Nr.

3 April 1999

Turning to the Spirit out of Freedom Truus Geraets: A Third World Congress at the Goetheanum?
page 6

The Essence of a Landscape

page 9

Waldorf A Trademark?
page 2

The lighting up of free human individuality is accompanied by a darkening of cosmic and earthly reality. Individuality unconsciously pushes everything away which hampers it on the way to freedom. In the soul, this is felt as loneliness, isolation and a sense of homelessness. From a spiritual perspective, humanity is developing in a cosmic corner of the universe, but there is one cosmic being, Michael, who concerns himself with humanitys development towards freedom. Both Michael and humanity, therefore, are faced with two fundamental questions: 1. How can humanity reconnect with its cosmic origin, without relinquishing freedom? Freedom would be lost if humanity wanted to go back to past stages of development, whether it be in relation to culture or nature. Such avoidance of the task of freedom would be accompanied by a clouding of consciousness, then numbness. 2. How is a future possible, without wanting to endow death (which is in the intellect and in technology, and which alone can make humanity free) with freedom? A culture of dead freedom is already at work in and around us. Michael is the being who wants freedom and who does not influence us. He wants to reconnect humanity with its origin through a form of knowledge which does not include old elements of culture or nature.
Michael is reachable through thinking. The push of will which brings us into direct connection with him, consists in aligning thinking not with the world, but with humanity itself. To follow this direction of understanding is to gain insight into the meaning of development. Development is connected to abstract thinking as the liberator of the human being; it is connected to a future in which humanity can turn to the spirit out of freedom. Gottfried Stockmar, Germany
Translated from the German

Signs of the Times Anthroposophy around the World Portrait Anthroposophical Society School of Spiritual Science with Forum Michaelmas Conference 2000 Feature

2 3 6 8 10 12

Signs of the Times

Waldorf A Trademark?
The increasing use of Waldorf-inspired methods in public schools since 1991 has sparked debate within the Anthroposophical Society in America. North America has over 125 independent Waldorf schools and 12 publically supported Waldorfinspired schools. Training courses have introduced hundreds of public school teachers to Waldorf methods and ideas. Children who would not otherwise be able to afford private school tuition (even if there were a Waldorf school nearby) are responding well to Waldorf-inspired innovations. So why should they not be allowed to benefit from whatever help they can get? One concern is that state-supported, Waldorf-inspired schools have drawn vicious attacks on Waldorf education, anthroposophy and Rudolf Steiner in the local and national press. The attacks rely on lies and misrepresentations, but they are based on the premise that state-supported schools should not be influenced by religions or sects. The attacks may have repercussions for all other anthroposophic institutions in America. Also, independent Waldorf schools could be greatly reduced in number or even eliminated altogether, and replaced by very much more affordable, state-supported schools. This has already happened for a few individual children. Furthermore, information disseminated by some anthroposophic institutions with teacher-training programs blurs the distinction between independent Waldorf schools and Waldorf-inspired public schools. Another concern is that a new concept of a second generation Waldorf education, unhampered by any spiritual bias, has been praised in the press. Finally, Waldorf-inspired public schools are being actively promoted on a national basis. The Anthroposophical Society is now living with tensions over whether to honor requests for help from public schools, says Joan Almon, who is Editor of News for Members and also active in education. A central question in this matter is whether involvement with the public schools weakens or even endangers anthroposophys commitment to freedom in education. She encourages debate in future issues of News for Members. Defining Waldorf Education The Association of Waldorf Schools of North America (AWSNA) registered the name Waldorf as a trademark in 1993, to prevent misuse. In 1995 the AWSNAs public school task force reached the conclusion that it is not possible to have a true Waldorf school in the public sector. In 1996 AWSNA delegates adopted the following position statement: 2 The AWSNA is an association of independent schools working out of the pedagogical indications of Rudolf Steiner. Waldorf education is devoted to contributing to spiritual, social, and economic renewal. It should be understood by any school or institution seeking affiliation with AWSNA that Waldorf education is based on anthroposophy, the philosophy initiated by Rudolf Steiner. Waldorf is a trademark name in the United States and is reserved for independent schools which meet the membership standards established by AWSNA. Only schools which have been accepted as sponsored or full members of AWSNA may represent themselves as Waldorf schools or use the words Waldorf or Rudolf Steiner in their names or subtitles. It is our belief that Waldorf methods can be applied in many different classroom settings. However, Waldorf education is only possible if its practitioners and administrators are free to work out of clear recognition of and commitment to the development of the spiritual nature of the human being. AWSNA supports and encourages the work of any school or institution whose teachers wish to work with the philosophy, insights, and methods of Waldorf pedagogy. However, due to limited resources, AWSNA cannot assist in the design, quality, evaluation or outcomes of non-member schools. Guidelines for affiliation with AWSNA are available from the Association. This earnest effort by the Association was not received without controversy, however: By what right does the AWSNA presume to pass judgement on the use of the name Waldorf by a serious group of anthroposophists who wish to start an independent school? Doesnt AWSNA respect the need for freedom in the cultural life? Thus teachers are currently wrestling for the identity of Waldorf education, while its methods seem to want to forge a way to the children. C.B.
Source: News for Members January 1999

Editorial
Not long after we published Jrgen Vaters report of the Swedish allergy study (Anthroposophy Worldwide Nr. 1/99), questions from readers began to arrive. This reminded us of how important it is to give a contact address whenever possible. Some wanted to know more about the study, from Australia and Norway came requests for permission to reprint, a medical student in Berlin wanted to deal with the allergy/inoculation question in her thesis. From France came the hope that the study would help to counter governmentenforced mandatory inoculations. Gudula Gombert pointed out that Rudolf Steiners The Souls Probation had already been performed in full in French in 1985. Also, for more than 20 years, several scenes have been performed every summer, as part of public conferences in Laboissire-enThelle. The next one will be July 14, 1999 (Tel.+33/344/08 62 05). Sebastian Jngel

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: wochenschrift@goetheanum.ch Copyright 1999 General Anthroposophical Society, Dornach, Switzerland Printing by J.W. Arrowsmith Ltd. Bristol

