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Editorial ......................................................................................... 3
General Anthroposophical Society
Interview with Hans van Florenstein Mulder................................... 4
Highlights from 2007/2008 ........................................................... 6
School of Spiritual Science
Youth Section ................................................................................ 7
Section for Mathematics and Astronomy ....................................... 8
Medical Section ............................................................................. 9
Natural Science Section ............................................................... 10
Pedagogical Section..................................................................... 11
Art Section .................................................................................. 12
Section for Agriculture................................................................. 13
Section for the Arts of Eurythmy, Speech, Drama and Music ....... 14
Section for the Literary Arts and Humanities................................ 15
Section for the Social Sciences..................................................... 16
Goetheanum
The Year at the Goetheanum .......................................................17
Financial Report ............................................................................18
Addresses .....................................................................................21
2
Editorial
Dear members,
In the 21st century, we human beings have
become so independent, so emancipated from
the conditions around us, that we often find
ourselves no longer able to recognize our real
relationship to the world. “Estranged from the
world—estranged from ourselves,” is a feeling
spared almost no one. The positive side of this
estrangement is the chance to reach the point
where we acquire a conscious and self-created
connection to the world and ourselves.
The member of the human constitution called
the “consciousness soul” by Rudolf Steiner is
now asserting itself in the evolution of humanity. We are gaining a new iden“To replace the spirit in
tity, but we pay a high price for
thought with the spirit in
it when we lose the familiar
action is to feel the fundaunity in thinking, feeling, and
mental social demand in our
willing. This loss also marks the
time.”
end of a group identity for the
human
being, an identity felt as
Rudolf Steiner
self-evident up to now. The
human being becomes antisocial. The creation
of a new, conscious relationship among thinking, feeling and willing is one of the most important things that can be acquired by all who work
with anthroposophy. In Theosophy, Rudolf
Steiner points to this development when he calls
the consciousness soul the “soul of the soul.”
Paul Mackay held
leading positions
in anthroposophical banking
before he joined
the Goetheanum
Executive Council
in 1996.
On January 23, 1923, Rudolf Steiner indicated
that the Anthroposophical Society needs all six
of the virtues known as the six subsidiary exercises; we need these if the consciousness soul is to
leave behind its antisocial nature and enter into
a dialogue with the world. This dialogue means
that the human being begins to become aware
of the world process within him, and thereby
reaches a point where he discovers the inner
aspect of this world process.
for 2008–2009. Cultivating this virtue brings a
transformation in what is initially a feeling of
self-involvement; this feeling then becomes an
organ for perceiving the qualities of other people. A capacity for empathy arises, an ability to
find our way into another person’s world of
experiences and feelings. The heart expands and
becomes an organ of perception. This path of
schooling also means a spiritualization of the
“emotional competence” Margrethe Solstad
mentions in this report.
If we wish to fulfill our task as the Anthroposophical Society in this century, it will be important to place magnanimity at the center of our
community building, for a respectful attitude
toward the spiritual world is increasingly based
on a respectful attitude toward our fellow
human being.
This is not an easy path to walk, and it may be
that our inadequacies will appear more strongly
at first. But our work will also bear fruit when we
have traveled further along the path; they will
enrich the community as well as the individual.
Then it will be possible to accomplish deeds we
cannot accomplish alone, deeds that our time is
more and more urgently asking of us as a human
community and a Society.
Paul Mackay
Goetheanum Executive Council
Here we will focus on the schooling of our feeling life, one of the six virtues. Here is the beating heart within this six-fold organism for the
cultivation of the soul. Last autumn, in collaboration with the general secretaries and branch
leaders, we highlighted this motif as the theme
3
General
Anthroposophical
Society
“An Amazing Feeling for the Reality of the Spirit”
– Hans van Florenstein-Mulder on East Asia –
How is East Asia doing between its economic
boom and the loss of its spiritual roots?
At the beginning of the 20th century Rudolf
Steiner already referred to the significant words
of Jan Christiaan Smuts, the South African
philosopher, who said that the eyes of the
world’s statesmen should
be
turned
from
the
North Sea and
the Atlantic to
the Pacific, the
direct meeting-point of
West and East.
In China there
is a renaissance of the
In the foyer of the new training center for biodynamic
teachings of
agriculture.
Confucius and
Lao-Tze, a reaction to the enormous economic
boom leading to environmental problems.
Hans van
Florenstein
Mulder has been
a Waldorf science
teacher and was
active in teacher
training. He was
General Secretary
for New Zealand,
and since 2006
he has represented the
Anthroposophical
Society in Asia.
Tian Zhen or “True Nature” (near Beijing) is an
ecological initiative where East and West or
Biodynamics (Anthroposophy) and Tai-Chi meet.
It became a biodynamic training center for
China. In a reception room were four pictures:
Rudolf Steiner, Goethe, Confucius and Lao-tze.
This is promising.
I found Richard E. Nisbett’s book The Geography
of Thought. How Asians and Westerners Think
Differently…. And Why? to be quite helpful. An
example of his research: In an experiment, students from the West and the East were shown a
picture of an aquarium and asked to write down
what they saw. Those from the West tended to
describe a big fish in the middle and perhaps a
little of the surroundings. Those from the East
tended to describe all the shells, seaweed etc. on
the floor and in the general surroundings in
great detail and also mention the fish at the end.
In the East: from periphery to the center, a holistic picture. In the West: from center to the
periphery. The Eastern way is much closer to the
pedagogical approach of Waldorf education. In
the East there is also an innate feeling for
change. Those from the West find it difficult to
live with choices. It is “either...or.” For those in
the East this was easier. They can see the value
of “and…and”. I also like to cite the Foundation
Stone Meditation in this context: “Let from the
East be enkindled what from the West takes on
form.”
How is anthroposophical life developing?
How can people in the Western Hemisphere
understand East Asia?
In the West the materialistic or outer world is
reality and the spirit is (at best) ideology. In the
East it is the opposite; there the spirit is reality,
although during the 20th century the influence
of the West has grown strong through world
trade.
My experience is that there is still a real feeling
for the reality of the spirit. There is a direct sense
for what anthroposophy makes possible: that
anthroposophy offers the East a new understanding of their own culture, that anthroposo-
4
phy not only illuminates the past but also the
future with ideas for building a new society. I
miss this openness in Western society; there is
not the open mind I find in the East. They have
a feeling for holistic ideas and take change quite
easily. They avoid falling in love with ideas as the
West does.
Please note: I do not speak for the developments
in Japan because they have their own
Anthroposophical Society and movement.
It was about 12 years ago that the first Waldorf
kindergartens opened in Asia. This was very
soon followed by the opening of lower schools,
and also upper schools during the past few
years. Taiwan: Ilan, Taichung—Philippines:
Manila—Thailand: Bangkok. We have also had
Asia-Pacific Teachers Conferences since 2005.
Last year, 220 teachers attended in Bangkok.
Within the school community it has been important to preserve the foundation in anthroposo-
General
Anthroposophical
Society
phy. This led to the forming of study groups and
then to the forming of an Anthroposophical
Group in the Philippines and Bangkok, where
lessons of the First Class of the School for
Spiritual Science are also held. At present, preparations are being made to found an
Anthroposophical Society in Taiwan.
It is interesting to note how Waldorf education
first draws attention and much later comes the
development of biodynamic agriculture. Some
requests have come for me to conduct biodynamic work in Nepal and Vietnam next year.
I would also like to mention Michaela Glöckler’s
courses for physicians in India, the Philippines,
Taiwan, Japan and Australia. It is significant that
a question emerged about how the movement
can
be
supported
by
the
General
Anthroposophical Society and the School for
Spiritual Science. This led to Asia-Pacific
Anthroposophical conferences beginning in
1996.
What face does anthroposophy have (or need) in
Asia?
In Asia we meet different cultures and religions.
It is helpful to wait until a question is asked, to
use a common language, and to start from the
perspective of the person who asks the question.
It is helpful to focus on “What unites us” in
meeting with other religions and cultures. Today
so much emphasis is given to “doctrinal differences” that we forget the values we share.
When we are open to asking the right questions,
community and agreement emerge. What is the
meaning of life? What are the social demands of
our time, and how can we find answers that
work? How can we maintain human rights,
human dignity, equality, and freedom?
another. This was started a few years ago with
an initiative of Ha Vinh Tho in Vietnam;
Buddhists and anthroposophists gathered
around the same table.
Here we cannot stay with the old ideas and
clichés. Modern, engaged Buddhism looks quite
different. It is helpful to give globalization and
social tensions a human face.
And Islam?
When I visited the curative education institution
in Lahore, Pakistan, in 2006 I discovered the
work of the Islamic poet and philosopher
Mohammed Iqbal (1873–1938). One can regard
him as a kindred spirit to Goethe; Iqbal admired
Goethe’s writings.
He is a modern Islamic thinker whom we can
think of as an anthroposophist. I quote some of
his ideas. 1. An individual becomes unique,
authentic through self-realization. 2. Education
needs to strengthen the individuality. 3. Freedom
is the very breath of vital living.
He sees it as the task of the human being to
become a participating force in the creative
process of evolution.
What should we wish for in East Asia?
That it can deepen its rich spiritual roots—and
anthroposophy can be a great help in this.
Through my work meeting other cultures and
religions in Asia, I have been able to deepen my
understanding of anthroposophy.
What are the current tasks?
We need to come into a dialogue with one
Students at the Waldorf seminar in Taiwan. Signs and crystals.
