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May 1999

Conversation a Meeting of Beings Gabriella Randazzo: Compassion through the Arts

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Finding Hidden Treasures Goetheanum Art Collection

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From the Work of the General Secretaries and Country Representatives

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

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Human conversation is a social occurence which, in its ideal form, is an encounter between two ego beings. As with other sense experiences, in conversation we turn outward. Our sense experiences then convey to us an impression of entering into consciousness and memory. When meeting another person in conversation, one possible experience is that we can mutually encompass one another with our consciousness. This is the closest we can be to one another. Another possibility is to speak past one another, each one occupied with her or his own thoughts. Yet even here, a spark of understanding may spring over to the other person. However, if we remain entirely within our own space of consciousness, the words of the other person are debased into mere interruptions of our own talk. In true conversation we feel that we want to listen, just as we want to express our own sentiments. Then we are active with our whole soul: in our thinking, feeling and willing. Social will love of action is transformed here into pure human love, into comprehending love. Socially transformed feeling moral imagination creates pictures while we listen. And moral intuition is present as our spiritual awareness within the ego encounter. It is the ego of the other person that seeks to be realized in conversation: I can go to meet it; I can experience its reality within me. This is a metamorphosis of my love of action. And this meeting, this merging of our thought processes, is mediated by the stream of speech. My conversation partner expresses herself or himself through a multitude of speech forms, and I move along with her or him, perceiving. It can happen, however, that I lose myself in this whole orientation toward someone else. One way of working against this is to try to become ever more awake to the soul-spiritual side of the other person. In this way a spiritual striving for love can develop, creating a solid bridge from one person to the other.
Elisabeth Mller-Hansen, Denmark
Translated from the German

Waldorf Trademark
In Anthroposophy Worldwide Nr. 3/99 we reported on how elements of Waldorf education are increasingly entering public schools in the U.S., mentioning the controversy surrounding this phenomenon. In the following letter, Hansjrg Hofrichter, who is active in Waldorf education in Bayern, Germany, explains how the term Waldorf has been handled there. You describe some current difficulties in dealing with the term Waldorf in the U.S. This problem exists to a lesser extent in Germany as well, where the term has been protected since 1983. It was registered internationally in 1993. Protection of the term makes sense if one does not consider Waldorf education to be an educational quarry from which one can help oneself at will. In the 80 years since it began, Waldorf education has become an educational concept which includes of speaking. This is indeed why Waldorf schools are envied in current public discussion. They already have everything which the other schools want in terms of an unmistakable profile. Rudolf Steiner did not want the original Waldorf school to be a solitary model, he wanted it to multiply and go beyond national boundaries, to become a world association. His intention is clear: a Waldorf school is not merely a few children with some color, wool and block lessons. If

Faithful to Original Rhythms

Dramas Translated into French Letter regarding the performance of Rudolf Steiners Mystery Dramas in French Nearly every year, scenes from Rudolf Steiners Mystery Dramas are performed during the public anthroposophical conference in Laboissire-enThelle. This year we will do scenes three and seven from the Portal of Initiation in a new translation. The new translation by Gaensburger stays close to the rhythm of the original German text, creating a mood similar to the original. The Souls Probation has already been translated in this way. The new translation of The Portal of Initiation is not yet quite complete. We also have translations of Albert Steffens Barrabas and Lin, which are similarly faithful to their original rhythms. These we have also performed in Laboissire. Finally, we have a translation of the Soul Calendar in the same spirit. It is out of print, but a new edition is planned. Jean-Louis Gaensburger, France

Anthroposophy Worldwide
Life in the Anthroposophical Society Anthroposophy Worldwide is published monthly. It is distributed by the regional Anthroposophical Societies in some cases augmented with independently edited news and articles. It also appears as a supplement to the weekly paper Das Goetheanum. Publisher: General Anthroposophical Society, represented by Paul Mackay Editors: Carol Brousseau (responsible for the English-Language Edition), Sebastian Jngel (responsible for this issue), Dietrich Rapp, Ursula Remund Fink, Michaela Spaar, Stephan Stockmar, Justus Wittich Correspondents: Jrgen Vater (Sweden) Marianne Mller-Nielsen (Denmark) Andrew Wolpert (Great Britain) We expressly wish for active support and collaboration. The process of building a team of editors and correspondents has not yet been completed. To receive Anthroposophy Worldwide, please apply to the Anthroposophical Society in your country. If questions with the distribution arise, only the subscribers to Das Goetheanum should contact the address below. For all others the address is the address of the Anthroposophical Society in your country. Address: Weekly Paper Das Goetheanum, Box, CH4143 Dornach 1, Switzerland, Fax +41/61/706 44 65 Email: Copyright 1999 General Anthroposophical Society, Dornach, Switzerland Printing by J.W. Arrowsmith Ltd. Bristol

The trade marks Waldorf and Rudolf Steiner were registered with the German Patent Office on May 26, 1983, with identical descriptions. On April 1, 1993 they were also registered internationally.

unrenounceable essentials, offering something to children from kindergarten through class twelve. The public expects something of Waldorf education. Unprejudiced people associate certain things with the concept. If these expectations are not fulfilled, people are disappointed, and the trademark pales. This is what lead to the question of securing quality. A Waldorf school has a corporate identity. It has a philosophy based on an unmistakable picture of the human being, to which all parties concerned feel an obligation. This leads to everything else: the didactics, method, all visual forms (corporate design) such as architecture, typeface, logo, etc. It includes non-visual forms such as the way people behave with one other, the way they greet each other, their way 2

public schools take up one thing or another in their search for improvements, we may feel honored, but this does not make them into public Waldorf schools. The pluralism of public education has always tried to take the best of all alternative educational methods instead of subjecting itself to the discipline of an educational diet. Perhaps this unappetizing method is part of the true reason for the wretched state of affairs in public schools. Hasjrg Hofrichter, Germany

