this direction. Ackermann and the Swiss Class holders circle have not adopted this notion. However, they view and explore these tentative efforts by inviting people representing them to attend the Class holders circle. Ackermann is unaware of any initiatives being taken beyond that. Modesty? Ackermann asks us to consider the fact that an experience of the 19 lessons we have offers enough material, and that effectiveness calls for a large enough number of striving individuals. Here he looks far beyond the circle of the School: I have the impression that the reality of crossing the threshold is becoming mightily apparent to all of humanity. He continues to outline his view: I sense that forms will perhaps come to the School of Spiritual Science from without, and will offer a fulfillment and mutual illumination of these paths so that what Rudolf Steiner has given us will be fructified and possibly expanded. I do not expect that the further development of anthroposophy will come exclusively from those responsible for the School. And he adds: I am concerned that anthroposophists may overlook the reality of what is now taking place in the realm of spirit. Sebastian Jüngel

6 6 Annual Report 2011/2012 Anthroposophy Worldwide No. 3/12 School for Spiritual Science Medical Section Structuring and Uniting Probably no other Section at the Goetheanum has such a variety of differentiated and independently led departments for its professional groups and fields as the Medical Section. During 2011, its work focused on impulses for placing anthroposophical medicine into the academy, and on building a therapeutic community. Panel at the Medical Section s 2011 meeting: Broder von Laue, Wolfgang Rißmann & Ludger Simon Three big anniversaries marked suitable for teaching and application in Michaela Glöckler (with Vera Koppehel an international context. And hardly had of the Rudolf Steiner Archive) rang in the 2nd edition (2011) of Vademecum Rudolf Steiner s 150th birthday celebration anthroposophischer Arzneimittel appeared with a November 4, 2010, media event at the Goetheanum. Section-specific when preparations began for the 3rd an important basis for using and were the 90th anniversaries of the documenting anthroposophical rem- Ita Wegman Clinic in Arlesheim (Switzerland) and Weleda. Each represents two current tasks: spiritual community building (the theme of the 2011 annual conference at the request of anthroposophical clinics) and maintenance of commercially produced anthroposophical pharmaceuticals (a concern for the relevant committees of physicians and edies. Strengthened cooperation among medical professionals led to the founding of the International Association for Anthroposophical Body Therapy (IAABT), International Federation of Anthroposophic Art and Eurythmy Therapies (IF- AAET), and the Deutsche Gesellschaft für Anthroposophische Pyschotherapie (DtGAP). Weleda). Legal Protections Introduction into the Academy The establishment of anthroposophical medicine at the university level and in the medical system continued during Dirk Cyarz, David Martin, Harald Matthes, and Ursula Wolf qualified for professorships during The method of documenting representative individual cases developed by Helmut Kiene and Gunver Kienle (cognition-based medicine) will be strengthened and made These hopeful developments stood in contrast to a concern about where the next generation of doctors would come from, and especially about the ongoing critical situation of anthroposophical remedies their availability, marketability, and legal protection. These are being addressed on various levels with targeted lobbying by producers and physicians (details in the Medical Section s activity report) and generally through the new agency of Eliant (European Alliance of Initiatives for Applied Anthroposophy) which is trying to establish itself as a civil-social force in the EU. A high point of this work was the delivery of a million signatures (and a memorandum with 15 requests) to EU commissioner John Dalli on May 13, One quality assurance step was the use of the designation AnthroMed for pharmacies as well. Another achievement was that the commission on the European pharmacopoeia a legally binding collection of quality criteria for pharmaceuticals confirmed the acceptance of the anthroposophical production process based on homeopathic techniques into that pharmacopoeia. Talking with Spiritual Medicine Systems Finally, 2011 was marked by the tenth anniversary of the International Postgraduate Medical Training (IPMT) which was begun by the Medical Section together with local preparatory groups. Along with a stronger public consciousness of anthroposophy in medical circles and the public there was a fruitful intellectual encounter and discussion with traditional spiritual streams and approaches to healing. Here, anthroposophy has proven to be an ideal instrument for understanding and also for building bridges to academic medicine. During 2011 the Medical Section also made more use of tools for communication: the internet (redevelopment of the Section s web page) and social media (a presence on Facebook and use of Twitter). Sebastian Jüngel Our annual report (in German) can be downloaded by using the following link: Current information can be found on our Facebook page.