5
General
Anthroposophical
Society
The Unspectacular Presence of
Anthroposophy in the World
Highlights from 2007/2008
Three places out of a hundred:
—New York: In the summer of 2007, 20 people
took part in excursions and workshops at the
anthroposophical Nature Institute to learn more
about how to meet nature. The participants
could hardly have been more different: a biology
professor from Texas just learning about anthroposophy sits next to a teacher with 30 years of
Waldorf experience. The course leader, Craig
Holdrege, says: “That works well. It’s not what’s
in your knapsack; what matters are the new
capacities you are able to take home with you.”
—Heliopolis/Egypt: Almost 100 young people sit
on the rammed-earth steps under the great sunshade; they are attending a monthly celebration
at the Sekem initiative as they silently gaze at the
oval stage. Ibrahim Abulaish stands there and
tells a fairy tale by curative educator Michael
Bauer.
—Nakorn Nayok/Thailand: At the Pacific Rim
conference, 80 interested people converse with
Paul Mackay and Cornelius Pietzner about the
spiritual dimension of destiny. One of them, Porn
Panascot, suggests a culture of critical examination: there ought to be a medal awarded for mistakes.
This worldwide anthroposophical life of culture
is reminiscent of nighttime photographs of the
earth where lighting in cities and streets produces a golden shimmer across the dark planet.
The meetings are unspectacular, but they form
the inner aspect of anthroposophy’s cultural life,
one also found in School for Spiritual Science
events held in the USA and the Netherlands, in
Norway and France. As at Järna in 1991 and at
the Goetheanum in 2005, the entire cycle of 19
First Class lessons was cultivated in presentations
and conversations. In the USA, 230 School members met with Michaela Glöckler, Virginia Sease,
Johannes Kühl, and Cornelius Pietzner; elsewhere, smaller groups came together.
Last year, three new General Secretaries took up
their tasks. Stefano Gasperi succeeds Stefano
Pederiva in coordinating the work in Italy. In
6
Germany, Hartwig Schiller (who led the
Association of Waldorf Schools last year)
replaces Nana Göbel (who stepped back this
year to spend more time on her tasks for the
Friends of Rudolf Steiner’s Art of Education).
Joan Almon (USA) also wishes to concentrate on
her work with the Alliance for Childhood, and
she handed her office over to Torin Finser. He
directs the Waldorf teacher training at
Antioch/New England and specializes in exploring the connection between the human organism and organizational forms. He intends to cultivate anthroposophical research and an understanding of cosmic Christianity in his new work
(which he shares with MariJo Rogers).
There were several celebrations during 2007
(especially in Germany/Munich, the Netherlands,
and at the Goetheanum) for the 100th anniversary of the anthroposophical art impulse begun
at the Munich congress. In Amsterdam, over 200
participants attended a public conference in
November; the conference was devoted to
anthroposophically influenced art and performances from the Mystery Dramas. A special issue
of the journal Motief also dealt with this theme.
In Munich, lectures, discussions, and performances were held throughout the year. In both
places there was an emphasis on exploring how
Rudolf Steiner’s artistic intentions could be taken
up and continued beyond outer forms of style
and dependence on the works of art he created.
In every soul there lives admiration of what is not
its own, and a simultaneous wish for originality.
This natural tension can also be found within the
Anthroposophical Society. Indeed, a consideration of the artistic beginnings at the 1907
Munich congress of the Theosophical Society
can contribute something to the future viability
of the Anthroposophical Society.
School of
Spiritual Science
An Organism after Seven Years
– Youth Section –
How does the coming generation see itself and
its own expectations in the context of an aging
society that is hard to understand? The extensive
15th Shell Youth Study outlines three themes in
answering this question. Most young people
look with trust to the older generation; the classical generation gap has become almost meaningless. Family connections are prized to an
extent not found since the 1968 upheavals.
Values like reliability and honesty rank high as
qualities classically required in a capacity for relationship.
The fact that the Youth Section’s projects and
events struck the same nerve was not the outcome of some strategy, but may have resulted
from our pursuit of on-going and
Neither closeness nor disliving questions. The February
tance can be relied on in
Days held by the collegium of the
our time; the important
School for Spiritual Science also
thing is to be ready and
deserve mention here. Over a
willing to be there “in the
hundred youth involved in anthromidst of it.”
posophy worked with members
of the collegium on issues central
Mechthild Oltmann at the
to spiritual schooling. A new form
Summer Youth Conference
of collegiality arose, one that
crossed generational lines. Along with our weekend meetings on the mantras of the Class, the
February Days form an inner highpoint in the
Section’s cycle of the year. The liveliest atmosphere is developed in the Connect conferences,
always held in the spring. About 30 twelfthgrade classes from over 20 countries are invited
to the Goetheanum for a first meeting with
anthroposophy. Several students who attended
Elizabeth
the first Connect conference in 2003 now have
Wirsching has led
the Youth Section responsible positions in their own anthroposophical projects like IDEM, the open network
for eight years.
She previously
for cooperative international development work.
worked in
The third Connect conference (2007) was supNorway as a
posed to be the last, but the expectations of
teacher.
many eleventh graders have compelled Section
members working with Elizabeth Wirsching to
continue with the conferences; we will open our
doors again in 2009.
Experience with the last Connect conference
shows that we need to prepare the contents
more intensively with the various classes and
Students from South Africa at the Connect conference
their teachers.
Connect brings a first encounter with anthroposophy while the February Days include conversations about meditative content with those carrying the work of the section. Between them
stands the summer conference. The Youth
Section—for the first time, in cooperation with
the Christian Community—organized a large
summer 2007 meeting called “In the midst of
it.” There were lectures, workshops, and conversations about individuality and spirituality found
in (and based on) the driving forces of social life.
Next summer, the theme of “In the midst of it”
will be continued. Young people in training
courses and projects will be invited along with
initiative carriers of all ages to meet at the
Goetheanum to talk about their own experiences “in the midst of it.” We will avoid a classical program structure in an attempt to enrich
the living quality of the event. To date, the
responses to this call have raised the expectations of the Section’s co-workers that the diversity of human activity will become visible at the
Goetheanum after the quiet of St. John’s.
Elizabeth Wirsching and her co-workers are particularly interested in various forms of community; they have found that individual development
is advanced and made more conscious in and
with community.
7
School of
Spiritual Science
Progress with Books and Journals
– Mathematical-Astronomical Section –
Mathematics is an exception among the sciences: no alternative approach, no paradigm
shift is needed to deal spiritually with the science
of numbers and figures. Even though materialistic mathematics reigns in every area of science,
materialism plays almost no role in the “queen
of the sciences” itself. Mathematics is largely
untouchable; as Novalis writes, it is religion. This
is the aspect of mathematics dealt with by the
Section as “contemplative mathematics:” the
formation of mathematical thought is slowed to
such an extent that the inner qualities of its laws
are experienced spiritually. A special case is
found in projective geometry—thought forms
arise in this type of geometry that not only help
reach a better understanding
of morphological processes in
God created whole numbers;
living organisms, but also proall else is the work of man.
vide a successful instrument for
Leopold Kronnecker
exercising the capacity to
develop consciousness and certainty at the border between
the sensory and the supersensible.
Oliver Conradt,
physicist and
educator, has led
the
MathematicalAstronomical
Section at the
Goetheanum
since 2005.
Oliver Conradt, leader of the Section, is currently working to create the basis for new, up-todate textbooks and publications through a deepened and regular effort in working groups on
Astronomy & Spiritual Science and Mathematics
& Spiritual Science. The main concern is the relationship between anthroposophical spiritual science and astronomy or mathematics.
Representative of anthroposophy’s fructifying
effect are phenomenological astronomy, cosmology, space and counter-space, and the spiritual
basis of numbers.
A further editorial initiative is directed toward
the legacy of Elisabeth Vreede, the first leader of
the Mathematical-Astronomical Section. Still to
be published are several lectures and her
newsletter (in which she drew together all of
anthroposophical astronomy), as well as numerous essays and lecture notes.
The new journal Jupiter (in German and English)
already has over 170 subscribers. It will make the
Section’s spiritual life visible with articles on
mathematics and astronomy, interviews with
8
A central theme for the Section in 2008 is an astrophysical
and anthroposophical view of the sun. Photo: Eruption on
the sun’s surface (Ulysses probe).
authors and researchers in the field, and book
reviews.
There was a conference about Venus in fall,
2007. Astronomical, medical, and human phenomena were discussed in connection with
Earth’s neighboring planet and its relationship to
the human body. Mars, Earth’s other neighbor,
will be the subject next year.
As in many other areas of applied anthroposophy, mathematics teachers in Waldorf schools
are faced with the question of what distinguishes anthroposophical instruction in mathematics.
This year’s meeting of mathematics teachers
opened up the whole spectrum— from form
drawing on the first day of school to geometry
in the 12th grade—to find a basis for answering
this question. Next year will look at the panorama of anthroposophically inspired teaching in
arithmetic.
School of
Spiritual Science
Creating an Inner and Outer Identity
– Medical Section –
Medicine and its quickly evolving holistic branch
are now considered a promising growth market.
Our enlightened group of patients has a positive
view of complementary and anthroposophical
medicine, and the anthroposophical Havelhöhe
clinic was number one in patient satisfaction
according to the largest health insurance survey
to date— yet anthroposophical medicine must
still fight for the legal and bureaucratic rights to
which it is entitled.
This is why those responsible for the anthroposophical medical movement are considering its
scientific and practical identity within the context of our modern understanding of medicine,
and working on this issue in five areas. The term
as understood by the world at large has been
reviewed, but also as it is commonly understood
among those engaged in anthroposophical medicine. Various designations (e.g., anthroposophically extended or complemented or oriented
medicine) are all expressed in the name Rudolf
Steiner used: “anthroposophical medicine.” As
of 2007, this term also appears in the title of
medizin-individuell, a joint publication by
German anthroposophical clinics.