Anthroposophy Worldwide 4/1999

Anthroposophy around the World

Yu g o s l a v i a
More or Less Cut Off
Anthroposophical Efforts before the War In Anthroposophy Worldwide Nr. 1/1999 we reported on the initiative to found an Anthroposophical Society in Serbia. Here, Heinrich Schneider describes the work just before and during the military mobilization, reminding us of our friends who are still striving to prepare a future society based on spiritual perspectives. Thanks to the efforts of Olivera Todorovi c, who has been working towards founding a private kindergarten for years, a few friends from the Belgrade area have met regularly to study anthroposophy. Several of Rudolf Steiners books and other anthroposophical literature have been translated into Serbian. Some of the interested people understand English or, less often, German. In 1995 they founded an association for Waldorf education and art. Shortly before the war broke out in Yugoslavia at the end of February, beginning of March 1999, it was still possible for 10 to 20 people to come together daily for a week (in two separate private homes) to study the influence of Michael in our times, and in particular to go deeper into Rudolf Steiners Study of Man as a basis for education, because they hope to be able to create something in this field one day. About 80 to 100 people attended each of two public lectures. Held in a community college, one lecture theme was: Education towards Freedom from an Anthroposophic Perspective. The other, held in a lecture hall of a university hospital, was Overcoming Fears, Uneasiness and Nervousness through Spiritual Development. In spite of the military mobilization which had already taken place, and the threatening situation, people followed the lectures with interest, and asked questions. Now our contact with this country has more or less been cut off by the tragic events. For how long? What will happen next? These anxious questions accompany them, accompany us. Some of our friends in Yugoslavia had hoped to attend the Faust Festival at the Goetheanum this summer. They had already begun to prepare, they were looking forward to their visit to Switzerland. This is now far out of reach. It is good to remember that the terrible events which are reported daily in the media do nothing to create a new future. What are needed are our active ideas and vibrant feelings, to accompany them. They are still there, people who are striving to prepare a future society based on spiritual perspectives. Heinrich Schneider, Switzerland

Creating New Perspectives in Difficult Times Agriculture as an Impulse for Development
The St. Petersburg Biodynamic Project In St. Petersburg, the Biodynamic Project is trying to encourage responsible ways of dealing with nature, while helping to create new perspectives in Russia. The project is collaborating closely with the local Waldorf schools and anthroposophical institutions, thus their plans cover a broad spectrum. In addition to cultivating biodynamic agriculture and a responsible attitude towards nature, the St. Petersburg Biodynamic Project has set itself the task of developing new perspectives in these difficult times. To do this, we first had to lay the ground. A center in Rel, near St. Petersburg, has been developing since 1995. The future infrastructure is to include a school, a kindergarten, a training center for 40 people, agricultural buildings, and living space. Workshops and talks, supported by recognized experts, have been going on for several years. The first buildings are in preparation. In close collaboration with the local people of Rel, an initial agreement has been reached to lease 5 hectares of land and share the grounds and technology. Gradually we hope to extend our efforts to include animal, fruit and vegetable farming, and a waste-water system that would substitute all
Anthroposophy Worldwide 4/1999 Information, offers of help, contact: St. Petersburg Biodynamic Project, Suvorovskij Prospekt, 17/24, 193036 St. Petersburg, Russia, Tel./Fax +7/812/274 65 18. Email: (English, German, Russian).

chemicals with reed, iris, mint and other plants. We also plan to supply the population with our own anthroposophic and homeopathic medicines. Connected to this will be a place where children with handicaps will be able to live and feel integrated into the whole. This will be led by a doctor and an educator. The beauty of the landscape, with its many lakes and stretches of dense forest, encourages us in our wish to invite friends and benefactors to visit, giving them the chance to get to know the Russian summer and Russian every-day life. In addition to the efforts of our co-workers, we need financial, technical and professional help. Irina Beljakova, Russia

Maria Thuns seed calendar for 1999, in Russian

Organic Market Expands Biodynamics Needs to Catch Up
The demand for organic food is growing steadily in Denmark. In order to be able to ensure a sufficient supply of alternatives to balance genetically modified seed and animal feed additives, a lot of organically farmed land will be needed. The biodynamic movement needs to catch up, and it is already taking steps to do so. Since the early 1990s, organic products have been available almost everywhere in Denmark, including ordinary supermarkets. Consumer interest has been so great that the total sales increased by 29% in 1998 alone. The latest surveys show that 80% of the population buys organic products, and 10% of Danish households spend more than 10% of their purchasing budget on ecological goods. Where organic food is eaten, people also tend to buy other ecological projects. The largest increase lies with milk products, where sales of cheese increased by 121% and milk by 36%. Organic milk now makes up 20% of total milk consumption, and organic cheese 2%. There is increasing variety. All this shows that consumer awareness is growing. A steady number of farms are converting to organic methods. Currently there are 2228 farms with 100,000 hectares of land. This year, 1050 farms with 50,000 hectares will be added. Then organic agriculture will make up about 5% of the total agricultural acreage. Animal production is expected to increase, which will create a challenge. Experts speak of a need for large growth because without sufficient land for plant refinement, it will become difficult to obtain enough organic seed and feed. Then it would hardly be possible to demand a separation of genetically modified products from non-modified ones. Two large dairies merged at the end of March (MD Foods and Klover Mlk). This has created the fifth largest dairy in Europe. Both firms already have organic departments which sell milk and cheese under the label Harmonie. They hold 73% of the milk product market (150 million kilograms in 1998). Among the smaller organic dairies, there is Thise Mjeri, which has an annual milk volume of 18 million kilograms. On their cartons we find: The philosophy of Thise Mjeri is to produce as well as possible, rather than as much as possible. We base this policy on the principle that milk never becomes better than the cow made it. So production needs to be as gentle as possible. There are also six other small dairies. With the fusion of MD Foods and Klover Mlk, which waged a price war beforehand, prices have returned to normal. 4 Consequences for Biodynamics The situation is different for biodynamic agriculture. Production had been cut back over the years, leading to fewer farms and fewer members in the Biodynamic Association, with some farms reverting to organic agriculture. Today there are 40 farms with about 1000 hectares of land. In spite of the fact that there are fewer biodynamic farmers than organic ones, biodynamics is very well represented in ecology-oriented committees, such as the Ecological National Center, Organic Foods Board, and Ecological House (in Arhus), where the Demeter and Biodynamic Associations have their own office. The government contributed 6 million krones to the house and 11 million to ecological projects in general. It has also committed an annual 5 million krones for four years to advisory and information programs. This money comes from pesticides taxes! The need for biodynamic research led to the founding of the Association for Biodynamic Research in 1997. The initiators come from biodynamic agriculture, research, social education and consumer protection. The initiative arose from the annual inspections of the Demeter Association. At the end of 1997, the Research Association was awarded 300,000 krones to study of the effect of the biodynamic silica preparation on the quality of carrots and white cabbage (which was carried out in 1998). The Research Association was also able to set up a laboratory for bio-crystallization at Hertha, a curative community near Arhus. Within a few years they hope to be able to make routine tests of biodynamic harvests. They plan to improve the technique of regulating temperature and humidity, and develop computer analysis of the bio-crystallizations, while continuing their research on carrots. The Biodynamic Agriculture Association hopes to interest organic farmers in this research. Marianne Mller-Nielsen, Denmark