7 Annual Report 2011/ Anthroposophy Worldwide No. 3/12 School for Spiritual Science Pedagogical Section Education Is Connection All Waldorf/Rudolf Steiner schools and the educational approaches they have adopted encounter the expectations and streams of society. Hence, the collegiums of schools and kindergartens are dealing with the wave of standardization that originated with the PISA studies and in response there is the need to grasp and articulate the souces of anthroposophical pedagogy anew. The range could hardly be greater. Globalization in the form of worldwide educational standards has reached the classroom, and at the same time each student (with his or her own developmental requirements) demands an ever more individual relationship with the instructor. The same tension is felt by the teachers. There is probably no collegium, no instructional team, in which the issue of cooperation and community building has not appeared on the agenda. Participants in the Section are therefore focusing on the question of a contemporary mode of cooperation. In view of the great demands placed on educators today, we also hear a call for inner work that leads to new resources. The Pedagogical Section at the Goetheanum offers conferences on meditative practice, and both questions community building and inner spiritual cultivation played an important role during more than 60 school visitations last year. Increasing regulation and measurement in education is pressuring the Waldorf schools to adapt to guidelines. According to Florian Osswald (responsible with Claus-Peter Röh for the Section), the wellspring of Waldorf education knowing and applying the basic strengths in the anthroposophical picture of the human being give the inner strength to maintain its position in the dialogue with official education agencies. This year, the 2011 work of the Section brings a basic human question into the quadrennial world conference for teachers. How can the body and the I be brought together in the growing human being? This large meeting of more than 1,000 Waldorf schools worldwide will be preceded by the world Kindergarten conference. The Section s leaders and advisory collegium wish to work with the international association of Waldorf kindergartens to view childhood and youth as one organism. Culture-Specific Waldorf Schools A further focus of the world teachers conference is the individualizing of Waldorf education in various cultures. There is a strong demand for the groups working with this issue (e.g., how the Waldorf school has a different face in China, Nigeria, or Egypt). After a year of collegial Section leadership, there is the question of how the double leadership is working. Claus-Peter Röh reports: We are actually a threeperson collegium with Christof Wiechert as senior partner. Here we are mirroring our educational practice since education and training also take place collegially, but with the fullest degree of individual responsibility. Wolfgang Held Natural Science Section Basic Research True to Life The Section s research projects range from the vital force of bees to the influence of the moon or the question of what holds the world together at its inmost core. These are topics that are closely connected with life today. The research institute developed an exhibition for the 200th anniversary of Goethe s Farbenlehre (2010) that drew large crowds at the Goetheanum and now in Järna, Sweden. Appearing along with exhibition catalogue was Haloes, Rainbows, Dusk by Johannes Kühl, a book dedicated to atmospheric colors and based on Johann Wolfgang Goethe s approach. Teaching takes place in weekly public colloquia and the summer university. 20 participants worked with Goethean research methods at the Goetheanum and in the Lötschental valley, and the course was also offered in French for the first time. Another aspect of the teaching in the Section is represented in Johannes Kühl s travel to give lectures; among his trips are one to Kiev for the 25 Years of Chernobyl memorial and one to Tokyo at the time of the catastrophe in Fukushima. The precarious state of bee colonies worldwide gave rise to a research institute project in collaboration with Hiscia and Weleda: whether the addition of plant extracts and echinacea to the bees diet can improve the vitality and resistance of the colonies. With the support of a number of bee keepers, 120 colonies are fed the remedy when in the larval stage and when gathering their winter supplies. In association with Witten-Herdecke University, Renatus Durbridge, a biologist, is writing a dissertation on rhythmic form variations in mistletoe berries as correlated with the position of the moon. Basing his work on studies by Lawrence Edwards and Stefan Baumgartner, Durbridge focuses on reaching a better understanding of how the formative state of the berries is connected with the position of the moon in relation to the zodiac. Studies up to now were able to establish a relationship between growth and the so-called trigon positions of the moon, something that is fundamental for the