Michaela Glöckler
has been responsible for the
Medical Section
since 1988. She
is a pediatrician
and active in
pedagogicalsocial,
Christological,
and artistic areas
as well as in
medicine.
In spring, 2007, ELIANT (European Alliance of
Initiatives for Applied Anthroposophy) was started as a joint initiative with the Pedagogical
Section, the Agricultural Section, and umbrella
organizations for professional and applied
anthroposophy in Europe. Its goal is to collect a
million signatures as a way to indicate the importance of anthroposophical social efforts to
European lawmakers. This is also a step toward
creating a regulatory framework in Europe, one
appropriate for specifically
anthroposophical remedies.
Two fields of activity concern our inner identity.
In the academic arena, work is being done to
create professorships for anthroposophical medicine and to support training worldwide. The
2007 annual conference of the anthroposophical-medical movement focused on cooperative
work with pharmacists and producers of remedies. Our efforts to make the spiritual identity of
anthroposophical medicine clearer and more recognizable will come to the fore at the 2008
annual conference—all active members of the
therapeutic professions are invited to attend the
conference on Anthroposophical Medicine and
its Identity at the Goetheanum.
The first worldwide congress on curative eurythmy will be a highlight for 2008. The congress has
been three years in preparation, and we hope as
many as possible of the 1,600 curative eurythmists will attend. Angelika Jaschke and Erika
Leiste of the preparatory group expect the following questions to be discussed: How can curative eurythmy be so rooted in medicine that its
potential is fulfilled for the illnesses of our civilization? What special character of curative
eurythmy differentiates it from other movement
therapies? How can a curative eurythmist’s spiritual schooling be described?
100 years after Ita Wegman’s decision to begin
work with Rudolf Steiner at the Munich congress
of the Theosophical Society it is surely no accident that the identity of anthroposophical medicine is once again finding firm ground.
Training course for anthroposophical medicine in Chile.
9
School of
Spiritual Science
Learning from Life
– Natural Science Section –
“The Organism of the Earth” and “Evolution”
were two events held by the Section. A basic
issue at both: What constitutes life? The present
age with its characteristic change lends a dramatic character to this question about the
nature of life.
“I am being well prepared to appreciate the
struggle,” wrote Charles Darwin in the diary he
kept on the voyage to America. The founder of
modern evolutionary theory had The Principle of
Population by Thomas Malthus (the political
economist) with him. There he
read that population growth in
combination with limited
How we think about life influresources leads to a struggle
ences our actions. We will
for survival. All the phenomena
solve the problems of the
he
observed appeared to sup21st century only when we
port
Darwin as he applied
learn from science how to
demographic
theory to biology.
develop an understanding of
Today, the reverse is true: broad
life commensurate with its
areas
of human activity are
spiritual dimension.
inspired by “the struggle for
Johannes Kühl
existence,” nature’s supposed
recipe for success. In this context, a central concern for the
Natural Science Section’s work is basic research
that can yield more fruitful ways to look at
nature and life.
Johannes Kühl
has led the
Natural Science
Section for ten
years. His scientific specialty is
water as well as
optics.
10
A successful example is Ruth Richter and
Johannes Wirz’s “gene project.” The two biologists investigated genetically manipulated tomato, wheat, and potato varieties. Individual gene
sequences were implanted into these varieties in
order to make them more resistant to pests or
more tolerant of pesticides. The Dornach
Research Institute was able to show that such
“local” manipulation of genetics alters the entire
organism—from its developmental dynamics to
its form and the structure of its blossoms. Like
weather and nutrition, any genetic interference
affects the integrated whole. This sheds light on
Goethe’s depiction: genetics is one of the outer
conditions that modify the plant as a whole,
while the plant is created by its “inner nature.”
Johannes Wirz uses the example of a thousandpage novel as a comparison: Just as the whole
plot might be changed by replacing a single
word, the modification of a specific gene seems
to affect the whole organism.
The crystallization laboratory does blood analyses ordered by physicians, and deals with issues
of quality research. A food-testing project was
undertaken in cooperation with the sensor
department at the Wädenswil Technical
Institute. Standard methods are no help in judging various processes for pressing olive oil, but
the pictorial approach of crystallization may give
us a look at the past history of the oil.
In 2007, the Section’s staff moved into the renovated Glass House. We now have new office and
laboratory space. This outer rebuilding was followed by an inner one: The Research Institute is
now operated in cooperation with the
Agricultural Section. Thus our colloquia, conferences, and textual studies enable a scientific
exchange on a broader basis.
School of
Spiritual Science
Waldorf Pedagogy Enters Academe
– Pedagogical Section –
In 2007 the Waldorf school movement passed
the milestone of a thousand schools. The number
of pupils rose, especially in Hungary, Germany,
and outside Europe in Israel and Argentina. At
the same time, a lack of qualified teachers has
hindered this growth.
The schools have had to struggle with adversity
in Eastern European countries (Russia and
Rumania) where a dominating bureaucracy and
the low standard of living have created difficulties. Thus the expansion has also seen several
schools close their doors.
Waldorf and Rudolf Steiner schools have
emerged from their niche and are entering the
full light of public life. That has two results.
Attacks have been growing in the Germanspeaking world, a hidden rhythm that is now
becoming visible. Scattered
heckling from the press has
Waldorf pedagogy builds on
swelled
to a full orchestra.
the gift for intuition in each
These
attacks
are largely based
teacher. This is its real wellon
old
controversies,
ones long
spring.
since corrected and disproved.
Christof Wiechert
In hopes of finding new ammunition, German critics have
recently turned to Waldorf schools overseas. It is
important to differentiate these polemics from
serious objections.
Christof Wiechert
(from Holland)
has led the
Pedagogical
Section for eight
years. He is a
teacher and a
founder of training seminars.
Here we come to the second result: a critical look
at Waldorf education is beginning to take shape
in academic circles. One reason for this is certainly the activity of the Software AG foundation. It
has done an extraordinary job in supporting the
interests of the international school movement
and anchoring anthroposophy (especially the
Waldorf schools) in the world of academe. Here
we might also mention the recent recognition of
the Alanus Institute as a university. Now the
Waldorf movement has a second academic training (along with Stuttgart) at its disposal. We
should not underestimate the significance of this
developing academic life.
Peace activist and Waldorf teacher Johannes Matthiesen
at the 2007 conference on pedagogy for peace.
tions and the schools.
2007 brought four research projects that look
into the life circumstances of former Waldorf students. The first study (initiated by the Software
AG foundation) led to the publication of
Waldorfschule auf dem Prüfstand [Waldorf
school on the test bench]. The research was networked with various universities and also used in
Switzerland. Although the German study gave
disproportionate weight to certain criticisms, an
encouraging picture of the whole emerged. The
study was supplemented with surveys from
Sweden (Bo Dahlin) and the USA (David Mitchell
and Douglas Gerwin).
An Easter 2009 science colloquium is a special
initiative in cooperation with the Medical Section.
This meeting with leading representatives of neurobiology and learning research will focus on the
degree to which new knowledge about education supports the anthroposophical view of the
human being and human learning. Are age-specific developmental phases and our central
approach of age-homogeneous pedagogy supported scientifically? Behind this question is that
of anthroposophy’s scientific character.
This development in Waldorf pedagogy stands in
contrast to the capacity for intuition that helps
the teacher as an artist. Success will depend in
part on cooperation between the training institu-
11
School of
Spiritual Science
Recognition as a Source of Inspiration
– Art Section –
There is almost no field where Rudolf Steiner’s
free use of expressive media is as palpable as in
the field of art. The difference in form and material between the First Goetheanum and the
Second Goetheanum reminds us that creative
impulses lie far deeper than stylistic direction. To discern them
Rudolf Steiner’s work lets us
from the perspective of the 21st
experience cosmic and human
century is a central issue for the
formative forces that inform
Section’s work. Anthroposoour own artistic creation.
phically oriented architects, for
instance, ask how we can creUrsula Gruber
ate a midpoint, an architecture
with human proportions,
between the extreme architectural idioms of the present
time: strictly formal and simple
structures on the one hand,
and the need for dynamics and
movement on the other. The
element of life is lost in stiffness, while the human measure
is often lost in open-ended
motion. Frank O. Gehry’s interior for the DZ Bank in Berlin is
an example of this dynamic
that extinguishes.
Ursula Gruber
studied sculpture
in Salzburg, and
has been responsible for the Art
Section for two
years.
Today, every anthroposophical field faces the
challenge of understanding and appreciating
Rudolf Steiner’s work while also finding its own
path. Anthroposophy’s future typically depends
of how fruitfully these apparent opposites can be
brought together—a task that seems ambitious
in the field of anthroposophically inspired art.
Ursula Gruber and her colleagues work on this
during study weeks devoted to Rudolf Steiner’s
art impulse.
The Section’s meetings and
conferences focus on how the
current spiritual situation is
reflected in modern art. Kassel’s
Dokumenta 12—the world’s
largest exhibition addressing
the situation and potential of
art—illustrates the fact that this
art stands close to much of
today’s cultural life. Where are
the roots of our age? Where is
its life? What are its current
tasks? These sorts of questions
served as the leitmotif for the
exhibition: in its visionary
dimension above language, art
seems to be gaining a place in
society once again.