Anthroposophy Worldwide 3/1999

Anthroposophy around the World

Czech Republic
Person to Person Transformation
Ars Alchymia Summer Festival in Prague Two major anthroposophic summer festivals will take place this Goethe year. In the previous issue of Anthroposophy Worldwide we looked at the Goetheanum Faust Festival. Now we would like to introduce the Prague Festival Ars Alchymia, which will be held from July 11 to August 8, 1999. The idea for a festival, say Ghiga Smiechovska and Bettina Mieg, arose out of their three years work with students of Waldorf education and speech formation on Friedrich Schillers Wallenstein. Right from the beginning, it was clear that the festival should be held in Eastern Europe. They decided on Prague. The emphasis will be on the meeting between East and West. But why Wallenstein? In Wallenstein, Schiller deals with the theme of human conscience and freedom, against the background of the Thirty Years War. The characters in Wallenstein are not merely victims of their circumstances. They ask themselves, do I want to and can I consciously influence my destiny through my own choices? The audience is not handed a predigested opinion of fidelity, honor and other virtues; it is called upon to form its own judgement. There are no heroes; the good must arise within the souls of the audience. This production hopes that the element of freedom will be clear to see. First directed by Bodo Bhling, it is now under the direction of Oswald Fuchs and Barbara Schall-Carma. Another important motivation is Schillers language, in the classical iambic of tragedy, which runs in long phrases of high drama or fear. This production seeks to express the therapeutic aspect of language. An exception is the camp scene, which is written in traditional doggerel, sounding similar to the language of today. The festival will try to illuminate current events. It is important that our consciences be strengthened with respect to todays events in all areas of life. Our awareness should grow; eventually everyone should become ready to take on responsibility. When we feel responsible, we look at events without passing them by, without merely expressing criticism or antipathy. We become active at the decisive moment. Thus the initiators hope that a process of transformation, an alchemic process, will be sparked by the Wallenstein story and accompanying conversations. They also have another hope: that the anthroposophists from Prague and Bohemia will feel encouraged and motivated to continue their anthroposophic work in various fields. M.S.
Contact and tickets: EFI. Europische Festspielinitiative, Mhlbach 5, D-83377 Vachendorf, Tel. +49/8641 /69 82 81, Fax 69 81 11.

Russia
Movements Bring People into Movement
The Approach of Irkutsk Eurythmy Theater To move something be moved move oneself move people: Various facets of the word have been taken up by Joachim Heinz, a German eurythmist now working in Irkutsk. He helps loosen the consolidated, guide the erring, dissolve the dying, and rejuvinate the obsolete. He works with eurythmy, psychology and philosophy. For two years now he has led an intensive study of Rudolf Steiners Philosophy of Freedom. Directly associated with this are his eurythmy courses, which are rare in their intensity, depth and freshness. Currently, with much creativity, engagement and community feeling, Joachim Heinz is introducing us to the relationships of tensions that live within each and every consonant. For the past year and a half he has been developing a eurythmy group of
Anthroposophy Worldwide 3/1999

non-professionals aged 10 to 50. His first project was the Russian fairy tale Ivan, the Son of the Czar. The groups performance on various stages in and around Irkutsk, after six months of work, surpassed all expectations. A fully heterogeneous group of people from the most varied backgrounds and careers (kindergarten teacher, translator, dress maker, economics student, doctor, mathematician, farmer) carried off a finished performance that was a unified whole. Several particularly talented members of the group, which now numbers 25 people, have acquired remarkable ability within this short time. For many, the work is a source of joy, enthusiasm and initiative strength. One is amazed by the changes in people: fears are reduced, wasted forces

activated, hangups fall away like withered husks, individual and social capacities emerge. The joy in meaningful movement also shifts the way we handle people and problems. An extraordinary initiating effect emanates from it, reaching beyond the eurythmy sessions themselves. Most of the contributors are parents and teachers of the institutions of education and curative education in Irkutsk. The new production, Who Are You?, a fairy tale from our own time, requires 60 costumes. The proceeds from the performances cover only the barest expenses. Joachim Heinz works entirely without a salary, which is not possible on a long-term basis, even in Russia. The members of the group contribute something if they can. If the initiative is to have a future, it urgently requires financial assistance. Brigitte Mller, Russia
Information: Joachim Heinz, Krasnich Madjar 10526, 664047 Irkutsk, Russia. Tel. +7/3952/ 27 07 36, Fax 33 33 46.

Photo: Private

Argentina
As Anthroposophical Institutions Grow, a Curative Education Training is Planned
For some time now work has been going on to develop a training for curative education in Argentina. This is a mutual effort of the two curative education day schools Fundacin Tobias and Associacin Ita Wegman, with the San Rafael Clinic and the Waldorf schools San Miguel and Perito Moreno. Here is a brief overview of the current concerns within these institutions, to show how this step has emerged out of their current tasks. As more children arrive and the earlier children grow up, new buildings are needed. Three examples: First, about 60 kilometers from Buenos Aires, there is a venerable estate used by the Fundacion La Choza (see photo). The property includes 120 hectares of biodynamically farmed land, donated by the Christian Community. A home for young ex-drug addicts is here. A kindergarten is available for the families that live here and a few of the poor children from the neighborhood. They plan to build a common kitchen and bakery. Second, the Fundacin Ita Wegman is also planning a bakery, as well as the enlargement of their workshop for small-scale woodwork and rattan weaving. People with handicaps can find work there. Third, the Perito Moreno Waldorf school was started 11 years ago and is now recognized by the state. Two state supervisors with a positive attitude towards Waldorf education visit it. Now they hope to receive state funding, although this raises the question of whether the independence of the school will be threatened. The following institutions support the curative education project: ACACIA (Switzerland), Friends of Rudolf Steiners Education (Germany) Curative Education Seminar (Switzerland), Curative Education Association (the Netherlands), International Kindergarten Association (Germany), Sonnenhof (Switzerland) and Michaela Glckler for the Medical Section of the School of Spiritual Science. S.J.
ACACIA, Eisengasse 5, CH4051 Basel, Tel. +41/61/263 35 00, Fax 262 15 12, E-mail: acacia@datacomm.ch.