Thun calendar. Matthias Rang s research project on prismatic phenomena and colors of the spectrum (begun in summer, 2007) is now coming to an end, and will conclude with the presentation of his dissertation next spring. Rang was able to put together opposite color processes (like additive and subtractive color mixing) in various experiments to create a wholistic picture of the phenomena. The year was devoted to the description and application of the results. Quantum physics is the most exciting scientific revolution of the 20th century. Although it has technical applications, its border phenomena, concepts, and philosophical implications seem to be poorly understood even today. Johannes Kühl has began a project ( Understanding Quantum Physics ) to use anthroposophical approaches to knowledge as a way of interpreting this modern way of looking at matter. Up to now, no anthroposophical reflections have been available in this area (except for Jost Verhulst s publication and work by Georg Unger). The study was also undertaken in order to find forms for use in teaching modern physics. He will be assisted by a circle of experts as he develops the project. Wolfgang Held

8 8 Annual Report 2011/2012 Anthroposophy Worldwide No. 3/12 School for Spiritual Science Social Sciences Section Many Innovations P aul Mackay, leader of the Section, took steps to create the conditions needed for new life in the Section. A spark for this was the March 2011 Section meeting; new and younger members were invited to contribute ideas. Paul Mackay took up the idea of forming a Section collegium; it was founded in October 2011 with Christine Blanke, Monika Clément, Friedrich Glasl, Anita Grandjean, Ingo Krampen, Franziska Schmidt-von Nell, Alexandra Traun, Justus Wittich, and Joachim Ziegler. The idea of supporting the Section s life with a website was effected in February, 2012 with a website working group (Monika Clément and Hannes Bohne, who assists the Section as a student co-worker for ten weeks twice a year an innovation). After Päivi Lappalainen retired, the Age group (earlier: Elder Work ) was re-created in May, It is considering a conference about life before death, especially for older members of the Anthroposophical Society. There was a new impetus for the work started by Manfred Schmidt-Brabant around motherhood and what is now known as family culture. In January 2012, this sequence of conferences came full circle when the cycle of Class lessons was completed and Clara Steinemann stepped back from her responsibility for the conference. The economic/business forum initiated by Christine Blanke has become a part of the Section s work, annually drawing between 60 and 80 individuals active in business. The September 2011 forum dealt with Spirituality in Enterprise. In addition, the Economics Conference for which Christopher Houghton Budd is responsible will continue, addressing questions of business and finance. Two initiatives point towards the future: a suggestion (mainly by Ute Craemer) for a world society forum with intersectional work by the Pedagogical Section and the Social Science Section (including participation by many teachers in social projects); and a planned program for continuing education in the social realm (initiated by Ingo Krampen). Sebastian Jüngel Performing Arts Section Before the Anniversary A ll of the professional eurythmy groups came together for the first time in this way 500 eurythmists attended the Easter, 2011, conference on Rudolf Steiner s Concept of Art. Days dedicated to the stage arts, pedagogy, social, and therapeutic aspects were explored in 26 groups. These themed days illuminated the variety and unity of eurythmy. The international aspect ran from Therapeutic Eurythmy in Dutch to Eurythmy in the Social Realm in Arabic. Section leader Maragrethe Solstad understood this conference as a prelude to the 2011 Goetheanum Christmas Conference on Rudolf Steiner s Endowment for a Theosophical Art and Way of Life was also a preparation for eurythmy s 100th birthday in The puppeteers public conference explored Fear and Courage in varied performances. A conference for musicians and many other Section conferences represented the musical work of the Section. Each concert in a series dedicated to various composers was introduced thematically by Michael Kurtz. Youth Section Creative Pause T hree additional Sections were in transition during After ten years, Elizabeth Wirsching turned over the responsibility for the Section for the Spiritual Striving of Youth to Constanza Kaliks. Thus 2011 served as a creative pause for this particular Section since Constanza Kaliks, a mathematics teacher from São Paolo, was unable to assume the helm until the beginning of She is being assisted in the Section s work by Che Wagner and Lisa Seidel. Mathematical-Astronomical Section End of the World? The beginning of the year was a high point for the Mathematical Astronomical Section. Following the tradition Results of the working groups at the Social Sciences Section conference on the theme: What are the core tasks?