Architects Pieter van der Ree,
Espen
Tharaldsen,
Luigi
Fiumara and others, use the
idea of development as a connecting motif between stiffness
A more direct impression than
and movement. Colloquia—
is possible in this report will be
whether on architecture, sculpfound in the Fall, 2008, exhibiture,
or
painting—have
tion of the Section’s work. In
acquired a significant value in
Michael-Ahriman
Imagination.
parallel
to the Michaelmas conthe life of the Section. Here the
Ursula Gruber 2007.
ference at the Goetheanum,
focus is on how supersensible
many artists will respond to an
perceptions are conscious in
invitation
to
show
their images and sculptures on
community, and how they are connected with
the
theme
“Michael
as the Time Spirit.”
personal creativity. Thus, sculptors discuss the
sculptural forces of a particular landscape and
how these forces can rise to the level of a sculpted image.
This atmosphere of mutual recognition is not particularly spectacular, but it is one of the most
important elements in advancing anthroposophi-
12
cal art (also the goal for a working group of
artists who meet weekly for conversation in order
to cultivate an “art of perceiving”).
From Climate Change to the Spiritual Element
School of
Spiritual Science
– Section for Agriculture –
Each year, the representative council of the
Section for Agriculture suggests a theme for the
year. After 15 months of work, it forms the
theme for our February agricultural conference.
The theme “Carbon and Climate Change”
proved to be relevant to our time; only a few
days before the conference, the UN panel on climate issued its alarming prognosis. Prof. Grassl
(a prominent expert and a co-author of the
study) gave a lecture at the conference.
The fact that consumers in industrial nations spend more for insurance than for food illustrates the
decline in agricultural commodity
prices during the past 30 years.
Then the surprising turnaround in
2007: variable weather, a growing
demand in China, and competition for acreage
from biofuels reduced supply, and prices rose.
The gulf between the price of food and its value
has closed somewhat, adding weight to the
importance of this basic need of life.
Meditation is a necessity
essential to our existence in
the future.
Nikolai Fuchs
Nikolai Fuchs, a
German agronomist, has led the
Section for
Agriculture at the
Goetheanum
since 2001.
With their 2007 theme of the year (Spirituality
and Agriculture), active members of the Section
have taken up a significant topic. The decline in
prices lent the organic and biodynamic movement a tendency to become conventional; now
the question is: What is the meaning of our
work? Ecological agriculture has been accepted
socially (most countries in the world officially
support it), and now the focus is on the motives
and roots of our daily activity. A yearning for
spirit knowledge and a wish to heal nature produce many methods and techniques like geomancy and farming systems, along with an inner
quest and question about meditative practice.
What forms and types of spirituality are appropriate for our age, and how do I find my own
approach? What is the place of biodynamic agriculture and anthroposophy?— This is enough to
justify an intensive effort in the biodynamic
movement worldwide. The February, 2008,
annual meeting had an enormous attendance,
and provided an opportunity to go deeply into
the subject.
A sign of biodynamic agriculture: cows with horns.
resumed their work in the renovated Glass
House. The move of our previous cramped
offices into these expansive, bright rooms
demonstrates the development of the Section.
For a long time the Section has had one foot in
the public arena: political work in Brussels for
ecological agriculture, consultation on ethical
questions like the dignity of the plant, forums
with universities, research into ecological issues,
and hygiene on the farms.
It is certainly clear to farmers, gardeners, and
business people working anthroposophically
that the question of spirituality and agriculture
implies a re-founding of the spirituality carried
by the first generation. Perhaps that is why
Nikolai Fuchs and his representative advisory
council hope to give the annual theme more
staying power by putting Rudolf Steiner’s agricultural course forward as next year’s theme.
“This theme requires that we find new forms for
our approaches, our modes of understanding,
and that we examine them. Only then can we
come again to the source.”
In March 2007, the co-workers in the Section
13
School of
Spiritual Science
Can Speech Follow Eurythmy?
– Section for the Arts of Eurythmy, Speech, Drama & Music –
What is the art of eurythmy able to do now that
it could not do ten years ago? Last year, the leaders of our training courses often had only a negative answer: The body’s permeability is disappearing, and thus eurythmy is losing its expressive power. The loss of this “natural” spiritual
capacity is accompanied by the growth of another. Connecting with the “emotional competence” of the younger generation and working
to spiritualize it are promising tasks according to
Margrethe Solstad (the new Section leader) and
her predecessor, Werner Barfod. This new capacity for being more at home,
The anthroposophical art
more sovereign within the life
impulse leads us to spiritual
of feeling, is coupled with the
laws, to a wealth of stimulatwish to make possible an expeing resources. Creating out of
rience of spirituality through
these is a path of schooling
art. According to Margrethe
that can only be traveled
Solstad, this means that trainalone.
ing must enable us to have
meaningful
experiences during
Margrethe Solstad
an encounter with eurythmy,
ones that make the artistic path visible.
Margrethe
Solstad founded
and led eurythmy
training in
Norway for many
years. She was
the Norwegian
General
Secretary, and
has led the
Section for the
Arts of Eurythmy,
Speech, Drama &
Music since
2007.
14
Progress was evident in recent years, especially in
basic work on eurythmy and a culture of mutual
recognition and inspiration. At last year’s large
Easter conference, several people worked on solo
performances of selected musical works that
were then presented for discussion. Similar
events—like small artistic forums and our
“Training for Trainers” workshops—helped to
bring about sharing through a consciousness of
eurythmy’s fundamentals. This consciousness of
what makes eurythmy eurythmy was demonstrated in the successful effort by a group of freelance stage eurythmists to realize their long-held
dream of founding a new eurythmy school. Last
fall, the 4.D eurythmy school in Hamburg began
offering courses.
That eurythmy finds little recognition in the larger cultural arena is apparently more a part of
eurythmy’s nature than we might think. However,
it has been able to widen its independent spiritual basis beyond what was created by Rudolf
Steiner. This task still confronts speech formation
and anthroposophically inspired theater. A
shrinking job market (there is hardly a Waldorf
During rehearsals for Ahriman’s realm from Rudolf Steiner’s
The Guardian of the Threshold.
school that can “afford” a speech formationist)
goes hand in hand with fewer opportunities for
training and performance. The lack of young
actors and actresses schooled in speech has surfaced as the Goetheanum stage prepares the
Mystery dramas. The crisis in speech formation
also has an enormous impact on eurythmy.
Speakers are needed to give expression to the
spiritual vitality of speech if eurythmic sound
forms are to reach the creative level of language.
Margrethe Solstad points out the close relationship between the two arts: “Speech formation
and eurythmy are two sides of the same coin.”
One of the challenges facing the new production
of the Mystery dramas is to explore and describe
how these artistic disciplines offer mutual support to one another.
Support from many people is needed for a reenlivening of speech formation. Here, Margrethe
Solstad will be directly assisted by her husband,
Trond Solstad. As a speech formationist, he will
manage the areas of recitation and acting, while
Michael Kurz will be responsible for music. This
triad will work with anthroposophical approaches and inspirations for eurythmy, speech, drama
and music.
School of
Spiritual Science
Culture and Bridge Building
– Literary Arts & Humanities Section –
No era has known as much about its own past
as our own time. Every year, millions of people
visit archeological excavations, witnesses to the
spiritual life of past ages. It is not the outer facts
and proofs that are being sought, but the inner
aspect of history. Why this historical interest in
the present time? There is a growing need to
experience the source of things
because
modern culture has
Language deserves our attenlargely lost its inner orientation.
tion because it is an essential
Thus
the study of history and
expression of the spiritual in
philosophy
has
assumed
mankind.
increasing importance in our
Martina Maria Sam
cultural life.
Martina Maria
Sam has led the
Literary Arts &
Humanities
Section for eight
years.
Her study on
Rudolf Steiner’s
language was
published in
English in 2007
as The Challenge
of Spiritual
Language.
The Literary Arts & Humanities
Section takes up this cultural need in its many
events. In February, 2007, there was a conference on the Cathedral and School of Chartres; in
February, 2008, there was an associated study
meeting on the turn of the first millennium and
the spiritual background of the School of
Chartres. This period is considered to be the
birth of modern Europe: the European and
Arabic worlds met for the first time, and individuals appeared who sought to bring together the
different cultures—the older European-heathen
element, the Arabic-Islamic element, and the
Roman-Christian element. This theme of
Europe’s spiritual foundations will be deepened
from another, even more basic aspect at the
Whitsun, 2008, conference on esoteric
Christianity’s path to Europe.
Fields like pedagogy, agriculture, and medicine
draw directly on life situations, while the materialistic world view and its paradigms (e.g., the
exclusive use of discursive thought or remaining
distant from the subject) prevail in academic life.
However, the literary arts and humanities require
a living, productive concept of spirit since they
are concerned with the written and artistic evidence of human creativity throughout the ages.
The point is to trace the growth of the spirit or
human consciousness at each stage of its development—that is why our focus is on the various
forms of expression for spiritual content. The
“how” of the representation shows the way
something has been understood.
Because language is the most essential mode of
expression, the heart of the Section’s task is our
work on and with language in its manifold forms
and epochs. This work is centered on finding a
basis that will help us develop a conscious relationship to language, and to understand the
special qualities of Rudolf Steiner's language.
In addition to the Literary Arts & Humanities
Annual, this year saw the first issue of the semiannual Newsletter which reports on the Sections
activities.
A further cultural conference in October will
take up the dawn of the modern period with a
look at the period around 1900, a time when
anthroposophy entered the public arena.
While the larger public is addressed in conferences on fairy-tale research or the life and work
of individual authors, smaller disciplinary conferences and colloquia (e.g., on linguistics, art history, or the methods of spiritual research) serve
to further an anthroposophical exchange. If
anthroposophical spiritual science is to be taken
seriously as a science, its spiritually broadened
research must be clear and transparent. Thus,
various meetings focus on the methodology of
anthroposophical research.