Israel
We Are All People Waldorf Schools in Israel
Education in Jerusalem is influenced strongly by the many Jewish orthodox schools, which emphasize religious studies. They teach neither mathematics, nor natural science, nor modern foreign languages. Such schools provide the basis of the political orientation of a growing portion of orthodox Israeli youth. Eyal Bloch, a class teacher at Jerusalems Waldorf school, tries to counter such orthodox tendencies by arranging for his children to come together with a Palestinian third grade each week. (His class has studied Arabic since first grade.) The weekly excursion to a nature preserve, where they play, eat, work the ground, or pick and press olives, helps to reduce prejudice and increase tolerance. Nine year-old Hanna, a Palestinian from the refugee camp Aida, after listing all the differences that she has found between her classmates and the Israeli children, says: We are all people: everyone has a heart. A second Waldorf school, in Harduf, is the only one in Israel with an upper school. Its greatest challenge right now is to integrate the 4 upper and lower schools and to reconcile Waldorf education and national exam preparation. Another major question is their relationship to Jewish traditions, a concern of many parents. The third Israeli Waldorf school is in Tivon. This school has the support of the local mayor, who has offered to build a new building for them, as the current one is to be sold. However, this will depend largely on whether this mayor remains in office. Nana Gbel of Friends of Rudolf Steiners Art of Education: Here, quite a different, Mediterranean, open climate holds sway, which is not comparable to the tensions on the streets of Jerusalem. Silke Heuser, Germany

France
Personal Development and Holiday Accommodations
Centre Suisse To Be Expanded The Centre Suisse, near Perpignan, France, was founded more than two years ago. It consists of accommodations with room and board, holiday apartments, conference rooms for up to 60 people and all-round education for young people especially. It also addresses the needs of morally endangered youth, 12 to 17 years of age, helping them with personal development and practical skills. In this short time, the demand has been so great, that Centre Suisse was forced to move to a larger property in March 1999. A work camp is planned for April 524 to help renovate the place. Professionals are still being sought (carpenters, painters, masons, electricians, etc.) who can help in exchange for room and board. M.S.
Photo: Nana Gbel

Address: Centre Suisse, Mas de LAlzine, F-66720 Tautavel; Secretariat Centre Suisse, Bahnhofstrasse 15, CH8259 Etzwilen, Tel./Fax +41/52/ 741 42 13. Anthroposophy Worldwide 3/1999

Photo: Jules Ackermann

Thailand
Pioneering Waldorf Education in Thailand
Thai children are generally under strong pressure to excel and compete academically. They are supposed to start with reading, writing and arithmatic from the tender age of two or three. Although attempts to spread the idea of Waldorf education in Thailand were made a decade ago, there wasnt a really knowledgable person to carry that impulse. Despite the interest of parents and educators, there was a sense of unreality and incongruity about it. As for anthroposophy it remained incomprehensible jargon. It was not until Dr. Porn Panosot and his family moved back to Thailand in 1994, bringing with them the hope of starting a Waldorf school in their motherland, that the impulse took root. They had just spent three years getting anthroposophical and teacher training in Spring Valley, New York. mission is also planning ahead, working to obtain financial resources and proper premises. The Tan Sok Hua Foundation, to collect funds for the school, has recently been established in the name of a beloved Chinese teacher who died suddenly last year.

Open to All Determined to bring Waldorf education to people of all social classes, Dr. Panosot started the Foundation for Life program one year later, in which formed an alliance of grass roots alterchildren from a shelter for the abused native education organizations. The learn and play with students from Network for Freedom in Peoples Panyotai. The school parents embrace Education, representing 20 indepenthis policy, since both groups of chil- dent education groups, is chaired by Dr. Panosot. It spearheaded the includren benefit from each other. Meanwhile, in order to bring Wal- sion of independent education in Thaidorf education to more needy chil- lands new National Education Bill. Recently, Dr. Panosot also started dren, Dr. Panosot started the Reaching out for Broken Heart program a teacher training program in which on Saturdays with his own funds, a visiting teachers join him in giving lecprogram for orphans at tures. It is well-attended. Parallel to all this, Janpen Panosot Ban Rajvithi Children's Home. This grew from has been working tirelessly to promote 20 children in the better understanding of Waldorf educabeginning to more than tion. Apart from editing Toward Cre50 in its third year. It is ativity and Humanity, a booklet of lecgradually gaining more tures given by Joan Almon in Bangkok co-operation from the in 1995 and 1996, she has already transauthorities. It has also lated it and four other books on Waldrawn some financial dorf education into Thai. Parents and support from the or- educators welcome these books, and phanage and the public. they have been used at a university. In 1998, Dr. More and more people are becoming Panosot was awarded a interested in Waldorf education Social Entrepreneur through the availability of her translaFellowship by Ashoka, tions. Realizing the importance of an international nonReaching out for Broken Heart Program governmental organi- anthroposophy, Janpen also brought zation. This will bring her enthusiasm to setting up the Shortly after returning, they began a Panyotai and Waldorf education in Anthroposophical Initiative Group in weekend artistic program for children Thailand to another domain of indi- Thailand, which organized the 3rd and adults, which was very much viduals who are actively working for Asia-Pacific Conference in November appreciated. Dr. Panosot founded far-reaching social change. 1998. This initiative, though still at a Thailands first Waldorf school in 1996, germinal stage, hopes to become the calling it Panyotai, which means Collaborating for Freedom backbone of anthroposophic work in The Rise of Wisdom. Beginning with In the light of Thailands new con- Thailand in the future. From a report by Janpen Panosot his four children and a few others, it stitution, which allows for more freegrew to 17 children in the second year. dom, Dr. Panosot and others have A proper first grade started in 1998, with 16 children in addition to 10 in Other Bangkok Initiatives the kindergarten. Within a short period Other groups interested in Waldorf education are trying to integrate some of the school has gained wide public its methods into their work. Ban Rak Kindergarten is a long-time proponent recognition, and has made considerable of Waldorf education. Abhisiree Charanjavanaphet visited Waldorf kinderimpact on education in Thailand. gartens in Europe and Japan and was very impressed. She has done everything Panyotai currently has 6 teachers. in her power to bring some Waldorf elements into her kindergarten, which has some of them are volunteers, but they about 130 children aged 1 1/2 to 6 years old. can become full-time teachers when Other public and private schools are also trying to integrate Waldorf methneeded. Teachers of music and English ods that they have learned from workshops, lectures, and/or books, such as Wat are urgently being sought. Parents are Siripong Thammanimit Child Care Center and Meenaprasat Elementary School. involving themselves increasingly in In the near future, the Peoples Integrity Development Foundation plans to start the school organism. At the moment a school and teacher training center in Bangkok, after years of planning and visthere is a commission of six parents iting various types of schools locally and abroad, including Waldorf schools in and one teacher to manage the school, New Zealand and Australia, which influenced them strongly. while the pedagogical work is the responsibility of the faculty. The comAnthroposophy Worldwide 3/1999