Waldorf Education in Nairobi
In March 1999, the Nairobi Rudolf Steiner School participated in the Education 2000 exhibition in the Kenyan capital, where it won the best stall and the most unusual school award. The exhibition was attended by many visitors with questions about education, and the school used the opportunity to publicize the upcoming international conference and attract more pupils to the school. Founded in 1989, the school now has just over 60 children, with combined classes 1/2, 3/4, 5/6, 7/8 and a kindergarten. It is situated on 20 acres of Maasai plains, with animals in the Nairobi National Park as its neighbors. While some of the children walk long distances to school, others ride on the school bus, and some from further afield stay at school as weekly or fulltime boarders. Each morning, the children and teachers work together on the school farm or do other practical things. The language of instruction is English, with Kiswahili and German offered in subject lessons. An international conference on Steiner education in Africa, Learning with Love, was held at the school March 28 April 3. It included guest speakers Brien Masters (Britain), Troels Ussing (Denmark), and Peter van Alphen and Ann Sharfinan (South Africa's Center for Creative Education). The first three days of the conference were for Waldorf teachers and trainees, the following three days were open to the public. The conference was followed by a two week teacher training module. When they have had two weeks of training in each term, and have done course work over a period of approximately three years, successful students will be awarded a diploma in Steiner Education. Peter van Alphen and Ann Sharfinan began this project at the Hekima Waldorf School in Dar es Salaam, Tanzania. The course has since been moved to the Nairobi school. Deborah Fletcher
The school is currently seeking a class one teacher for January 2000 and a full time administrator. It would also welcome a eurythmist and a German teacher. Contact: Rudolf Steiner School, P.O. Box 15609, Nairobi, Kenya, Fax +254/2/ 89 14 44, Tel. +254/303/233 00. News Network Anthroposophy (NNA) Anthroposophy Worldwide 4/1999

Anthroposophy Meets Unique Peruvian Conditions
The Instituto Schiller-Goethe, for Teacher Training in Lima Anthroposophical work is influenced by the conditions and history of the particular country where it is done. Carmela Villafana spoke of modern lifes hindrances to human development (in Anthroposophy Worldwide Nr. 2 /1999). Here, Andrea and Martin Errenst report on the work of the training center Instituto Schiller-Goethe and its background in Peruvian society. Europeans may perhaps think of Peru as a typical country of the Andes, that it had a mysterious past and hidden gold deposits, and now is a third world country. Geographically, it is a country of contrasts, covering not only the highlands of the 4,000-meter Andes, but also a stretch of Amazonian virgin forest, and the desert-like coastline, with rich fish reserves off the coast. Besides a relatively small group of Peruvians who have European ancestors (about 10 percent), a large part of the population reflects a mixture of cultures. A similarly large group in the highlands is indigenous, having ancestors going back to the time before the Spanish conquest. Twenty years ago it was thought that this ethnic group was disappearing into the rest of the population through migration and assimilation. But recent generations tend to maintain a conscious connection to their roots, while participating in todays modern world culture. Destroyed by Expulsion Nevertheless, a process that had been introduced by the Spanish conquerors is continuing: the expulsion of the population from their homeland. This is destroying the intensive highland agriculture, so that today, only 50% of the land that had been pioneered by the Inca culture is still being used for agriculture. People are still migrating from the highlands to the capital Lima (population of 8 million), which is really a conglomeration of many cities. Not only the local desert landscape of Lima is gray. Also the sky above is covered by a gray coastal fog for half the year. Into this gray the peoples of all Peru bring their colorfulness. They are seeking better living conditions, education, a connection to the world of the twentieth, soon twenty-first century. But many can just barely manage to secure their survival.

ates deliberate opportunities to meet. It draws students from Perus various regions and social groups. In Peru, people graduate from secondary school relatively early, so the students tend to start their trainings quite young. The Waldorf teacher training lasts five years, in accordance with the state system. It is a thorough training that cultivates capacities for observation and thinking through excursions and Goethean observation of nature and art. Studies of the developing human being, along with practical and artistic courses, prepare the final phase of the course, which covers Study of Man and other books by Rudolf Steiner, practical teaching experience in public schools, and an independent project.

They do it with strength, persistence and cheerfulness. Opposite this extreme poverty stands the world of capital and consumption, with skyscrapers, banks and everything related to it. Between the two, there is hardly any mediating culture at all. Assimilating European Anthroposophy Peru has anthroposophical institutions: a branch, a Waldorf school, a curative institution, a Christian Community, and the Instituto SchillerGoethe, which was founded in 1991 to train teachers in Waldorf education and anthroposophy. The anthroposophical movement on the South American continent used to be a mainly European or even German matter. In recent years it has begun to connect with actual South American life. Instituto is a place which cre-

Two events were particularly significant in 1998. In December, the first students completed the accredited course. Also, for six months, about 20 instructors from educational colleges in El Salvador studied there, in order to learn the basics of Waldorf education and take them back to their own country. This is a big step for the Instituto. People trained there are now carrying the work beyond the borders of Peru. Most of the lessons are taught by guest instructors from South and North America and Europe. The permanent staff is small. It really needs to be enlarged, which is a financial question. The Instituto receives no financial support from the government. This is the other side of their relative freedom. A school fee is charged, but many cannot pay it. So the Instituto depends on financial support from people in Europe who think anthroposophically and globally. Andrea and Martin Errenst, Germany
Help can take many forms, for example one can sponsor a student. This is always encouraging, in addition to being a material support. Contact: Friends of Rudolf Steiners Education, Kpenickerstr. 175, D10997 Berlin, Tel. +49/ 30/6170 26 30, Fax 6 33.