15
School of
Spiritual Science
The Dignity of the Human Being
– Social Science Section –
The anthroposophical presses’ most successful
2007 publications in the social field were Götz
W. Werner’s Grundeinkommen für alle [Basic
income for all] and Friedrich Glasl’s Konflikt,
Krise, Katharsis [Conflict, crisis, catharsis], books
with a visionary perspective (in one case) and a
modern, practical perspective (in the other case).
Neither book mentions the core theme for most
anthroposophical social researchers—social
threefolding; it is more a
knowledge
tool underlying the
To form social life as a work
studies. In addition, both the
of art means to give the
idea
of an unconditional
world the “beautiful look”
income
and the approach to
of a society worthy of the
fruitful conflict resolution are
human being.
aimed at doing justice to the
Ulrich Rösch
dignity of the individual human
being. This is a theme to which
those responsible for the Section have turned
their attention. Beginning with the Dignity of the
Human Being summer conference, they have
put on a series of colloquia and conferences on
human dignity, capacity for peace, and social
sculpture. This connected our work with the
social-artistic climate of the 1970’s when a cultural center was developed in Achberg/Allgäu
(Germany) with the support of Joseph Beuys.
Many of those who participated in social
research at that time found their way once again
to the Goetheanum for this series of events.
There will be three more colloquia on human
dignity in the spring and summer of 2008; at
Paul Mackay led
each of these, two speakers will take up philothe Triodos Bank
sophical, legal, and psychological dimensions of
(NL) before jointhe theme.
ing the Society’s
Executive Council
in 1996.
Supported by
Ulrich Rösch, he
leads the Social
Science Section.
The theme of art will be continued during 2008.
A conference on art and economics took place
at the beginning of March: based on the Sekem
initiative, leading economists and artists
exchanged views about the role of art in society
and economics.
This fall will bring a further project for the cooperative developmental work of the Social Science
Section. Monte Azul, a school and housing initiative in the favelas of São Paulo (Brazil), will
present its work with homeless children and
16
George Steinmann (artist) and Ha Vinh Tho (curative educator) at the Origin-Future Conference.
youth in connection with an exhibition.
After a year’s hiatus, there will be another conference this fall on the culture of families. A new
team of mothers want to explore the development of personality among parents.
The Section will also present an interdisciplinary
economics forum under the title of Warmth in a
Business. It will take a comparative look at the
warmth organization of the human being, the
physical manifestations of warmth, and cosmic
image of warmth as way to help understand and
form the necessary elements of warmth and cold
in a business.
A 2007/2008 conference in Prague will be the
highpoint of the Section’s work: The Soul of
Europe—at the Threshold of a New Society. 40
years after the Prague Spring came to an end,
people from all parts of Europe will meet in
Prague to discuss the question of a “society with
a human face.”
Goetheanum
Clarification and Identity
Highlights from Anthroposophical Activity at the Goetheanum
The Collegium of the School for Spiritual Science at the Goetheanum.
Seven elements emerged strongly in the work.
1. The ELIANT initiative was mentioned at almost
every meeting. This campaign for signatures by
the medical, agricultural, and pedagogical sections is intended to make visible the importance
of anthroposophical cultural and economic
achievements within the countries governed by
European regulations.
2. The Origin-Future conference in the summer
of 2007 brought many representatives of the
artistic and cultural spheres to the Goetheanum
for meetings on the theme of human dignity and
social sculpture. Controversy arose in response
to Shelley Sacks’ sculpture Exchange Values (in
the foyer of the Goetheanum) and the “Joseph
Beuys and Rudolf Steiner—Social Sculpture
Today” exhibition. Some understood these as a
modern form of anthroposophy while others
found they lacked an anthroposophical quality.
3. In the spring of 2007, the disagreement with
the fringe group “Living the Christmas
Conference” came to a tentative end with the
group’s
exclusion
from
the
General
Anthroposophical Society. This freed up a possibility of addressing real questions and controversies about anthroposophy’s identity.
4. A neutral reception greeted the summer,
2007, publication of Helmut Zander’s
Anthroposophie in Deutschland [Anthroposophy
in Germany]. However, study of the book’s
1,800 pages revealed that the historian had not
actually found a basis for dialogue—instead, he
had given academic expression to his scorn for
Rudolf Steiner. A constructive response to the
book came with initiatives like the research day
at the Rudolf Steiner Archive. Twenty young
researchers familiar with Rudolf Steiner’s biography and the character of modern anthroposophy
discussed ways to describe the scientific character of anthroposophy; they sought to do justice
to Rudolf Steiner as well as today’s practice of
science. This self-aware willingness to discuss
issues also proved fruitful in connection with the
Federal Review Office at the German government’s Ministry of Family Affairs; two works by
Rudolf Steiner were being investigated for what
were alleged to be racist remarks.
5. At Michaelmas, members of the
Anthroposophical Society saw the project ensemble’s first performance of eurythmic scenes from
the Mystery dramas. Many in the audience felt
that the production had not yet achieved an artistically convincing quality. Nevertheless, there
seemed to be worthwhile potential in this
“undramatic” attempt and work will continue
during 2008 on the concept under the artistic
direction of Gioia Falk supported by Christian
Peter (acting) and Carina Schmid (eurythmy).
6. The general work in the School for Spiritual
Science was also marked by clarification and
identity. Three examples: strengthened work on
the content of the First Class; the issue of representing taken up at the meeting of Class holders; and a nearly-finished text prepared by the
Collegium of the School to provide orientation
about the School for Spiritual Science.
7. There was also a rather painful clarification on
the economic level. The Goetheanum treasury
received only a fraction of the legacies it had
reluctantly but necessarily included in its annual
budget. Thus the structure of financial support
for the Goetheanum and the Anthroposophical
Society became a more pressing issue than it had
been in earlier years. Since we can expect a similar deficit next year, we will need to extend a
practical understanding of our work to basic
economic issues.
17
General
Anthroposophical
Society
Financial Report 2008
Ranging from the most substantial things to the most rarefied,
from the concrete in the Goetheanum and its 13 buildings to the
spiritual work of the School for Spiritual Science—all these things
require material resources. We are glad to report we were able to
meet our tasks and goals in 2007–2008 thanks to the support of
members and friends of the Anthroposophical Society—despite
the difficult financial position of the Goetheanum. We are deeply
grateful for this support.
Balance—December 31, 2007
We closed the year with a balance of 23,259,937 CHF, 2.3 million
CHF less than in 2006. We actually had more than a million CHF
in liquid assets at year’s end, but had to sell more that 2 million
CHF in securities to maintain our liquidity.
As a majority shareholder in Weleda, we (and the Ita Wegman clinic) concurred in Weleda AG’s desire to increase their capital. For a
21% holding, the Anthroposophical Society acquired shares with
Balance sheet
All figures in thousand CHF
Cash on hand, bank, postal acc.
Receivables
Accrued income
Current assets
Liabilities
Reserves
Deferred income
Short-term liabilities
Securities 1), reversionary deposits
2), loans
Investments 3)
Financial assets
Furniture, vehicles
Goods
Property 4)
Goetheanum building
Fixed assets
Loans and mortgages 5)
Pension obligations
Reversionary gifts 6)
Long-term liabilities
Funds 7)
Free capital resources
Surplus income 2007
Overspending 2006
Total
1)
2)
3)
4)
5)
6)
7)
31.12.2007
Assets
Liabilities
3'048
1'918
230
5'196
1'382
400
776
2'558
31.12.2006
Aktiva
Liabilities
1'661
2'149
94
3'904
1'458
400
445
2'303
4'544
3'738
8'282
0
0
6'046
3'736
9'782
7'818
2'016
9'834
66
131
6'240
5'362
11'799
7'418
494
8'140
16'052
3'960
429
23'260
8'273
528
7'818
16'619
6'186
477
25'536
-48
25'536
Es handelt sich hier hauptsächlich um Wertschriften aus Legaten.
Guthaben mit Rückfallrecht. Diese erscheinen bei den Passiven: innerhalb der „Schenkungen mit Rückfallrecht“
Bei den Beteiligungen macht der Aktien- und Partizipationsanteil bei der WELEDA AG den Hauptteil aus.
Es handelt sich um Häuser und Eigentumswohnungen für Mitarbeitende auf dem Platz Dornach/Arlesheim.
Dies sind teilweise verzinsliche Darlehen von Privaten/Institutionen und verzinsliche Hypotheken von Banken.
Schenkungen mit Rückfallrecht, die Rückrufquote ist jedoch gering.
Interne zweckbestimmte Fonds für Umbauprojekte und Rückstellungen sowie Tätigkeiten der Hochschule.
18
Liabilities
We settled loans of almost a
million CHF, and accepted
reversionary gifts of 320,000
CHF. Projects received 2.1 CHF
in internal funds (e.g., about
1.4 million CHF for the renovation of the Glass House).
Fortunately this project came in
below the projected cost of 3
million CHF. We closed the year
with a surplus of 216,514 CHF.
Earnings Statement
261
23'260
a book value of 1.7 million CHF.
An equal number of non-voting
shares went to third parties. The
resulting sum of money made it
possible to finance the entire
stock issue. In the balance
sheet, the shares were valued at
the average price when the
transaction took place. Our
assets were also reduced by 1.9
million CHF because of depreciation of buildings on the
Goetheanum campus.
During 2007, Goetheanum
expenses rose by 5.4 million
CHF to 32.5 million CHF. In the
background are the depreciation mentioned above (equipment in various outbuildings
and the Great Hall) and the
extraordinary deduction of 3.4
million CHF for shares in
Weleda at par value plus taxes,
investment losses, securities
losses, etc.
While
personnel
costs
remained unchanged, production and material costs
decreased by about 600,000
CHF. This is because there were
fewer stage productions.