Photo: Private

Photos: Horst Hellmann

Portrait
A Third-World Congress at the Goetheanum?
An Interview with Truus Geraets
As Truus Geraets was speaking in her warm-hearted way about her work and the many initiatives in South Africa, I had to ask myself: why are we such a group of Pale Faces at most Waldorf schools and anthroposophic conferences? How can we develop a worldwide, allhumanity-encompassing Michaelic culture? In Central Europe, we deplore the current stagnation in the spread of anthroposophy and anthroposophic institutions. Is it possible that we are missing the developments in the worlds new focal points, where expansion is now rapid? Without our warm interest, without our support financial and human the pioneers there will hardly be able to succeed. So we need such very active individuals, messengers such as Truus Geraets, who encompass whole continents and who are able to open up entirely new dimensions of the anthroposophic work through their honest effort. Truus Geraets speaks so concretely about the countless South African initiatives of recent years that one has to stop Mrs Geraets, you have just returned from another long period of work in South Africa. How did you come to work there originally? As a eurythmist and eurythmy therapist I first worked for ten years in the U.S., primarily with black people. The social impulse was important to me. I taught eurythmy in a prison, for example. In 1985 I went to South Africa and worked ten years with black people, first at a farm school in Pretoria, then in the townships and the country. We founded the Center for the Art of Living, and developed new impulses together with the local people. We definitely did not want to be missionaries. And how did you do this? Much arose from human contact, especially from exchanging our various biographies. I am deeply convinced that we have so much to learn from black people, and if we are willing to listen to them, then they are willing to accept something from us. Today multicultural learning is very important. Most white people in western civilizations get carried away by their ideas, losing touch with the ground under their feet. I find that black people in South Africa have a greater unity of head, heart and limbs everything seems to flow more. I realize that generalizations about the 6 and digest it all. Yes, she and Ute Craemer, who has been doing remarkable pioneer work in the slums of So Paulo, are right: It is time to invest more time, energy and also money in the burning questions which the third millennium unavoidably places before us. That is why I would like to suggest that we support the initiative of the these two social artists: A congress for pioneers who are at work in the Third World and developing countries. Let us invite a few hundred such active people to a future-oriented congress. Why should it not be possible to find enough sponsors, who could cover the costs of their guests? A colorful congress of pioneers would surely be enriching for us all, and it might bring entirely new impulses and enthusiasm to us, the slightly lamed Pale Faces of the West. If you would like to help this initiative in any way, please notify me at Third World Pioneer Congress, Anthroposophy Worldwide (address on page 2). Lets see what happens Thomas Stckli, Switzerland tiatives and supports multicultural exchange. Such initiatives are needed everywhere. I always say: Just go to people of other cultures and learn from them! I think we often have too much theoretical knowledge. I am convinced that all young people from the West should do some work in the Third World at some point. This should become part of their total education. How else will they be able to understand todays burning problems and then work towards solutions as adults? There is surely no lack of opportunity to develop multicultural initiatives, once someone has found the openness and the will. Waldorf education has expanded greatly in South Africa in recent years. Could you give a short overview of the present state of affairs? Three schools and many kindergartens have grown out of our initiative of 1985. The Baobab Center has a two-year part-time training for kindergarten teachers. This takes place on one afternoon a week and in four intensive weeks a year. We are hoping to gain state recognition through collaborating with the Center for Creative Education in Kapstadt. Our friends there are very active. They were able to open a new training center with a kindergarten in the very poor township Philippi last NovemAnthroposophy Worldwide 3/1999

cultures of white and black people are problematic, but I would like to express it this way out of my long years of experience. Multicultural endeavor is important to me: being enriched through meeting the other, mutual work between different cultures and ethnic groups. What influence does South African culture have on the Waldorf school curriculum? The Baobab Teacher Training Center offers an ongoing course. The development of a multicultural curriculum is essential. We do this in collaboration with the Federation of Waldorf Schools in South Africa. There is still much to do. Of course we include African mythology, and the stories and songs of this rich culture. But I think it is very important that such work be done everywhere. We have become a multicultural society worldwide. If we do not understand this and learn to deal with it, we will have ethnic conflicts, hate, violence and war. What do you mean by everywhere? What would be a multicultural initiative outside of Africa? I am just on my way to the U.S. There I have founded a non-profit organization, the Center for the Art of Living in America. It assists Third World ini-

ber. Nelsen Mandela honored them with a visit. There is also the Novalis Institute in Kapstadt, which focuses on working with Waldorf education in public schools. The Inkanyezi Waldorf school in Alexandra has become quite well known. It has about 200 children. For the upper school, children have the possibility of transferring to the Max Stibbe school in Pretoria. This is very important. Max Stibbe has a boarding program. The Baobab Community College in Alexandra is planning to start a Microbusiness Program, where young people can learn economic skills. They will learn to make and market products. Possibilities include a copper jewelry or pizza business. This and the kindergarten training are only partially supported by the Mandela Children Fund. Are there any other anthroposophic initiatives in South Africa? South Africa already had five Waldorf schools before we began in 1985. In some of the schools the integration of children from different races is minimal, in others it is somewhat better, and in Max Stibbe it is excellent. Our collaboration with this last school is very good. About sixteen languages are spoken there. Eighty percent of the children are black. They have a special upper school plan with practical work experience and a boarding program. If anyone wants to do something financial: we badly need sponsors for ex-Alexandra students, who come from particularly difficult backgrounds. A monthly donation of 280 U.S. dollars pays for the place of one student in the upper school boarding program surely a good investment for the future!