Anthroposophy Worldwide 4/1999

Compassion through the Arts a Conversation with Gabriella Randazzo
During the conference of the Section for the Arts of Eurythmy, Speech, Drama and Music, we had the opportunity of meeting Gabriella Randazzo, the dynamic director of The Innocence Project and Visionary Artists for Childrens Rights. The aim of the Innocence Project is to bring relief to children in Uganda. More than 12,000 Ugandan children have been abducted and forced to become child soldiers or sexual slaves. The Innocence Project is collaborating with Amnesty International, Human Rights Watch, and the US Campaign to Stop the Use of Child Soldiers to bring an end to the atrocities and help the children who manage to escape. A eurythmist based in Northern California, Gabriella Randazzo formed the Childrens Theater of All Possibilities, which has been working with innovative ways to cultivate compassion through the arts. Their goal is to empower children to help other children. Gabriella Randazzo has already staged a number of large theater productions involving children from several schools, plus actors and musicians. Their current production of The Elephants Child has a cast of sixty children and will be performed in June 1999. The proceeds will go towards funding a therapeutic, community-based arts program in Uganda for trauma relief. You collaborate with other people on your projects. How do you come into contact with them? Sometimes it is very uncanny. Many of the people I work with are also working out of the School of Spiritual Science. With others, we either have a chance meeting, or they come because they have a similar interest. So in a way, they are also of the Michaelic school, and we are trying to make a partnership. And maybe we are drawn from different poles, but we have a similar goal. For instance, for a very long time I worked with other artists on a project called the Nuclear Guardianship Project. We tried to really meet and find each other. And I brought eurythmy to them at all of the meetings, which were about what would happen if the nuclear waste would be buried in the earth. So we shared a wider heart space that was concerned about unborn children and future generations. Oftentimes it is that visionary striving that brings me together with people with whom I normally wouldnt have a relationship. Years and years ago, I noticed that the best in me came out when I wasnt so self-absorbed. There is also an empathetic part of me naturally. So I found that my best work came when I was serving. I use the arts to serve. Each time I choose what I will work on, it is like I am working on my own esoteric path, but it just happens to take the content of Ursela LeGuins story, A Wizard of Earthsea. Or it might take the content of the Quartet for the End of Time by Olivier Messiean. Then it began to develop, and I saw that when the children realized that their work was going to help other children, there was a totally different mood in the room. I saw the shin6 ing of these children, who also wanted something that had meaning for them, outside of their own small lives. They either heard stories of the other children, or actually met some of the children that they raised funds for. I have to say that I was deeply moved by the nobleness that arose from the children in such a moment. That is when I began to cultivate this possibility for children to be doing performance work, where they would do an excellent performance, and encode themselves with something which they would then be able to keep making reference to in their lives. But they knew their actual goal was to build something for a better world through art, tangibly. And usually it is art programs that we fund. It is not like we raise a lot of money, at all. Sometimes maybe 800 dollars. But it has this meaning for the children. How is the art useful for the children? Just recently I worked with the Summerfield high school students on the issue of the atrocities in Uganda. And I know that if I had just gone and held a conversation, and didnt have them do eurythmy, didnt have them do singing and drumming, and make peace flags, that it wouldnt have penetrated all the way down through. I invited them to create in some way, in a way that was meaningful, so they didnt go into hopelessness, which was a concern. I didnt want to present them with this ugly and horrible, inhuman situation, without finding some tiny, tiny way they could feel yes, I can do an act of will, and make a difference. Then I say to them, there are other ways. What else can we do? And they were excited by the vision of this. They are now trying to get other schools to join in. They went with me to public high schools, and spoke so eloquently before their peers, I was moved. So for me it went through the arts. I dont feel it could have happened with just my speaking about it alone. Are your performances for adults or children, or both? Because I am working with children, I am of course always choosing material and content that is their interest. But our performances are open to the public, held in public theaters. We have had people come who have nothing to do with Waldorf schools. The way Ive been working with bringing my love of eurythmy, is encapsulating it in a story, where theres beautiful tone eurythmy that emerges in a context. And then people ask, O, that Vivaldi, what was it that people were doing? Or it emerges in a context that is humorous. In this recent production, I have everyone on stage, actors and actresses, sixty children, and at one moment they are all doing the same eurythmy gesture together. So there they are, engaging with something that is totally new, but in a kind of homeopathic remedy way that helps them go into this other world. I am interested in serving in some way so that maybe other people will be inspired and will find ways to bring what they love to their families. Thats the biggest thing. Talking to mom and dad about eurythmy. Theres the litmus test. How can I keep bringing it in such a way that something in their faces becomes rosier because theyve gotten a moment of wonder. A moment in this jaundiced world we live in, where it can seem that nothing is ever going to change, to say, yes! it can! even if I have to tickle it out of you, it will change!
Anthroposophy Worldwide 4/1999

Photo: Sebastian Jngel

Do your performances just raise funds, or do the disadvantaged children also watch them? We have invited them as well. Oftentimes I feel that the arts really can be just what helps children feel that they are not forgotten, and also feel that there is this moment of beauty. And when they see other children who are performing, they also want to join in. So were beginning a program for some children who are with a human services department. Either their parents have been drug addicts, or have abandoned them, or they are called juvenile delinquents. I find that the most important thing is to speak to them in their own language, to create trust. To let them know I want to play with them. And I will work my very best to shed any outer stuff that keeps me separate from them. I want them to know that, here, all is possible. Here is a place where not only can they can come and be safe, but where I would like to bring to them things that I think can help them to deal with their difficulties. So sometimes in our first encounters we will do things which might address the aggression that they have eurythmy exercises, where we are fighting with one another, with words from their own experience. But afterwards, they can soften a little bit. I have had some of them crying with me, saying, you know, why is it that my mother really doesnt want me? And then I can take their biographies into my work and find what story, what song, what music I can bring that meets them. So this is very beginning work, and I dont know where it will lead. Im trying to get sponsorship for it because I cant charge these children. It is not really dance therapy, it is not psychological therapy, but it is bringing the arts as an amazing magical mirror, where the children can look into it and see who they can really truly become. I don't just see a troublesome person. No, no! I see someone who somehow needs another way, so that they can find their soul again. In a way what I am

doing is soul retrieval. And that is where eurythmy is so profound. Because it is the language of the soul. Can you say something about the longterm effect of your work? Do you know children or parents who have seen your performances ten years ago or so? Yes. A woman wrote to me recently from Brown University who had been in one of my earlier productions. She played the part of the nightingale in The Emperors Nightingale. She was in sixth grade at the time. She said, you helped my soul to fly, and that hope of going into the world where the true nightingales voice could overcome even death, and overcome the mechanical nightingale, has been an image that helps me when I am dealing with biogenetics. She said the image still works in her heart and soul. An older woman saw an adult program I had worked on. At that time I had been really struggling with the whole question of the double. I worked with it in A Wizard of Earthsea, a story about a gifted, but wild and ambitious young apprentice wizard. The older woman said, watching that, I understood the nature of the double. I have to call the double by my own name, and only when I face it, am I going to create peace in my community. Also, I myself had been struggling with a colleague who was a bane of my life at that time. And I knew I had to work with the issue of the double. So Im taking these as pedagogical stories for myself as well. I just feel that if somebody can saturate himself or herself, and unite with the hierarchies, even if only for a few minutes, then something is touched in the other person. So that is what I am intrigued with. Dont pretend that I have the technique or the gifts. But I keep saying: Im on the way to the spirit, to myself. Thats all I can do. Do you have contacts with governments or other authorities? Because of the Inno-