Members’ contributions rose (for the third time) to
4.756 million CHF, an especially welcome development since many countries have been winnowing
their membership lists. Institutional contributions
also rose to 2.409 million CHF. Despite a strong
response to the Christmas appeal (about 700,000
CHF), donations were about 800,000 CHF below
expectations, as were designated gifts at 900,000
CHF. The decrease in funds from legacies was
especially serious. We budgeted 2.388 million CHF
for 2007, and received 341,196 CHF. It is interesting to note that the amount of each legacy
decreased, but not the number of legacies. We are
thankful that the acquisition and partial sale of
Weleda shares allowed us to make up the difference. Internal funds in the amount of 2.571 million CHF were used for projects and the renovation
of the Glass House.
It proved to be difficult to raise funds for support
of the initial steps in a new production of the
Mystery Dramas, and the project shows a deficit
of 105,000 CHF.
Earnings Statement
All amounts in thousand CHF
Expenditure
Staff costs
Management costs
Travel and vehicles
Information and advertising
Event costs
Material costs
Building and grounds
Energy
Social security
Insurance
Depreciation, value adjustments
Allocation to funds, reserves
Taxes
Staff housing
Extraordinary expense
Allocation to margin reserves
Investments, building depreciation
Surplus income 2007
Total
2007
12'742
992
474
496
3'933
929
857
621
215
755
434
393
4'611
1'083
1'152
0
2'765
262
32'714
2006
12'581
924
492
473
4'227
1'209
591
697
207
642
253
1'995
673
1'192
339
100
780
0
27'374
2007
4'757
2'409
1'279
64
835
95
1'322
1'483
242
3'298
2'571
10'399
1'898
154
1'567
341
2006
4'650
1'992
1'515
105
1'308
86
1'381
1'536
221
4'187
326
1'059
1'924
411
2'328
4'298
48
27'374
Income
Members’ contributions
Institutional contributions
Conferences, courses, events
Publications, brochures
Artistic offerings
Guided tours and exhibits
Miscellaneous services
Das Goetheanum weekly
Student fees
Designated gifts
Release of funds
Interest and other earnings
Staff housing
Other income
Gifts
Legacies
Overspending 2006
Total
32'714
2008 Budget
The new production of the Mystery Dramas will
require about 3.6 million CHF during the next
three years. There will also be large costs to renovate the stage machinery. The equipment dates
from the days when the Goetheanum was built,
and it is becoming increasingly difficult to maintain safe conditions on the stage. Catching up—
even to a small degree—will cost 3 to 5 million
CHF. We are seeking partners for these financial
challenges among foundations and institutions,
and members and friends of the Anthroposophical Society.
The financial constraints for anthroposophical
work become painfully obvious in the work of
the School for Spiritual Science. Research projects (e.g., a meditative connection with the
dead, or an up-to-date curriculum for the upper
grades) soon reach their financial limits. Thus,
one of our tasks in the coming year is to put
some financial wind under the wings of
research.
The building administration recently completed
an “energy study” of the Goetheanum and its
outbuildings (an area of about 24,000 square
meters). The result: The slate roof of the
Goetheanum and the south side of the
Carpentry Building need repair. This building
project, together with further repairs to the concrete, will cost about 2.5 million CHF. Stage,
School, and building—three equally pressing
projects that need to be approached with care.
Budget Plans for 2008, New Presentation
The continued dependence on donations and
the drop in legacies during 2007 show how fragile the Goetheanum’s financial structure is.
Based on our structural deficit, we are attempting to reduce our on-going expenses. A first step
was a reduction by 600,000 CHF to 20.2 million
CHF. Unfortunately, we have had to reduce the
projected costs for the School for Spiritual
Science by 700,000 CHF, and for the stage by
400,000 CHF. On the other hand, there are
slight increases in the costs for the Society
(200,000 CHF), building (130,000 CHF) and staff
(111,000 CHF). We are planning an operational
deficit of 58,000 CHF, and 60,000 CHF for projects. 2 million CHF was budgeted for special
projects (among them, a symphony and eurythmy tour in 2008), 350,000 CHF for the Mystery
Dramas (the rest of the costs are in the operations budget for the stage), and 350,000 CHF
for investment. We have decreased our projections for legacies by 1.5 million CHF, but also
19
Overall result 2007/Budget 2007/Budget 2008
Result per area 2007
A. Operating costs
Expense
Budget 2007
Income
Netto
Expense
5'093
2'022
-3'072
24
4'757
4'733
0
1'983
28
Budget 2008
Income
Netto
Expense
Income
Netto
4'809
1'673
-3'136
0
4'540
4'540
4'872
1'537
-3'335
0
4'540
1'983
0
1'800
4'540
1'800
0
2'300
1'110
1'082
0
2'300
1'800
1'800
0
2'300
0
365
365
0
2'300
2'388
2'388
0
1'500
1'500
Other expenditure/income
6'083
9'749
3'666
Property
1'156
1'925
769
50
960
910
50
300
250
1'246
1'626
380
1'175
1'500
12'384
21'911
9'527
6'105
325
14'787
8'682
6'097
13'977
7'880
Gen. Anthroposophical Society
Society
Members’ contributions
Institutional contributions
Gifts
Legacies
Other
Total
School for Spiritual Science
Sections
7'209
4'864
-2'346
6'438
4'092
-2'346
6'398
4'750
-1'648
7'209
4'864
-2'346
6'438
4'092
-2'346
6'398
4'750
-1'648
Stage
5'098
1'872
-3'226
3'642
522
-3'120
3'096
366
-2'730
Reception and events
1'375
420
-955
1'153
153
-1'000
1'134
65
-1'069
Total
Goetheanum cultural operations
Goetheanum remodeling
Total
Total operating costs
3'321
860
-2'461
3'547
1'186
-2'361
3'477
986
-2'491
9'793
3'152
-6'642
8'342
1'861
-6'481
7'707
1'417
-6'290
29'386
29'926
539
20'885
20'740
-145
20'202
20'144
-58
0
B. Project costs
Society projects
261
4
-257
196
196
0
193
193
School projects
611
647
36
700
700
0
405
405
0
0
0
0
700
700
0
1'440
1'380
-60
872
651
-221
1'596
1'596
0
2'038
1'978
-60
Goetheanum projects
Total Project costs
C. Investments
Miscellaneous investments
Total Investments
2'195
2'137
-57
1'000
1'000
0
350
350
0
2'195
2'137
-57
1'000
1'000
0
350
350
0
Summary
Operating costs
29'386
29'926
539
20'885
20'740
-145
20'202
20'144
-58
Project costs
872
651
-221
1'596
1'596
0
2'038
1'978
-60
Investments
2'195
2'137
-57
1'000
1'000
0
350
350
0
32'453
32'714
261
23'480
23'335
-145
22'590
22'472
-118
Total budget result
Net 2007
261
-145
raised our forecast for institutional contributions
and gifts by 1 million CHF.
Cornelius Pietzner
founded a curative education
initiative in the
USA, and was a
member of the
General Council
of the
Anthroposophical
Society in
America as well
as president of
the Camphill
Association of
North America.
He has been the
treasurer of the
General
Anthroposophical
Society since
2002.
The Executive Council proposes a budget of 22,
590,194 CHF with projected income of
22,472,194 CHF. This budget is 900,000 CHF
larger in expenses and income than the 2008
budget. This was made possible only through a
constructive co-working with those responsible
General
Anthroposophical
Society
In an effort to improve transparency, we have
worked with an advisor from Holland to reformat our budget. Up to now, the General
Anthroposophical Society has not broken down
the operating costs for infrastructure. In the
future, these will be charged to the departments
and sections that incur them.
Sections
(Conduct research on
spiritual scientific matters)
Expense -9.42 MM CHF
Income 5.15 MM CHF
Net -4.26 MM CHF
(For the furtherance of
spiritual scientific
research)
Goetheanum
School of Spiritual Science
Income 14.06 MM CHF
Net +10.25 MM CHF
Culture/
Stage
BUDGET Anthroposophical Society
The following income areas are uncertain
and do not represent guaranteed income:
Gifts: 2.3 MM CHF
Legacies: 1.5 MM CHF
Institution Contributions: 2.3 MM CHF
Projects: 193K CHF
Capital Investments 350K CHF
Other Expenses/Income: 300K CHF
20
for the various departments at the Goetheanum.
Budget 2008
Budget
Shortfall
-118.000 CHF
-118
(makes the results
of research visible
to the public)
Income 3.26 MM CHF
Net -6.11 MM CHF
BUDGET STAGE
The followong
income is uncertain:
Projects Stage: 1.44 MM CHF
In this way, the new
budget presentation will
contribute to gaining a
clearer picture of the
economics and intentions of the Society and
School for Spiritual
Science.