I would also like to mention Weleda, which is very visible in South Africa. You can buy Weleda products everywhere. They are much more available there, for example, than in the U.S. We are very grateful that Weleda supports our work with donations. If someone would like to help, where is money most needed at this The surroundings of the Inkayezi Waldorf School and time? Baobab Center for Teacher Training in Alexandra. The The school in Soweto free space belongs to the school. The carpentry shop is badly needs help. Every there. donation is welcome. Sadly, it is often easier to get money for things than for people. years in the Third World have the The best way to help is to make a chance to come together. People all donation to the sponsors fund. That over the world are engaged in workgives sustained support and indirectly ing out of an anthroposophic impulse, finances the teachers. But it means for example in the refugee work with that the whole school is financed Palestinians, or in former Yugoslavia, through the very poorest students. It or also in the poor regions of the East. is not a matter of giving a kind of We need to develop the right ideas charity to a few poor people in based on our experiences. True South Africa. It is a problem of the research is urgently needed. Otherentire worldwide social and financial wise the world will continue to disinsystem. I am deeply convinced that tegrate. The chasm between rich and the anthroposophic threefolding poor is growing, and a social exploimpulse should bring effective insights sion will result if nothing is done to the problem. That is why I would everywhere, not just in the Third like to suggest that we hold a Third World. World congress at the Goetheanum. There is no missionizing to do, but we need to collaborate on these That would be very relevant and global social and human questions. A important. Do you already have con- Third World congress could be one crete ideas? contribution towards this. I have spoken about it in detail with Ute Craemer, and we are both pre- I am sure that you and Mrs. Craemer pared to make every effort to bring it are finding open ears for this initiative. about. We find it extremely important If these people are to travel to such a that all who have been working for congress, the help of patrons and foundations will be needed, but it certainly has a good chance of succeeding. It appeals to one directly. I would like to assure you of my own assistance. Let us see whether we can come a step further when we meet again at the teachers conference at the Goetheanum in 2000. You and Mrs. Craemer will undoubtedly keep us informed.
Thomas Stckli (a Waldorf teacher in Switzerland) spoke with Truus Geraets in January 1999 in Dornach. Another part of the interview appeared in German in Das Goetheanum, 1415/1999. Address: Center for the Art of Living, P.O. Box 2302, Rivonia 2128 South Africa, Tel. +27/11/ 706 85 45, Fax 706 85 44, 803 80 64. Financial help (please state purpose of donation): Friends of Rudolf Steiner Education, Commerzbank Stuttgart, BLZ 600 400 71, Account Nr. 7714827, Development Fund. The Friends of Rudolf Steiners Art of Education have already indicated their willingness to help organize a Third World congress.
Photos: private

Inkayezi Waldorf School. Puppet workshop on the right: Front left: bread dispensary for hungry children. The pets are pigeons (which cannot be stolen).
Anthroposophy Worldwide 3/1999

Anthroposophical Society
ANTHROPOSOPHISCHE GESELLSCHAFT Encouragement for Anthroposophy
Annual General Meeting of the Anthroposophical Society in Germany, March 1214 Last month about 450 people gathered in Kassel for the Annual General Meeting of the Anthroposophical Society in Germany. The theme was Encouragement for Anthroposophy. An opening lecture by Bodo von Plato, was followed by words of welcome from Anneka Lohn and Manfred Schmidt-Brabant. Next on the agenda was the retirement of Friedhelm Drmann as head of the central office. Since he will continue with the task of General Secretary for one or two more years, he remains as a guest in the Collegium. Drmann explained that the work of a committee tends to become inflexible with time; space is needed for new people and new impulses. Before he took the podium to review his 14 years of work, he was featured in a humorous cabaret. The next day there were discussion groups and plenum discussions, and the members of the new Collegium were re-affirmed. Contrary to earlier decisions due to time pressure and perhaps inattentiveness the whole Collegium was re-affirmed as a group, rather than individually. Unfortunately, little time was given to Charlotte Roders retirement from the Collegium. Such a mishap seemed excusable, considering all the changes that had been made in the Societys leadership. The last day included a lecture, a plenum discussion, discussion groups and a moderated podium discussion on the question What does cosmopolitan mean today? A podium discussion is difficult to do at anthroposophic meetings, because discussion demands contradictions and different views. Discussion was sparked sooner than expected, however, by the question of whether it is possible to learn from other cultures directly, or whether knowledge of the human ego is a prerequisite for cultural encounter. The tasteful artistic elements of the program reminded one of the presence of artists in the Collegium (who helped organize the meeting: Anneka Lohn, Florian Roder and Melaine MacDonald-Lampson). One would like to count Dieter Pommerening, the Treasurer, among the artists, because of his funny comments. Next year the Annual General Meeting will be held in Weimar. It is to be hoped that just as many interesting anthroposophists will participate as this year. Wolfgang Held, Switzerland
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ANTHROPOSOPHICAL SOCIETY On the Growth of Anthroposophy in Georgia

Since the 1970s, interest in anthroposophy has grown considerably in Georgia. Many people have met it during this time. This interest is the most important requirement for the life of anthroposophy. In the 1970s and 1980s, the only way to meet anthroposophy was through personal contact. There was no public access to anthroposophic literature, and no public events were held. If you trusted someone, and he asked certain questions, then you secretly gave each other books. These you would quickly copy by hand, perhaps within 24 hours. There were very few anthroposophists who had carried the impulse forward from its earliest days. In the 1980s things became freer. In 1987, for example, it was possible to hold lectures in private homes. Forty or fifty people might be called together overnight by word of mouth. Study groups were formed, both in Tiflis and elsewhere. Since 1987 it has been possible to hold all events in public, and to publish books. In the early 1990s anthroposophy began to be mentioned in the press from different points of view. Sometimes it was energetically rejected. During the first phase, anthropos8