cence Project, because I kind of went out of my little cosy world, I have been in communication with members of UNICEF, who use the arts as goodwill and peace ambassadors. They are very excited about collaboration. I have also been in dialogue with the international Human Rights Watch, members of the United Nations, and congressmen. I hadnt realized that children soldiers was a theme that is now of prime interest for many, many people. The US Campaign to Stop the Use of Child Soldiers was founded last July. They are interested in working together with the Innocence Project. Because I tell them that I believe the arts will not only help people open up their eyes a little bit more, and their hearts, the arts will also be a way for reclamation of the soul for these traumatized children. And they are very interested in that, because Im not just talking about the arts in a way that makes things beautiful, but in a way that helps children come back to a refuge inside of themselves, to a place where they can trust again in what is truly human. So when I have been speaking with government officials, or NGOs, Refugees for Women, Global Fund, or State of the World Forum, theyre saying, we are looking for the ways, we are at a dead end. They see that we as human beings need to reclaim our innocence, to enable us to continually respond to the suffering in the world, without becoming a stone, without having a psychotic break. Why I have come to Dornach: I have been really heartened with the help that people have been giving me here, enabling me, in the best way that I can, to represent from this great wellspring of anthroposophy.
Questions by S.J., edited by C.B.

Photos, page 7: private

Contact: The Innocence Project, Gabriella Randazzo, 10400 Moonshine Rd., Sabastopol CA 95472, USA, Tel. +1/707/823 80 36, Fax 823 21 37, Email:

Anthroposophy Worldwide 4/1999

Anthroposophical Society
Notes from the Meeting of General Secretaries and Country Representatives, March 2326 at the Goetheanum Twice a year, the Goetheanum Executive and Section Leader Councils meet with the General Secretaries and Country Representatives. This addresses the need for personal exchange that Rudolf Steiner spoke of in his opening lecture of the Christmas Foundation Meeting on December 24, 19231. International representatives were meant to be included in the meetings of the Executive Council, as advising members, whenever they were in Dornach. For several years now, our meetings have begun with a verse that addresses the folk spirit.2 Then one of the representatives gives a characterization of his country: its history, geographic conditions, language, way of life, etc., up to the present, with particular reference to the life of the Anthroposophical Society and its institutions. So far we have heard from Germany, England, Italy, Finland, Sweden, Norway, Denmark, the Netherlands, Belgium and, most recently, France. When one bears in mind what Rudolf Steiner said about the individual folk spirits, these descriptions always provide a special experience, and they expand ones horizons. France In France, the archangel spans a different bridge. He influences people through everything which is fluid in human development. The French drink their folk character with their wines 3 To look for this fluid element in their culture of taste, which includes the language, creates a bridge towards a deeper understanding of the French. Looking into the World Now that countries from Eastern Europe can be represented again, we hear of anthroposophical life growing there, too, even if very slowly, and with difficulty. In Estonia, interest in anthroposophy is great, but just as great are the problems in education. Poland is constricted by nationalism and the church. Here, too, it is hard for the schools. In contrast, Hungary has 15 Waldorf schools. The largest of them has 400 children. Georgia has found a home for its anthroposophical work in Tbilissi. General Secretaries are present from New Zealand, Australia, Japan, South Africa, Canada, the United States, Brazil and Argentina not just from Europe. When one realizes that a large piece of land has been found in Tokyo for a Waldorf school, and that the Asia-Pacific conferences gather people from the Indian-Pacific region, and that North and South America want to create an axis, beginning with a Spiritual Mission of the Americas conference in July/August 1999 (see the previous issue of this paper); and that Rudolf Steiners blackboard drawings will be displayed at a respected gallery in Buenos Aires a few of the things that were briefly reported one becomes aware of the global scope of anthroposophical endeavor. 8 Looking at the Goetheanum Looking into the world necessitates a look at the Goetheanum, as well. Rolf Kerler asked: Is the Goetheanum a heart organ, which creates warmth and intimacy, gives rhythm, mediates, perceives? Twelve world views are supposed to meet. Serving the world with an archive, a place for basic study, perhaps for co-workers in our enterprises? What if there were no Goetheanum? someone asked. The question highlights the span between the Goetheanum and the world, between individuality and community. Michaelmas Conference 2000 Suggestions regarding the Michaelmas 2000 conference came from various countries. The central question was: How do we want to guide our work in the coming century? A few main points: The Netherlands: Could emphasis be placed on a different part of the world each day? Belgium: Concentrate on the individual path of development and the reverse cultus. Finland: What tasks does the world present us with? Capacity for dialogue, spiritual research. What does it mean to be a human being? Germany: No programs, but concrete initiatives by individuals or groups. The Goetheanum and the world Society need to develop a consciousness of their mutual tasks, which can only be fulfilled through collaboration. Raise research questions, which vary greatly in all fields and sections. Look at anthroposophical practice, including associative management. The fundamental question was: Does the conference have something to do with Michael himself? Summing up, Manfred SchmidtBrabant focussed on ethical individualism as the new term for a new kind of Christianity. He referred to the closing lecture of Rudolf Steiners cycle on curative education.4 This speaks of the need to overcome fruitless criticism. Another good basis for the conference would be Rudolf Steiners last address, which he gave on September 28, 1924.5 During the discussion, all agreed that the conference should be prepared in such a way that members around the world can participate inwardly, whether or not they attend the meeting personally. How the General Secretaries See Themselves Questions raised with regard to how the General Secretaries see themselves were: How do people experience us? Are we representatives for the whole? What is our relationship to the School of Spiritual Science? Are we connected to the karma of a particular country society? It was by no means possible to answer these questions, but they will lead to further questions in the future, that we will need to look at. Spiritual Research We also discussed spiritual research, as usual, which is the goal of the Anthropsophical Society, according to 9 of its Statutes. In this, we stand diametrically opposite the general spiritual condition of humanity in our time.6 Manfred Schmidt-Brabant named several indications of this:

1 2

3 4

5 6 7 8 9

The Christmas Conference, Anthroposophic Press, 1990. Du meines Erdenraumes Geist! in: Mitteleuropa zwischen Ost und West, lecture of Sept 13, 1914, GA 174a. See note 2, lecture of May 2, 1918. Lecture Course on Curative Education, lecture of July 7, 1924, Rudolf Steiner Nachlassverwaltung, 1954, GA 317. The Archangel Michael, Anthroposophic Press, 1994,GA 238. See Briefe an die Mitglieder, letter of Feb. 10, 1924, GA 260a. The Portal of Initiation, Steiner Book Centre, 1973. Anthroposophic Press, N.Y. 1978, GA 109. Threefolding as a Social Alternative, lecture of August 29, Rudolf Steiner Press, London 1980, 1922, GA 305. Anthroposophy Worldwide 4/1999