Contacts and addresses worldwide
General
Anthroposophical
Society
www.antroposofie.be
General Secretary: Jan Borghs
Postfach, CH-4143 Dornach 1
Tel +41 61 706 42 42
Fax +41 61 706 43 14
[email protected]
www.goetheanum.org
Sociedade Antroposófica no Brasil
Rua da Fraternidade 156/168
BR-04738-020 São Paulo SP
Tel. +55 11 5687 4252
Fax +55 11 5523 0537
[email protected]
www.sab.org.br
General Secretary: Ingrid Böhringer
Virginia Sease
Rosina Schumacher, Tel. +41 61 706 43 12
[email protected]
Heinz Zimmermann
Claudia Rordorf, +41 61 706 43 10
[email protected]
Paul Mackay
Monika Clément, Tel. +41 61 706 43 09
[email protected]
Bodo v. Plato
Ursula Seiler, Tel. +41 61 706 43 07
[email protected]
Sergej Prokofieff
Ute Fischer, +41 61 706 43 11
[email protected]
Cornelius Pietzner
Claudia Rordorf, +41 61 706 43 10
[email protected]
Seija Zimmermann
Ina Bisterfeld, +41 61 706 43 64
[email protected]
Argentina
Sociedad Antroposófica en la Argentina
Crisólogo Larralde 2224
Florida
AR-C1429BtP Buenos Aires
Tel. +54 11 4702 98 72
Fax +54 11 4797 83 23
[email protected]
Country Representative: Rosa Körte
Asia
Representative of the General
Anthroposophical Society in Asia
Hans van Florenstein Mulder
18 Grants Road - Papanui
NZ-8005 Christchurch
Tel. +64 3 354 44 47
Fax +64 3 352 83 93
[email protected]
Australia
Anthroposophical Society in Australia
Rudolf Steiner House
307 Sussex Street
AU-NSW 2000 Sydney
Tel. +61 2 9264 51 69
Fax +61 2 9251 37 43
[email protected]
www.anthroposophyinaustralia.org
Country Representative: Norma Blackwood
Austria
Anthroposophische Gesellschaft
in Österreich
Tilgnerstrasse 3
AT-1040 Wien
Tel. +43 1 505 34 54
Fax +43 1 505 34 54
[email protected]
www.anthroposophie.or.at
General Secretary: Helmut Goldmann
Brazil
Bulgaria
Anthroposophische Gesellschaft in
Bulgarien
Ul. Tzar Simeon 55
BG-1000 Sofia
Tel. +359 2 980 84 86
[email protected]
www.aobg.org
Country Representative: Traytcho Frangov
Canada
Anthroposophical Society in Canada
#8-9100 Bathurst Street
CA-ON L4J 8C7 Thornhill
Tel. +1 416 892 3656
Fax +1 905 889 3336
[email protected]
www.anthroposophy.ca
General Secretary: Philip Thatcher
Chile
Rama Christophorus
Natalia Gómez
Clemenceau 1520
CL-Vitacura/Santiago de Chile
[email protected]
Rama San Santiago
Manuel Covarrubias 3782 Casilla 22-11
Nunoa
CL-Santiago de Chile
Fax +56 2 284 1280
[email protected]
Contact: Claudio Rauch
Rama Sophia
c/o Carina Vaca Zeller
Troncos Viejos 2135
La Reina
CL- Santiago de Chile
Fax +562 223 42 62
[email protected]
Colombia
Rama Micael
Teresita Roldán de Hernandez
Calle 13#
CO-43D14 Medellin
[email protected]
Rama Santiago Apóstol
Silvia und Enrique de Castro
Uresa 54, Apt 203 Porténa H 3
CO-H5-173 Cali
[email protected]
Croatia
Antropozofsko Dru?tvo
Marija Sofija Zagreb
Ulica Baruna Trenka 4
HR-10 000 Zagreb
Tel. +385 1 468 02 69
[email protected]
www.antropozofija.hr
Contact: Darko Znaor
Belgium
Czech Republic
Antroposofische Vereniging in België
F. Lousbergskaai 44
BE-9000 Gent
Tel. +32 9 233 54 58
Fax +32 9 233 53 27
[email protected]
Anthroposofická spolecnost v Ceské
rebublice
Petr?ilkova 2485/44
CZ-158 00 Praha 13
Tel. +420 246 030 358
[email protected],
[email protected]
www.anthroposof.org
Country Representative: Tomá? Bonek
Denmark
Antroposofisk Selskab Danmark
Ibækvej 202
DK-7100 Vejle
Tel. +45 86 27 60 60
Fax +45 75 83 73 40
[email protected]
www.rudolfsteiner.dk
General Secretary: Troels Ussing
Ecuador
Sociedad Antroposófica Rama Micael
Patricio Jaramillo Tobar
Urb. La Luz, F. Guarderas 354 y Ab.
Montalvo, P.O. Box 17-04-10454
EC-Quito
Tel. +593 2 240 76 21
Fax +593 2 255 29 42
[email protected]
Egypt
Sekem Branch, General
Anthroposophical Society
1 Belbis Desert Road
P.O.Box 2834 Alf Maskan
EG-11777 El Horrya Heliopolis Cairo
Tel. +20 2 2656 41 24
Fax +20 2 2656 41 23
[email protected]
www.sekem.com
Contact: Ibrahim Abouleish
Estonia
Eesti Antroposoofiline Selts
Paiste 10-2
EE-11620 Tallinn
[email protected]
Country Representative: Sulev Ojap
Finland
Suomen Antroposofinen Liitto
Uudenmaankatu 25 A 4
FI-00120 Helsinki 12
Tel. +358 9 696 25 20
Fax +358 9 680 25 91
[email protected]
General Secretary: Leena Westergrén
France
Société Anthroposophique en France
2 et 4 rue de la Grande Chaumière
FR-75006 Paris
Tel. +33 1 4634 76 19
Fax +33 1 4326 09 94
[email protected]
www.anthroposophie.fr
General Secretary: Gudrun Cron
Georgia
in Georgien
Seinab Bozvadse Strasse 10
P.O. Box 91
GE-0108 Tbilissi
Tel. +995 32 99 95 76
[email protected]
Country Representative: Nodar
Belkania
Germany
in Deutschland
Rudolf Steiner-Haus
Zur Uhlandshöhe 10
DE-70188 Stuttgart
Tel. +49 711 164 31 21
Fax +49 711 164 31 30
[email protected]
www.anthroposophische-gesellschaft.org
General Secretary: Nana Göbel,
Hartwig Schiller
Berlin Center
Bernadottestrasse 90-92
DE-14195 Berlin
Tel. +49 30 832 59 32
Fax +49 30 832 63 98
[email protected]
Representative: Sebastian Boegner
Frankfurt Center
Hügelstrasse 67
DE-60433 Frankfurt
Tel. +49 69 53 09 35 81/2
Fax +49 69 52 68 47
[email protected]
www.Center-ffm.de
Representative: Barbara Messmer
Hannover Center
Brehmstrasse 10
DE-30173 Hannover
Tel. +49 511 85 32 38
Fax +49 511 28 17 52
[email protected]
www.anthroposophie-hannover.de
Representative: Thomas Wiehl
Munich Center
Leopoldstrasse 46 A
DE-80802 München
Tel. +49 89 33 25 20
Fax +49 89 33 78 97
[email protected]
www.anthroposophie-muenchen.de
Representative: Florian Roder
North Center
Mittelweg 11-12
DE-20148 Hamburg
Tel. +49 40 41 33 16 22
Fax +49 40 41 33 16 42
[email protected]
Representative: Roland Wiese
North Rhein-Westphalia Center
Oskar-Hoffmann-Strasse 25
DE-44789 Bochum
Tel. +49 234 3336730
Fax +49 234 3336745
[email protected]
Representative: Michael Schmock
Nürnberg Center
Rieterstrasse 20
DE-90419 Nürnberg
Tel. +49 911 33 86 78/79
Fax +49 911 39 75 38
[email protected]
www.anthroposophie-nuernberg.de
Representative: Bernd Händler
Upper Rhein Center
Starkenstrasse 36
DE-79104 Freiburg
Tel. +49 761 2 55 59
Fax +49 761 29 28 1850
[email protected]
Representative: Wolfgang Drescher
East Center
Angelikastrasse 4
DE-01099 Dresden
Tel. +49 351 802 23 72
Fax +49 351 899 63 43
Representative: Frank Schröter
Stuttgart Center
Rudolf Steiner-Haus
Zur Uhlandshöhe 10
DE-70188 Stuttgart
Tel. +49 711 164 31 0
Fax +49 711 164 31 18
[email protected]
Representative: Johannes Kehrer
East Impulse Group
Werner Kleine
Andréstrasse 5
DE-09112 Chemnitz
Tel. +49 371 31 17 57
[email protected]
21
Great Britain
[email protected]
www.anthroposophische-gesellschaft.jp
Contact: Kazuhiro Suzuki
Anthroposophical Society in Great Britain
Rudolf Steiner House
35 Park Road
GB-NW1 6XT London
Tel. +44 207 723 44 00
Fax +44 207 724 43 64
[email protected]
www.anthroposophy.org.uk
General Secretaries: Ann Druit, Philip
Martyn
Japan
Yuji Agematsu
Teraodai 2-8-1, 1-102
JP-214-0005 Tamaku Kawasakishi
[email protected]
www.anthroposophische-gesellschaftjapan.org
Hungary
Latvia
Magyar Antropozófiai Társaság
Rudolf Steiner Ház
Riadó utca 2/B
HU-1026 Budapest
Tel. +36 1 336 04 26
Fax +36 1 336 04 25
[email protected]
www.freeweb.hu/antropozofia
Country Representative: Agnes Ratkó
Latvijas Antroposofiska biedriba
Herr Uldis Saveljevs
Keldisa-Str. 24-51
LV-1021 Riga
Tel. +371 6 7 13 93 58
[email protected]
www.antroposofija.lv
Iceland
Antroposofiska Felagid a Islandi
P.O.Box 953
IS-121 Reykjavik
Tel. +354 4 86 60 22
[email protected]
Country Representative: Gudfinnur
Ellert Jakobsson
Ireland
Anthroposophical Society in Ireland
P.O.Box 172
GB-BT18 9WT Belfast Delivery
Northern Ireland
Tel. +353 1 286 21 16
[email protected]
Country Representative: Michiel Brave
Israel
Elias Branch
Eva Levy
Hanassi St. 6
IL-92188 Jerusalem
Michael Branch Harduf
Kibbutz Harduf
IL-17-930 D.N. Hamovil
[email protected]
Contact: Sandra Gershony
Hillel Branch
Stefanie Allon-Grob
Schoschanim 32
IL-36056 Kiryat Tivon
[email protected]
Sophia Branch
Viera Cohen
P.O.Box 2143
IL-49-121 Petach-Tikva
[email protected]
Representative: Viera Cohen
Italy
Società Antroposofica in Italia
Via Privata Vasto 4
IT-20121 Milano
Tel./Fax +39 02 659 55 58
[email protected]
www.rudolfsteiner.it
General Secretary: Stefano Gasperi
Japan
Anthroposophische Gesellschaft in
Japan
Takadanobaba 1-18-26-203
JP-169-0075 Shinjuku-ku Tokyo
Tel./Fax +81 3 32 05 96 45
Lithuania
Michae Branch
Jürate Lekstiene
Ateities 22-30
LT-5300 Panevezys
Mexico
Rama Juan de la Cruz
Octavio Reyes
Tecla 46
Col. Los Reyes, Coyoacan
MX-04330 Mexico D. F.