9 Annual Report 2011/ Anthroposophy Worldwide No. 3/12 of his predecessor Georg Glöckler, Section leader Oliver Contradt organized a conference on cosmological themes. Around 200 participated in exploring the topic Mayan Calendar Anthroposophical Calendar Impulse Apocalypse. The aim of the conference was to bring clarity into the ideas about the end of the world that are implied in the Mayan calendar. There was a further study conference in autumn about a mathematical view of the Representative of Humanity as well as the question of how the constituent members of the human being are reflected in mathematics. Literary Arts & Humanities Section Twelve Years A n arc of work also ended in the Literary Arts and Humanities Section. At the turn 2011/2012, Martina Maria Sam relinquished her role as Section leader after twelve years. In that time she inaugurated a network of international working groups and organized a series of large cultural conferences at the Goetheanum. A final highlight of her work was the third edition of the Section s annual publication encompassing the breadth of the Section s themes. Another highlight of her final year was the Whitsun conference on Rudolf Steiner s Calendar of the Soul. Lectures, conversation groups, and eurythmy performances revealed the vistas of this work during the event. Art Section New Start in Holland I n the wake of the ambiguity about the Section s future, a group of five Section members Christiane Schwarz- Weller, Gottfried Caspar, Martin Zweifel, Michael Howard, and the group s founder, Rik ten Cate has worked since spring, 2011, to prepare a new beginning for the Section. A meeting about this new beginning was held in autumn, 2011 and had over 80 participants. One outcome of the meeting was that the future form of the work would be closely aligned to the current form. In past years there have also been Section activities in a variety of countries like the United States, Australia, and Hungary. According to Rik ten Cate, coordinator of the Section s current activity, a new form for the Section s work will be decided upon at Ascension, Agricultural Section Between Marketing and Meditation Following the ambitious future-oriented workshop at the 2011 annual conference, several steps and reforms occurred during the year; they are meant to create a basis for the proposed ideas to become reality The Agricultural Section began 2011 with a unique step: future specialists Nicanor Perlas and Claus-Otto Scharmer spoke at the Section s annual conference; the future of the biodynamic economy was discussed in a complex conversational process. 60 more or less practical initiatives and perspectives and a great burst of energy appeared at the end. The young people asked for a fuller connection with the world, with other farms; this gave rise to a biodynamic ambassadors project. Ueli Hurter and international consultant Reto Ingold, lead the project: young people work for a time on a developing farm at the end of their agricultural training. Steps taken to date reveal a need for this on both sides. More Continuing Education For many years a Goethean agricultural training course has been held prior to the February agricultural conference. This year the topic was How do I become future-capable? and the course was shortened from three weeks to one week in order to address the needs of those participants who have job responsibilities. The course was therefore conducted by both Section leaders. People with responsibility for the biodynamic movement in 14 countries were invited to take part. The new form of this deepening week was intended to offer those who actually do the work a chance to find an assured sense of meaning in their own activity. Another innovation was found in the cooking seminar it was held in French for the first time. The aim is to create new sets of instructors so that the larger nutritional conference can be held in numerous languages. Trainings, courses, and lectures are another focus of the work Ueli Hurter, Thomas Lüthi, and Jean-Michel Florin do on many farms (e.g., in Spain, Italy, Great Britain, Slovenia, China, and India). Claus-Otto Scharmer s U-process was used during the 2011 conference and is more and more the focus of shared work. An attentive space was created in all the participants, one in which future-oriented images and ideas of the future can appear. According to Section leader Ueli Hurter, No one expects the Section to say what is true or false; the Section tries to help make it possible for each person to discover his own resources. Spiritual Sense of the Work Many questions revolve around the spectrum that runs from certification and marketing to personal, spiritual needs and expectations. According to Jean-Michel Florin, such questions are primarily focused on lending spiritual meaning to the work. In order to become more practical, the circle of representatives will be updated and concentrate more on questions in individual countries. In addition, the circle of international consultants will be more closely connected in order to facilitate a worldwide exchange about current questions concerning a biodynamic economy. Wolfgang Held Helmy Aboulaish (SEKEM) at the 2012 Agricultural Comference