There is no spiritual world, thus no justification for research. There are boundaries to knowledge. (See Strader, Portal of Initiation: no one can know from whence are gushing the sources of our thought, or where lifes first foundations lie.)7 Yes, there is a spiritual world, but it is presumptuous to research it. One should have faith! Yes, a spiritual world, but there can be no binding statements everything is subjective! To this one could respond: 1. Argumentatively: Can we represent our work in such a way that these four objections are disproved? 2. Previous research must be taken as a basis. We need to connect ourselves with the person who was fructified by truth. 3. Tread the path to self-knowledge. 4. Recognize research tasks in the work itself (see also Rosicrucian Esotericism, lecture of June 4, 1909).8

Constitution Work Paul Mackay reported on the Constitution work. The question What do we need right now? has been taken up in the sense of an integrated Constitution, beginning with a separate description of the School of Spiritual Science (i.e. its own constitution), the Society (i.e. autonomy and community) and general administration together with the Building Administration. The members of this project group are: Manfred Schmidt-Brabant, Paul Mackay, Rolf Kerler, Michaela Glckler and three General Secretaries, Otfried Doerfler (Switzerland), Roel Munniks (the Netherlands), and Charlotte Roder (Germany). The Statutes should find a central place in the Society. New procedural guidelines should describe the life of the Society. The Statutes must contain the principles, but can be part of the procedures that we will develop (Rudolf Steiner on December 25, 19231). Since an Agreement of Procedures does not exist until this very day, it needs to be included in the

questions surrounding the current discussion of the Constitution. This very brief summary of four days of meetings can only sketch some of our conversations and thoughts. But members are free to request more information from their General Secretaries. The most important thing that can be experienced at such a meeting is the atmosphere of mutual trust. This was mentioned repeatedly during the Christmas Foundation Meeting of 1923/24, but one easily overlooks it, because it seems to contribute nothing essential to the content. Yet Rudolf Steiner had already brought it up in his Oxford lectures9: Now that there is nobody who forces us to do this or that, we shall have to find the impulse within ourselves, not only to act, but also to respond to situations with feeling. Trust must reign in interpersonal relationships [] only this confidence will lead the single human being into community. Charlotte Roder, Germany

ON THE WAY TO THE MICHAELMAS CONFERENCE 2000 There Are as Many Bridges as there Are Individualities
An Invitation to Participate in the Preparation Process With the turn of the century, the question facing us (in our series of conferences which we have held every seven years since 1979) must be asked anew. In 1979, we looked back on 100 years of the rulership of the Archangel Michael, the spirit of our time, and one of our main questions was: How did anthroposophy and the Anthroposophical Society place themselves into this context, and where do we stand today? For Michaelmas 2000 the question becomes more comprehensive, and thus more oppressive and more serious: What is the state of the world today? Anthroposophy, the Anthroposophical Society, and the daughter movements have so joined themselves to the destiny of humanity now, that their outer, and especially inner, existence can no longer be separated from human destiny overall. It seems justified to look at the many events and developments that we hear about every day: bloody wars and violence between peoples, tribes and religions. A reversal of previous economic concepts regarding globalization, with its resulting unemployment and worldwide misery. Especially also, the deep changes in the personality structure of individuals: the loss of old, supporting values, growing inclination to violence, blind adherence to group pressure, increase
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in drug addiction, and widespread depression and mental disturbance. It would be easy to go on listing major and minor catastrophes, and yet still have the feeling: none of that really touches the kernel of secular transition within which humanity stands. Deep within the human spirit, there is something like a powerful, cosmic/terrestrial change of paradigms. A very old world is sinking into ruin, for good, irretrievably given over to nothingness. But a new seed wants to rise up from these ruins. Something within the human being wants to unfold, something which can take the place of what was lost, in a new way. In Goethes Faust, the chorus of spirits calls out to him, a representative of the Consciousness-Soul Age: You have destroyed it, the beautiful world we mourn the lost beauty Mighty one of earths sons, rebuild it more splendidly, build it in your bosom. As the consciousness soul becomes ever stronger, the field of transition becomes ever clearer: it has to do with human individuality in its full cosmic/terrestrial dimension. But this also means that it has to do with humanitys relationship to the Christ Being as its true I am. Today, we still live with forms of science, art and society/religion that are not molded by this true I am. They have to

plunge into the abyss. But bridges reach across the abyss a thousandfold, to humanitys new selfless I. There are as many bridges as there are individualities who want to join themselves with Christ. In the work of the coming Michaelmas conference, we do not want to avoid the dire needs of our time. We do want to seek out the spiritual foundation from which these needs can be remedied. Once again we invite all members and friends of anthroposophy to participate in the process leading over the next year and half to the conference. The conference should be held everywhere where there are people who want it, even if only a small fraction of us will actually come to the Goetheanum. Again we request that you write us with your thoughts and suggestions. So far we have decided on Rudolf Steiners last address as a starting point (in The Archangel Michael, lecture of Sept. 28, 1924). Those who wish could use the Michael verse he gave then as a mutual meditation. Other themes can arise from this meditation and the lecture. In coming months we will keep you up to date on the progress of the preparations.
For the Executive and Section Leader Councils

Manfred Schmidt-Brabant 9

Collaboration Is in Demand
Notes from the Annual General Meeting of the General Anthroposophical Society, March 2728, 1999 at the Goetheanum A central theme that repeatedly broke through in this years Annual General Meeting was the wish for free discussion times, conversation and encounter. This happened externally, through formal motions; spontaneously, when someone called for an extension of the meeting into the lunch break; by chance, since Sergei Prokoffiefs report was cancelled due to illness, allowing an extra half hour for discussion. Here is a summary of some of the themes (see forthcoming News from the Goetheanum, vol. 20, no. 3 for more details). The School of Spiritual Science After dealing with a motion to change the agenda, and a musical prelude, Wolfgang Held (Mathematical-Astronomical Section) spoke about the eclipse of the sun, which will take place on August 11. Elizabeth Wirsching (Pedagogical Section) then focussed on the theme of collaboration, both in the leadership of the section and internationally. Heinz Zimmermann reported that the demand for more anthroposophy (not more quantity, but more penetrated, experienced anthroposophy) is to be taken up more intensively at the Goetheanum. Zimmermann will be taking responsibility for the Goetheanums foundation year in anthroposophy (replacing Georg Goelzer, who is retiring for health reasons). He would like to intensify the work of the General Anthroposophical Section and address the need for training. In order to be able to take on these many new tasks, he will give up the leadership of both sections the Youth Section this year, and the Pedagogical Section at a date to be announced later. On the second day, Jaap van der Haar spoke about anthroposophical work with drug addiction, and Brigitte von Wistinghausen and Henk Verhoog spoke on seed breeding and genetic engineering. Annual Report, Financial Report Manfred Schmidt-Brabant spoke mainly of several important conferences during the past year, emphasizing the All English Conference in particular. He also reported on a meeting with the General Secretaries, where they discussed the Michaelmas Conference 2000 (see page 8), and on the Executive Councils meetings with the Christian Community leadership. Regarding the Memorial Grove, he said that it will not be possible to accept any more urns, because of the limits of the grounds (with the exception of already existing agreements). Paul Mackay spoke of the Interim Report by the Constitution Group, of changes in the leadership of the Goetheanum stage, and of the development of Anthroposophy Worldwide. After the lunch break and discussion groups, Rolf Kerler ex10 plained our tight financial situation. The statement of accounts for 1998 closed with a deficit of CHF 80,177.98. The members then voted to approve the Annual Report and Financial Report. Virginia Sease spoke at the ceremony for the dead, naming Rudolf Stamm, Julius Knierim and Ingrid Asschenfeldt in particular. Germany and Norway Wolfgang Rimann and Margrethe Solstad spoke for the Societies in Germany and Norway. Rimann mentioned ongoing changes in the organization of the Society in Germany, such as reducing the size of the responsible committees, bringing younger people into responsible positions, individual responsibility for specific tasks, creating transparency, etc.