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ophy tended to circulate among academics. The fields which were most strongly taken up were medicine, curative education, Waldorf education and pharmacology. Artists had felt anthroposophys influence much earlier. There was the enamel artist Ermine Magradse, for example, and the painter Irakli Parjiani (who died in 1991), whose work was exhibited at the Goetheanum four years ago. He was the first one to use Christian motifs in his examination paintings at the Soviet Academy, thereby getting into difficulties. In the 1980s, there were already several active architects (four of them spent five weeks helping to renovate the Goetheanums Great Hall). Extraordinary Patience Speaking about the conditions of living in Georgia, Ermine Magradse said, External life is no life! There is no electricity, no running water, no heating, and food is a problem. There are no end of difficulties. We are glad if we have light for a few hours a day. Then we rush to cook something. Or if the water starts flowing again, we rush to fill every container that we have even if it is 3:00 oclock in the morning, because the water may stop

by 4:00. The population endures these difficulties with extraordinary patience. The worst years were 1992 to 1994, because of the social unrest. Since 1994/1995 things have become safer. Since 1998 there are even functioning trains and busses. But the economic situation is bad. There is practically no industrial production, much too little agriculture, and the whole economy is penetrated by cliques and clans, who control business. The government is also corrupt. Nevertheless, one can see that things are gradually improving. Still, the population is skeptical. There is little trust that things are really getting better. The Anthroposophical Society in Georgia was founded in 1995. In 1996 they held their first solemn conference, and since then they have held a spring conference every year. The Annual General Meeting is held each fall. There are about 130 members. In addition, there are about 70 members who are still attached directly to the General Anthroposophical Society at the Goetheanum.
From an interview with Ermine Magradse and Hans Hasler (see Anthroposophy Worldwide Nr. 1/99). Edited by U. R. Anthroposophy Worldwide 3/1999

 I N D E P E N D E N T W O R K C O M M U N I T Y I N I T I AT I V E Creating a Community to Build New Forms

Inspired by the mutual work on the Great Hall of the Goetheanum from August 1996 to Easter 1998, a group of sculptors formed to look at possible future collaboration. Central to their discussions was the following question: How can a community of artists, artisans, architects and builders be fashioned that would take up Rudolf Steiners suggestions for an organic style of building, develop them, and put them into practise? They founded the Independent Work Community at Whitsun 1998. The Independent Work Community currently has artisans, sculptors, painters and architects. In order to encourage broad interest, they hold regular theme days, where they exchange experiences, look at various artistic impulses, and discuss specific building projects. The initiators of the Independent Work Community are convinced that new forms of collaboration are required to cope with the complex interconnections of comprehensive artistic building. The development of an organic style of building is only possible if it is done out of a viable, developing social organism. So the Work Community sees its tasks in creating new forms of collaboration on an economic, legal and spiritual level. It offers advice and accepts contracts on this basis. Artur Rost, Germany
The next meeting will be held on May 10, 1999, 9:00 am at the Goetheanum. Theme: Entrance Design in Homes and Functional Buildings. Further information: Tel. +49/761/409 83 90. Contact: Bert Jan Douma, Hrnliweg 16, D79379 Mllheim-Feldberg; Frank Grave, Stollenweg 1, D79299 Wittnau.

ANTHROPOSOPHICAL SOCIETY
Goetheanum West Giving Group is Founded As a practical experiment towards possibly threefolding the Anthroposophical Society in America, the Goetheanum West Giving Group (GWGG) has been created. It is an association which carries consciousness for gift-giving to the Anthroposophical Society and School of Spiritual Science in America. Membership in the GWGG is open on an annual basis to any person who makes a contribution of $ 1000 to the Anthroposophical Society in America, to any recognized group or branch of the Society, to the Goetheanum, or to future Goetheanums of West or East. Anthroposophical initiatives, such as Waldorf schools, can gain institutional membership for a contribution of $ 500 per year.

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Practical Threefolding Experiment in the U.S.A.

The GWGG views itself as a complement to the economic process and activities already taking place within the School of Spiritual Science and Anthroposophical Society, adding a health-bringing third element to these two already existing bodies. It is recognized by the Collegium of the School of Spiritual Science in America as a legitimate experiment in threefolding. The Council of the Anthroposophical Society in America recognizes it on a tentative basis until the end of the year 2000. The GWGG believes that this will be sufficient time for the experiment to demonstrate its significance and value.
Source: News for Members January 1999

School of Spiritual Science

N AT U R A L S C I E N C E S E C T I O N
The Essence of a Landscape
We all know this experience. We climb a hill, perhaps with the intention of enjoying the view of the surrounding landscape. At the top, the view is breathtaking, beautiful. We become silent. Words cease for quite a long time. There can be do doubt: something significant is happening. We are amazed touched by the mood, by the atmosphere, of the landscape. We had secretly wanted to be so touched. But how and where does this contact take place? The answer seems easy: Inside, in the soul! And yet: doesnt the landscape lie outside of me, spread before my eyes? Where then is the landscape really? It touches me in my soul and is nevertheless apparently outside of me, a sense perception. We begin again to listen within, and we notice that the inner experience and the externally-felt sense world definitely belong together. As Goethe says, it is a sense/supersensible event. There is no trace of a reason to divide myself from the world.
Anthroposophy Worldwide 3/1999

Let us look at this event yet again. We became speechless, found no words. The experience was ungraspable. Indeed, it seemed to cover the sense world with an airlike transparent veil. As unfathomable as the experience first is, it is nevertheless significant: it holds the breathtaking element within it, the element which gives senseimpressions meaning. But this is also characteristic of the world of ideas, for it is only through ideas that perception wins its specific reality. This is by no means abstract, it is something which can best be termed essential or real. In experiencing the atmosphere of a landscape, we enter into its being and essence. If we succeed in 9

Photos: Brit Stenshowt

reaching it via the senses, by gently paying attention to which elements of the sense impression join themselves to our own inner experience, then the landscape begins to speak: we find our speech again. We gain insight into relationships. We might see a meandering movement, where one place comes to the fore, and another holds back, alternately. The river which joins them is invisible from where we stand.

Landscape expresses itself in different ways. In the world of plants, it is the surroundings which emerge. Richly detailed leaf structures form in surroundings which are light-filled and open to the heavens. Soft, flat leaves, in contrast, unfold in an environment which is moist and shady. The world of animals shows us how different the experience of a landscape can be: a buzzard lets itself be carried

on the rising air above us, calling a farheard cry, and just below us a Blackcap presses chattering through its world of shrubs. Practicing in this way, we can make the step from mere experience to wide awake knowledge of the being of the landscape we can refer to our subjective experience, which becomes expressible and understandable. Landscape thus becomes a participant in a conversation, it becomes communication, sharing, becomes a social event. Landscape participates in community. Hans Christian Zehnter
Section Colleague

Note: The Natural Science Section at the Goetheanum plans a workshop week on this theme in collaboration with the Solrenning Foundation and the Mountain Museum in Lom, Norway, August 1421, 1999. Financial Assistance is needed to organize and carry out the project: Postcheck, Basel 40-5827-2, General Anthroposophical Society. Please state that it is for Workshop Week 1125. To enable people with low incomes to attend, a fund has been set up which still hopes for contributions: Norway Fund 20646 to the same account. In 2000, the Natural Science Section plans an international conference on The Culture of the European Landscape.