10 10 Annual Report 2011/2012 Anthroposophy Worldwide No. 3/12 Goetheanum 2011 An Anniversary Year Outer Celebration and Inner Change During this anniversary year the Goetheanum found itself portrayed in record numbers of journals, exhibits, and television reports. The building itself may sometimes seem monolithic and timeless but many changes are currently taking places at the Goetheanum. High points of the anniversary year were the February 25, 2011 celebration of Rudolf Steiner s 150th birthday (with main speakers Ha Vinh Tho and Otto Schily), the following conference, Sergei Prokofieff s lecture series, and the annual meetings of several Sections. A welcome fact was that even the sixth and seventh cycles of the new Mystery drama production were well attended during This lent us the courage to schedule an eighth and ninth cycle for the Goetheanum stage in the current year. We were extremely gratified to find that many visitors came to the Goetheanum to experience the Mystery dramas for a second time. Along with the performances in the Goetheanum s Great Hall, there were abbreviated presentations framed by lectures (under the title Mystery Dramas Close Up ) that took place at a number of locations such as Munich, Berlin, Leipzig or Lake Constance. Independent Acting Ensemble In view of this success, it is all the more regrettable that a permanent acting ensemble could not be maintained. Actors and actresses can only be engaged for individual stage rehearsals and performances. But in order to extend this future-bearing work, several of the actors and actresses decided to keep up the presentation of scenes and motifs from the Mystery dramas to a wider public under the same rubric ( Mystery Dramas Close Up ). The ensemble s Angelina Gazquez and Jens-Bodo Meyer took on the task of organizing the work of this independent ensemble. In September, Margrethe Solstad took up her stage work. November saw the first results of a new repertoire. One high point was the performance of Johann Sebastian Bach s Concerto for Two Violins. The Goetheanum One-on-One series of exhibitions began in fall, Intended as a prelude to the Goetheanum s 100th birthday, the exhibition and program that accompanied it focused The Soul s Awakening, Scene 15: Benedictus and Ahriman on making the building newly visible as sculpture and a synthesis of the arts. Johannes Nilo was responsible for the exhibition; in spring, 2011, he had taken on the leadership of the archive and documentation at the Goetheanum. Clarifying Our Community Life The budget cuts (almost 20%) necessary at the end of 2010 were now felt. These painful cuts were followed in 2011 by steps to clarify the Goetheanum s community life. With conflict researcher and development consultant Friedrich Glasl, the Collegium of the School for Spiritual Science discussed views about areas of responsibility for the Anthroposophical Society, the Goetheanum, and the School. In parallel, department heads at the Goetheanum reorganized the diverse work arrangements at the Goetheanum in collaboration with Executive Council and advisory group representatives, several Section leaders, and the leader of the personnel department (with organizational consultant Joachim Ziegler of Mira Entwicklungsbegleiter). In the process, there has been an exhaustive discussion with some Goetheanum co-workers the goal is to raise hidden questions and problems in the social sphere to consciousness. Three points in the discussions: every member of the Goetheanum staff stands strongly behind the Goetheanum; many co-workers are concerned that fruitful ideas are not fully put into action; and finally, the wish was often expressed that the Executive Council would formulate goals for the Goetheanum s development, and also receive help in carrying its heavy workload. Each month since summer, 2011, the General Secretaries of the Netherlands (Ron Dunselman), Switzerland (Marc Desaules), and Germany (Hartwig Schiller) have been included in Executive Council discussions. The Executive Council s work (private until now) has thus acquired a more international, federal format. Part of this openness was a process for confirming Executive Council members at the annual general meeting: they will be reconfirmed every seven years. Heinz Zimmermann s death was a great loss for the anthroposophical work at the Goetheanum. Even though he retired as an Executive Council member in 2008, his advice, efforts in the sphere of study and continuing education at the Goetheanum, and his simple presence represented a pillar of anthroposophical life. It is fortunate that the last few years saw a close collaboration between Heinz Zimmermann and Robin Schmidt that led to two publications on the practice of anthroposophical study and meditation. Unfortunately, because of Sergei Prokofieff s illness the Executive Council has been without his participation since the last annual general meeting, and it was decided that his leave for recovery and writing would continue until spring, Wolfgang Held