Fax +52 5 617 40 54
[email protected]
Namibia
Anthroposophische Arbeitsgruppe in
Namibia
Almute Möller
P.O. Box 11359
NA-9000 Windhoek
Tel. +264 61 234 702
Fax +264 61 234 702
[email protected]
New Zealand
in New Zealand
91 Simla Avenue
NZ-4201 Havelock North
Tel. +64 6 877 66 56
[email protected]
www.anthroposophy.org.nz
General Secretary: Sue Simpson
Netherlands
Antroposofische Vereniging
in Nederland
Boslaan 15
NL-3701 CH Zeist
Tel. +31 30 691 82 16
Fax +31 30 691 40 64
[email protected]
www.antroposofie.nl
General Secretary: Ronald A.
Dunselman
Norway
Antroposofisk Selskap i Norge
Oscarsgate 10
NO-0352 Oslo
Tel. +47 22 60 00 67
Fax +47 22 60 00 68
[email protected]
www.antroposofi.no
General Secretary: Frode Barkved
Peru
South Africa
Sociedad Antroposófica en el Perú
Av. G. Prescott 590
San Isidro
PE- Lima 27
Tel. +51 1 471 12 33
Fax +51 1 436 85 56
[email protected]
Country Representative: Carmela
Villafana
in Southern Africa
Linoia Pullen
Promenade Road 16
ZA-7945 Lakeside
Cape Town
Tel. +27 21 788 1022
[email protected]
Philippines
Anthroposophical Society in the
Philippines
24 9th Street
Rolling Hills
PH- New Manila Q.C.
[email protected]
Contact: Reimon Gutierrez
Sociedad Antroposófica en España
Calle Guipúzcoa 11,1° Izqda
ES-28020 Madrid
Tel. +34 91 534 8163
Fax +34 91 534 8163
[email protected]
www.sociedadantroposofica.com
Country Representative: Leonor Montes
Spain
Poland
Sweden
Towarzystwo Antropozoficzne w
Polsce
ul. Arciszewskiego 4
PL-01-483 Warszawa
Tel. +48 22 666 88 32
Fax +48 22 666 88 32
[email protected]
Country Representative: Ewa
Wa?niewska
Antroposofiska Sällskapet i Sverige
PL 1800
SE-153 91 Järna
Tel. +46 8 55 43 02 20
Fax +46 8 551 506 44
[email protected]
www.antroposofi.nu
General Secretary: Anders Kumlander
Portugal
in der Schweiz
Oberer Zielweg 60
CH-4143 Dornach
Tel. +41 61 706 84 40
Fax +41 61 706 84 41
[email protected]
www.anthroposophie.ch
General Secretary: Esther Gerster
Sociedade Antroposófica
em Portugal
Casa de Sta. Isabel APT 572
PT-6270-908 São Romão-Seia
Tel. +351 238 399 149
[email protected]
Country Representative: Fritz Wessling
Rumania
Societatea Antroposofica
din România
Str. Visinilor nr. 17, sector 2
RO-024091 Bucuresti
Tel. +40 21 323 20 57
Fax +40 21 323 20 57
[email protected]
www.antroposofie.ro
Country Representative: Gheorghe
Paxino
Russia
Anthroposophical Society in Russia
Nastschokinskij Pereulok 6, kw. 3
RU-119019 Moskau
Tel. +70 95 291 23 84
Fax +70 95 291 23 84
[email protected]
Serbia
Antroposofski Kulturni Centar
Beograd
Voijslav Kecman
Gandijeva 241
RS-11070 Beograd
Tel. +381 11 15 81 35
[email protected]
Country Representative: Vojislav
Kecman
Switzerland
Thailand
Anthroposophical Group in Bangkok
Porn Panosot
109/34 Mooban Nalin Ville 3
Ratpattana Road, Sapansoong
TH-10240 Bangkok
Tel. +66 2 745 79 78
Fax +66 2 745 79 97
[email protected]
Uruguay
Sociedad Antroposófica Rama Novalis
Gisela Medina
Amazonas 1529
UY-11400 Montevideo
Tel. +5982 619 33 70
USA
in America
1923 Geddes Avenue
US-MI 48104-1797 Ann Arbor
Tel. +1 734 662 93 55
Fax +1 734 662 17 27
[email protected]
www.anthroposophy.org
General Secretaries: MaiJo Rogers,
Torin Finser
Slovakia
Slovenská Antropozofická Spolocnost
Hattalova 12 A
SK-83103 Bratislava
Tel. +421 2 4445 36 90
Fax +421 2 4445 38 54
[email protected]
www.antropozofia.sk
Country Representative: Erich ?a?inka
Current addresses can always be found on our website: www.goetheanum.org/adressen.html
22
School for Spiritual Science / Goetheanum
School for Spiritual Science
Section for Agriculture
Documentation
Leader: Nikolai Fuchs
Tel. +41 (0)61 706 42 12
[email protected]
Director: Uwe Werner
Office Ina Bisterfeld
Tel. +41 (0)61 706 43 64
Fax +41 (0)61 706 43 14
[email protected]
www.goetheanum.org
Collegium of the School at the Goetheanum
Oliver Conradt, Nikolai Fuchs, Michaela Glöckler,
Ursula Gruber, Johannes Kühl, Paul Mackay,
Cornelius Pietzner, Bodo v. Plato, Sergej Prokofieff,
Martina Maria Sam, Virginia Sease, Margrethe
Solstad, Christof Wiechert, Elizabeth Wirsching,
Heinz Zimmermann, Seija Zimmermann
General Anthroposophical Section
Leader: Paul Mackay, Cornelius Pietzner, Bodo v.
Plato, Sergej Prokofieff, Dr. Virginia Sease, Dr. Heinz
Zimmermann, Dr. Seija Zimmermann
[email protected]
Section for the Arts of Eurythmy, Speech,
Drama & Music
Leader: Margrethe Solstad
Tel. +41 (0)61 706 43 59
[email protected]
Literary Arts & Humanities Section
Leader: Martina Maria Sam
Tel. +41 (0)61 706 43 82
[email protected]
Social Science Section
Leader: Paul Mackay
Coordination: Ulrich Rösch
Tel. +41 (0)61 706 43 26
[email protected]
Study at the Goetheanum
Information: Angela Wirth
Tel. +41 (0)61 706 42 20
[email protected]
Goetheanum
Archive
Tel. +41 (0)61 706 42 63
[email protected]
Library
Tel. +41 (0)61 706 42 60
Reading Rooms & Open Shelves:
Monday 15:00–20:00
Tuesday to Friday 11:00–20:00
Saturday 11:00–15:00
Loan desk:
Only Tuesday–Saturday 11:00–15:00
Goetheanum Art Collection
Tel. +41 (0)61 706 42 85
Das Goetheanum Weekly
The General Anthroposophical Society publishes Das
Goetheanum. Wochenschrift für Anthroposophie
weekly. Members who subscribe also receive the
supplement Nachrichten für Mitglieder or
Anthroposophie Weltweit (available in English as
Anthroposophy Worldwide).
Tel. +41 (0)61 706 44 64
Fax +41 (0)61 706 44 65
[email protected]
www.dasgoetheanum.ch
Youth Section
(Section for the Spiritual Striving of Youth)
Leader: Elizabeth Wirsching
Tel. +41 (0)61 706 43 91
[email protected]
www.youthsection.org
Goetheanum Book Store
Virginia Sease, Heinz Zimmermann, Paul Mackay,
Bodo v. Plato, Sergej Prokofieff, Cornelius Pietzner,
Seija Zimmermann,
Mathematical-Astronomical Section
Reception & Events
Tel. +41 (0)61 706 42 75
[email protected]
Open:
Monday–Friday 9.00–18.30
Saturday: 9.30–17.00
Leader: Dr. Oliver Conradt
Tel. +41 (0)61 706 42 20
[email protected]
www.mas.goetheanum.org
Observatory tours
Tel. +41 (0)61 706 44 44
Information
Tel. +41 (0)61 706 42 42
Fax +41 (0)61 706 44 46
[email protected]
www.goetheanum.org
Medical Section
Leader: Michaela Glöckler, M.D.
Tel. +41 (0)61 706 42 90
[email protected]
www.medsektion-goetheanum.ch
International coordination
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Natural Science Section
and Research Institute (with the Section for Agriculture)
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Addresses and contacts:
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Pedagogical Section
Leader: Christof Wiechert
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The Goetheanum stage publishes a calendar of
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Publisher: General Anthroposophical Society
Editorial: Wolfgang Held, Bodo v. Plato
Editorial assistance: Monika Clément
Printing: Kooperative Dürnau (Germany)
23
www.goetheanum.org
General
Anthroposophical
Society
2007/2008
Goetheanum

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