GENERAL ANTHROPOSOPHICAL SECTION Christ Experiences in our Time

How Do We Recognize Them? Much has been written about spiritual experiences in recent years, including the appearance of the Christ in the etheric realm. But it still is often difficult to speak about your own experiences people do not want to hear it. Last October and November, John van Schaik offered a course on Christ Experiences in the 20th Century sponsored by the General Anthroposophical Section in the Netherlands. John van Schaik introduced the subject by discussing the religious backgrounds and world views that will tend to color any supersensible experiences we may have. Van Schaik also described many kinds of mystic experiences from past epochs, and brought examples from literature. All this gave a context to the personal experiences that were shared. These experiences varied greatly. All spoke of a spiritual presence, sometimes appearing as a clear picture of Christ, and sometimes as something quite different, such as light, love, or encouragement. Sometimes a dark, demonic element can be part of the experience. By the end of the course, van Schaik had collected a list of signs which are characteristic of a Christ experience. The strongest is ones inner evidence. You feel sure that it happened, and the memory does not 10 fade. But you may be able to interpret it only much later. The most important thing about the course was that it provided an opportunity to speak about these experiences to people who wanted to listen. Not all questions were answered: How do we proceed from here? Many

people have had such experiences. Many want to live their lives differently because of it. Yet it is not always easy to find a way of doing so. Can we help each other with this? And can we inspire others? The chance to share these experiences was felt to be a gift. Every spiritual experience of this kind is a moment of light. To know this of each other gives us courage.
Summary of a report in Motief March 1999

SECTION

FOR THE

ARTS

OF

E U RY T H M Y, S P E E C H

AND

MUSIC

Foundation Stone Meditation in English

Early in 1998, a group of experienced eurythmists in England came together to begin research into presenting the Foundation Stone Meditation in English. The project began with no performances planned, only a shared commitment to working in depth with Rudolf Steiners forms, the elements of language, and, through these, with the richness of the meditation itself. The group, which consists of Sigune Brinch, Melissa Harwood, Kristin Ramsden, Coralee Schmandt, Glenys Waters and Maren Weissenborn, rehearse over weekends at regular intervals at Emerson College. They are supported by a speaker, Janis MacKaye, and director, Barbara Beedham. The first sharing of our work took place last October at the Performing Arts Conference in East Grinstead. Demonstrations and workshops led by members of the group allowed participants to experience elements of speech and eurythmy, and it is hoped that future performances will be accompanied by similar opportunities to deepen and enliven the experience of the meditation. Performances have been requested for several events, such as the Annual General Meeting of the Anthroposophical Society in Great Britain. The encouraging support and financial assistance that we have been so generously given by many friends enable us to develop this timely work further. Coralee Schmandt, Great Britain
Anthroposophy Worldwide 3/1999

FORUM: MICHAELMAS CONFERENCE 2000

Towards the Michaelmas Conference 2000

One suggestion made at the Goetheanum Initiative Meeting last November (see Anthroposophy Worldwide Nr. 3/98) was to include as many people in the Michaelmas Conference 2000 preparation as possible. Justus Wittich took this idea up in Anthroposophy Worldwide Nr. 1/99, when he invited members to make suggestions to their General Secretaries, in time for their next Goetheanum meeting in March 1999. Nick Thomas, General Secretary of the Anthroposophical Society in Great Britain, has already collected a few thoughts from the members and passed them on to Anthroposophy Worldwide. We also received a contribution from Gnter Rschert, of Germany. He raises the question of a blueprint for the future of the Anthroposophcial Society and School of Spiritual Science. The Inipur Initiative, finally, also considers itself to be a contribution towards preparing the Michaelmas Conference 2000. It is a discussion forum on the internet for all with visions, ideas and initiatives which could further our environment and society in the next 30 years.

Questions and Suggestions from Great Britain

How does Anthroposophia live in the world now? Still in the same way initiated at the start of the century? Many do not feel the need to join the Society. Is this merely obtuseness/misunderstanding, or a phenomenon indicating that Anthroposophia now lives more widely? Should we develop a 20 year plan for joining our work with other streams? What have they to offer us, and we them? What are the appropriate ways, from out of the Michael stream, that could strengthen the communitybuilding impulse in our groups, institutions and the wider world?

A Blueprint for the Future Anthroposophical Society

After the nine-day Michaelmas Conference in 1993, the participants went home, but the conference was not closed, as Manfred Schmidt-Brabant put it. The questions which had arisen from studying the seven life mysteries continued to live in us. We considered them in connection with a central problem: What is the nature and task of the Anthroposophical Society and the School of Spiritual Science, now and in the future? In what way must our accustomed ways of working be changed, perhaps even radically? During the conference, people repeatedly asked about the connection between our anthroposophic work and the events of our time, about contact with other spiritual movements, and, especially, about building up the School of Spiritual Science from the bottom up, that is, by starting from the threshold of intuitive thinking, and from there gradually (perhaps) reaching higher forms of knowledge. Does the Society have sufficient selfawareness for this? Are independent, non-institutionalized, personally represented anthroposophic ideas and initiatives encouraged, or suppressed? Is it possible for us to achieve true community through uniting our efforts without the influence of an institutionalized hierarchy? In view of such questions, it is not surprising that the Constitution question has gained such (for many) unexpected dynamic. No one should continue to believe today that the social and legal form of the Society and School of Spiritual Science is a marginal issue, much less an ahrimanic seduction. The Constitution question is a matter for the School of Spiritual Science. It falls within the responsibility of the General Anthroposophical
Anthroposophy Worldwide 3/1999