In Norway, the entire Council resigned. Four new people came together to resume the work. The transition was humanly clean, said Solstad. The new Council would like to be awake to tasks posed by the world. They therefore plan to carry the work of the School of Spiritual Science out into it. Goetheanum: Drama and Eurythmy Carina Schmid, who will be the new director of the Eurythmy Ensemble, spoke of some of her intentions. Especially important to her is that the Goetheanum can be a place of meeting for the diverse eurythmic streams around the world. The new Goetheanum ensemble will begin work in November. Six eurythmists from Dornach and six from the world will work together for three years to start with. Thomas Didden replaced Paul Klarskov in speaking about the dramatic work. At present they are mainly occupied with Faust. Afterwards, they plan to create a new production of Rudolf Steiners fourth Mystery Drama. Didden called for support for the stage group both inner and perhaps financial so that this kind of effort will still be possible in our time. U.R., S.J.

ANTHROPOSOPHICAL WORK Steadily Growing Interest



There are branches of the Anthroposophical Society in New Delhi and Mumbai, but members of the Society also live in other parts of India. The three main activities are Waldorf education, curative education, and biodynamic farming. Sloka Waldorf School in Hyderabad now has 70 children in the kindergarten. Class one is growing well. In Chennai (Madras), Padmavathi directs The Happy School, which has thirteen children aged six to nineteen, who have mental handicaps or learning difficulties. Nanhi Dunya, in Dehra Dun and Chethana in Shimoga have been in operation for many years and are doing well. In Mumbai there is a group of parents who are planning to begin a Waldorf kindergarten in June. Weekly teacher training courses are run by Tine Bruinsma in Hyderabad and Aban Bana in Mumbai. In May 1999, there will be a residential Waldorf Teacher Training Course in Khandala (between Mumbai and Pune), organized by Aban Bana, where she and Alok Ulfat will teach with faculty from abroad. The Friends of Camphill India have established a curative education community in Bangalore which held its opening ceremony in March 1999. Anantha and Francis Aradhya and Ursula Chowdhury will work with adult special persons who will live in the beautiful, newly constructed center. Sadhand Village, near Pune, has twelve residential special persons. There, Mr. Deshpande and Medha Tengshe are also involved with rural development in nearby villages. The school for mentally handicapped children in Dharwad is now led by Geeta Pastey after the death of her father-inlaw, K. B. Pastey, who was its founder. Interest in biodynamic agriculture is growing, thanks to Peter Proctors courses for farmers and horticulturists. During the Easter holidays, Mr. Pande of Nepal and Aban Bana led an Idriart tour of North India and Pakistan (Lahore). At Christmas 1999/ 2000 there will be a Rspe Course in Udwada (north of Mumbai) for two weeks, led by Aban Bana and friends. Aban Bana, India
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School of Spiritual Science




E U R Y T H M Y, S P E E C H , D R A M A



We Are So Different
First International Performing Arts Conference, April 1999 The Section for the Arts of Eurythmy, Speech, Drama and Music held its first ever all-professions international conference in April 1999. What is section work actually? How is it different from the work that any artist would do? How does our work stand in relation to anthroposophy or to the General Anthroposophical Section? These were some of the questions raised at the conference. People also asked: Why is it that our art is often so dry and boring in comparison with the stage work of other artists? How do we bring life and joy back into what we do? Most of the conference discussion groups experienced a process over the three discussion days which was painful, but fruitful. It was extraordinary to experience how we needed the unique contributions of people from several continents and fields of work to achieve what we did achieve. We live scattered around the world and we cultivate our own individual, very different tasks. If we are fortunate, we also have colleagues and friends there with whom we can speak and work. But something new happens when we come together with people with whom we would never normally work, as we did at this conference. An objective space is created, something larger than our usual personal place in life. This is the section itself, a perceptible entity. So it is an opportunity to asses our current position as a section. I saw a great deal of pain. Pain of not being heard, of finding no space within the section to explore ones own deep impulses. Pain of being shut out, pain of not being recognized. I saw doubts. Doubts about the adequacy of what one is doing. I saw old forms which no longer suffice to carry our work yet we still need them, apparently, because the new ones are only just barely beginning to emerge. I saw life the section is not a stagnant institution. It is developing, it is moving towards something. I saw colleagues. Many colleagues who have not abandoned the hard and lonely task, who are still interested, who still care. I kept hearing people speak lovingly about the fact of how different we are. It turned out to be fortunate to have the chance to listen to nine colleagues who all gave short talks. They were so very different! Two of them speaking on the same theme had in
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fact opposite approaches. And the responses of the others who listened were so different, as well! For some, a particular lecture was deadly boring. For others, the same lecture was one of the highlights of the meeting. When we watched eurythmy performances by different groups, some thought that group A was intolerable, while group B was really inspiring. Others said just the opposite: group A had the most offer, while group B was intolerable. Some thought that the discussion groups were a waste of time. For others, the discussion group was the most important single element of the meeting. For some it is obvious that we have not even barely begun to address the esoteric needs of people working in our section. Others believe that those needs are already being addressed through holding class lessons. Then there are those who think that we are all automatically artists,

once we have studied eurythmy, speech, drama or music. For others it seems clear that we are only artists in the same sense that every human being is an artist at heart, and that true or outstanding artists are actually much more rare. As a final example, there are those who wonder whether we need to find some way of running the section in collaboration, instead of having a solitary leader. Others will tell you that we already have groups collaborating on behalf of the section. We did not succeed in bridging all these contrasting viewpoints. But some of us feel gratitude to all who took the trouble to come and meet. This has brought our section a step forward, in a way that would never have been possible if we had all stayed in our places of work. In conclusion I would like to remind you that these conference impressions of mine are just one view out of 439. Ask anyone else, and you will hear something quite different! C.B.