11 Annual Report 2011/ Anthroposophy Worldwide No. 3/12 Anthroposophy Anthroposophical in the Society World General Anthroposophical Society 2011 Financial Report Dear members At the Annual General Meeting on 16 April 2011 I suceeded Cornelius Pietzner as the member of the Executive Council who caries responsibility for the finances of the General Anthroposophical Society. As it was already clear in the year 2010 that Cornelius would resign I was also responsible for the budget Because of structural deficits in the last years we were obliged to cut the expenditure budget by 21 %. This led to painful decisions. For the first time we did not anticipate the receipt of legacies for budgetary purposes. The question was, how the Goetheanum would manage with a reduced budget. In the course of 2011 we experienced that this was possible, especially through the efforts of our co-workers. For this I would like to express my gratitude. The treasurer and his assistant: Paul Mackay and Hans Hasler Profit and Loss account The first good news is, that we did keep to our budget. Considering the strongly reduced expenditure budget this is quite an achievement. Only the membership contributions (with TCHF 475 less) and free gifts (with TCHF 618 less) did not reach the budgeted amount. Part of that was due to the revaluation of the Swiss Franc vis-à-vis other currencies, especially the Euro. Fortunately a special endeavour in Switzerland, the Netherlands and Germany to equalize the currency exchange rate as well as TCHF 405 more allocated gifts partially balanced the revenue reduction. Very exceptional is, that in the year 2011 we received CHF 5,01 m in legacies. We are very grateful towards the friends who considered the Goetheanum in their last wills and testaments. They allow us to fulfill our tasks in a more complete way. Part of these legacies (CHF 1,2 m) we had to use to break even. The remainder (CHF 3,81 m) we have used to adjust valuations of assets (CHF 1,12 m), to make provisions and create funds (CHF 2,54 m) as well as raise our equity (CHF 0,16m). As you can see we have split our profit and loss account in two, one part with an ordinary result and another with an extraordinary result. In the long term the ordinary budget should be able to break even. In this way it will be possible to allocate the extraordinary result for investments, renovations and projects, such as the next Faust production and the artistic and written legacy of Rudolf Steiner. Balance sheet We structured the balance sheet per 31 December 2011 as simply as possible. Under the financial assets there can be found the shareholding in Weleda AG. We reduced the value of the shares and participation certificates to the nominal value. This is an important shareholding. We also reduced the shareholding in Vital AG, running the Speisehaus, to CHF 1, as we consider this to be part of the Goetheanum infrastructure. Finally we reduced the value of a loan to the Hestia Cooperative, being the owner of Speisehaus and Haus Friedwart, with 50 %. Under the fixed assets we have valued all Goetheanum assets with CHF 1 in order to express, that these assets are withheld from having a financial value. Under the liabilities there can be found gifts with the right of withdrawal. We would like to strengthen this way of financing the Goetheanum. The Goetheanum receives a gift under the condition that this gift can be withdrawn. In such a way the person executing the gift has the security that, if needed, it can be returned. At the moment of death the gift will be converted to a legacy. Membership contributions We are a bit worried about the membership contributions. It seems, that these contributions to the Goetheanum sometimes do not reflect the meaning of our membership. Foremost one is a member of the General Anthroposophical Society. Consequently one can also become a member of a group, such as a National Society or a local group. The conciousness for this sequence is generally not very great. We notice, that the contribution to the General Anthroposophical Society i.e. the Goetheanum, is not seen as a primary but as a secondary contribution. In this way the average contribution per member this year is CHF85 instead of the CHF 125, that was originally agreed upon. Fortunately this is not the case in countries such as Swit-