Section. It was impressive to see the emergence of the worldwide conviction shared by many, that we now need to develop a blueprint for our work, and how this conviction gained momentum just in time to become part of the preparations for the Michaelmas Conference 2000. A plan for the future of the Anthroposophical Society would translate the purpose, network of perceived goals, and resulting decisions into ideas (Rudolf Steiner, Story of My Life, Chapter 6). It would be visionary. It would consist of mutual inner experience. It would manifest itself in how we work together. The legal form will emerge as a consequence. This blueprint cannot be a prefabricated vision: it can only arise out of the collaboration of the members of the School of Spiritual Science. I think that the still hidden, but gradually emerging, concept of the Anthroposophical Society will become the theme of the Michaelmas Conference 2000. The Goetheanum Executive Councils suggestion, to place the task of the Anthroposophical Society between past and future at the center of the conference, can match this expectation, but under one condition: We need to look critically at ourselves, including even looking at our seemingly inalterable institutions and habits. The unfinished Michaelmas Conference of 1993, unfinished particularly with regard to institutional critical self-awareness, might succeed in continuing through intermediate stages to the conference of the year 2000 perhaps marking a decisive stage in the development of the anthroposophical movement. Gnter Rschert, Germany

Internet: Inipur Initiative

The Initiative Meeting also led to the idea of harnessing the modern medium of the internet for the preparation of the Michaelmas Conference 2000. Six people are currently carrying this initiative: Johannes Wirz, Thomas Stckli, Andreas Heertsch, Christine Ballivet, David Heaf and Joseph Morel. It is now possible to register for a mailing list under: http//sei.mens.ch/ Michaeli2000/Index.htm. Their idea is to share, discuss and firm-up our various visions of anthroposophic work. The initiators stress that the podium is open to all, independent of their relationship to the Anthroposophical Society. The Michaelmas Conference 2000, though important, is not the only topic to be discussed. The initiators would like the best possible collaboration with the members and leaders of the Anthroposophical Society. But they also feel free to develop initiatives outside of current structures and institutions. They speak of their connection to the Michaelic virtues of courage and freedom, and they regard the quest for totally new and unusual ways of thinking to be a need of our time. S.J./U.R. 11

Feature
Calculations Completed Renovation of the Great Hall
In March 1999, the Goetheanum Building Administration announced the final building accounts for the redesign of the Great Hall. Of the 25.7 million Swiss francs total, only .76 million francs still remain to be financed. Hans Hasler, Goetheanum Building Manager, responds to questions about the finances, and to criticism of the project. Why are you announcing the final building accounts only now, one year after the re-opening of the hall? You ask this because you are an editor. A building professional would have said: How did you manage to present the final building accounts so quickly? The final work was not done until November and December 1998. With gentle pressure we were able to get all of the firms to bill us by the beginning of February. Then we had to check the bills for possible reductions, warranties and bank guarantees, and go over the necessary installation descriptions and revision plans. All sums were finally collected by February 12. Many large projects do not complete this process until two years after the opening. And much has happened since Much is still to be done. A few minor matters are still in progress, such as the adjustment of the electric installations, and safety measures on the stage. The installation of the organ is still to come. Where is the organ? It is stored in the cellar of the Student Dormitory and in the shed next to the Sculpture Atelier. Storage brings the danger of damage. Can you say anything about the condition of the organ? Only the large, less sensitive parts are stored in the shed. The rest is in the cellar, which is continually dehumidified. The organ builder has checked it several times and is confident that everything is fine. How much is the re-installation of the organ expected to cost? About 110,000 francs. This sum has already been calculated into the final building accounts and set aside. The contract has been awarded, but there are also complications. Many think that the old organ does not fit the artistic impulse that is being cultivated at the Goetheanum. And it is still not entirely certain how the organ will sound when it is re-installed. Is the organ the final item of the hall project? Yes, but warrantee and maintenance work will soon follow. Also, minor additions will be necessary from time to time. On March 21, 1999, you wrote that not only did the project avoid using high interest foreign capital and the regular Goetheanum income, it also did not rely on members contributions. So were the main sponsors not members? Of course they were members. I wanted to show that the regular members contributions were used to run the Anthroposophical Society as usual, while an individual decision to support the project stood behind every hall donation. Will the money that was donated by the members to the hall project temporarily prevent them from being able to support the Goetheanums other tasks? It is indeed the case that many a donation for other tasks has failed to come in. But it is extremely difficult to say how high this missing sum was, since a decrease in donations has been observed throughout the anthroposophical community. This has to do with factors that are not all related to the Goetheanum or the Great Hall. What counts now is to describe our present tasks just as clearly and convincingly as we were apparently able to do with the hall. You estimate the value of work time donated to be 5 million francs. The Work Community had a key role in this. What was special about the Work Community? People from all over the world came together to actualize an artistic idea in this historically unique place. They were able to form a social and practical whole that is not normally seen on a building site. To condense anthroposophy right into the material of a construction site, or to transform matter through human activity in a way that makes spirit perceptible, was truly a special experience. How would you say that the forms and colors have affected Goetheanum events in the year since its re-opening? For me it is the same as for many others, who say that they can hardly picture what the hall used to be like. It is as if it has always been this way, and should have always been this way. Speaking and listening have changed. It seems to me that the hall in its current form responds more to spiritual speaking and listening, rejecting unspiritual activity more than it used to. Would you do anything differently if you could do it again? Not in the design. My task was organization and coordination. In these areas there is always much that one could do better. I hope that our learning in this project will benefit future building projects. What about the objection that old, long-obsolete forms were resurrected in the Hall, and other criticisms? Criticism diminished considerably already before the end of the project. But it would go beyond the scope of this interview. I am much too strongly influenced by psychological perspectives from my past in curative education. I experience many comments simultaneously as an expression of the person who is making them, of his karmic background, his relationship to anthroposophy, and much more. Such perceptions have no place in a public forum, however. When will you consider the project to be truly complete? When the stage itself is renewed in seven to ten years time. But we have time. First we would like to live with the new forms for awhile. Then we will approach the question of what a renewal of the stage would mean.
S. J. spoke with Hans Hasler in March 1999.

Donations towards the still unpaid sum of CHF 764,000. may be made in the following ways: Through the Anthroposophical Society in your country, marked Goetheanum Hall Project, or by a check made out to: General Anthroposophical Society, for Hall Project, sent to Hans Hasler, Goetheanum, Postfach, CH-4143 Dornach 1, Switzerland. From Switzerland: Freie Gemeinschaftsbank BCL, Dornach, PC 40-963-0, for Allgemeine Anthroposophische Gesellschaft, Kto 400290.3. Vermerk: Goetheanum Saal. From Germany: Anthroposophische Gesellschaft, Sonderkonto Saalausbau, Gemeinschaftsbank GLS Stuttgart, Kto 10 084 509, BLZ 600 609 00.

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