Educational Value of Color

Italian and Swiss Puppetteers met March 4 to 7, 1999 Sunday morning, Rudolf Steiner House, Dornach: Stage set designs for Hansel and Gretel, here and there paper models. While nearly thirty puppeteers, most of them from Italy, arrange the chairs for the closing plenum, the organizor, Carman Acconcia, tells me a little about puppetry in Italy. For many years, Carmen Acconcia has been involved in promoting puppet shows in Italy, which she first met in Vienna with Bronja Zahlingen. Acconcia is especially interested in the artistic side of this work, in addition to its pedagogical aspect. For her, puppetry is pure art, where painting, speech formation, lighting and even eurythmy meet. She herself has been part of the Felicia puppet company for seven years (in Dornach), and she also works in Italy. Two or three times a year, puppetteers from various Italian cities meet to work on questions of art. After many years, their needs changed: It is very nice, we practice little things. But how would this look in a larger context? that is, with technical assistance and professional lighting. Puppetry has met with great interest in Italy, especially during the last two or three years. Performances are well attended. This is very important to them, so they deliberately approach the public with small productions. People are attentive, they ask many questions: What is it that is special about what you are doing? Why do you do it that way and not differently? Not only parents and children accept their work, but even the authorities. In Ficenca, for example, they are teaching accredited courses at a training college. Asked to comment, course participants express especially their gratitude to their instructors: Carmen and Guiseppe Acconcia, Heiko Dienemann, Matthias Ganz, Monika Lthi, and Thomas Sutter. They have been working with the five Greek basic gestures, with individual stage sets, and especially with lighting. Lively pictures call for technical as well as artistic solutions. As color is a powerful educational force, the responsibility is great. One participant felt that lighting is just as important as the puppets are. Two things in particular were mentioned: the mutual exercises made Rudolf Steiners indications concrete, and: the individual elements became an actual whole. S.J. 11

Finding Hidden Treasures
Goetheanum Art Collection
The Art Sections archives at the Goetheanum are organized into the following collections: models, painting and graphic, art work from artists estates, and the beginnings of an architecture documentation and furniture collection. These valuable collections would not exist if Waldemar Kumm, a Goetheanum co-worker, had not conscientiously collected the material for decades. Today the collections need to be sorted and documented, and some of the objects need to be restored, so that they will be available for viewing. One could wish for closer collaboration with the Goetheanum document archive, photo archive, costume collection, and with the Archives of the Caretakers of Rudolf Steiners Estate. It would make sense to have an archive and museum building, where all of this could be brought together. Is there any chance of this happening soon? Model Archive The Model Archive, looked after by Valentin Niemann, contains a comprehensive collection of models for the first Goetheanum and other works. To mention are the original models for the Goetheanum building, on a scale of 1:20, the original plasticene model of the Representative of Humanity, models of parts of it, models of neighboring buildings by Rudolf Steiner and Edith Maryon, studies of the eurythmy figures, models of the second Goetheanum, as well as various sculptures and furniture models. So far there is no backup cast for the model of the first Goetheanums inside domes and pillars (made of wood, wax, and plasticene), because it needs to be restored first. One special item is John Wilkes 1:1 cast of the plasticene Lucifer and Ahriman model. It is made up of separate pieces, strengthened by steel and square pipes a building block model on wheels. It is suitable for exhibition and was shown in Solothurn, Switzerland in 1994. building. So far only study casts have been available to those wishing to carry out specific research projects. Painting and Graphic Archive The Painting and Graphic Archive, looked after by Dino Wendtland, began with the collection of Rudolf Steiners original sketches and watercolors, which was organized in the 1970s. Added since have been his preliminary sketches for the painted domes of the first Goetheanum (up to a scale of 1:1), studies for the glass windows, graphics, watercolors, stage set designs and poster paintings. There are also works by Hermann Linde, Margarita Woloschina, Erich Zimmer, Walter Roggenkamp, Henni Geck, Arhild Rosenkrantz, Hilde Raske, Louise van Blommestein, and others. An inventory of the collection has been in progress since 1998. So far 255 of the 1300 objects have been photographed. The next step will be to store them properly, framing them whenever possible. They will then be ready for showing to a wider public. Some objects are still of unknown origin. Without artist, date or purpose, they are worthless. This calls for detective work. Paintings from students of the Friedwart School are still being sought, as well as the estates of artists who worked with Rudolf Steiners indications or made paintings of his sketches. The archives are also seeking sketches of early Faust and Mystery Drama productions, especially the ones that were staged in Munich and in the first Goetheanum. M.S.
Tips are welcome if you know of artworks that were made in connection with the first Goetheanum or in direct contact with Rudolf Steiner. Contact: Art Section, Model Archive, Valentin Niemann, Oberer Zielweg 34, CH4143 Dornach, Switzerland, Tel. +41/61/706 42 86. Goetheanum Painting and Graphics Collection, Dino Wendtland, Box, CH4143 Dornach, Switzerland, Tel. +41/61/706 42 65, Fax 706 42 66. Anthroposophy Worldwide 4/1999

A good archive requires five specimens of each object: the restored original (wax or plasticene, usually on a wooden base); a cast for the archive (porcelain), which should be stored separately, but usually isnt at the Goetheanum because of the lack of space; a cast for regular study purposes; a display cast; and casts for sale. The collection was not accessible until the 1990s. An initial inventory was made during the workcamps from 1993 to 1997. It emerged that many of these treasures were in desolate condition. They badly need to be restored, but funds are lacking. Most of the collection is made of plasticine and wax, which are very sensitive to dust. The layer of dust works like blotting paper on the oily surface. The oil is drawn out, and the material becomes brittle. Many objects have no accompanying explanation, so that thorough documentation will not be possible. To obtain more exact information on the building models (such as architect, year, function, and perhaps interior decoration) a questionnaire was sent to all the nearby homes in 1996. This filled a few of the information gaps. The model archive provides important and excellent study material for sculptors and architects who want to proceed with Rudolf Steiners building impulse. They can grapple directly with the impulse, and develop a feeling for the organic style of
Photos: Model Archive (photo 1 and 2), Painting and Graphics Archive (photo 3, and pg 1)