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Interview with Philip Thatcher

2011-11-28T08:04:00.004-05:00

Reflections from My Years as General Secretary

- Interview by Robert McKay

RM: How did you first meet Anthroposophy? Was it easy for you to find a relationship to Steiner’s work?

PT: I came first came into contact with anthroposophy when I married Marjorie, in 1965. I was then in my early years as a priest in the Anglican Church in the interior of British Columbia. For the next seven years my meetings with anthroposophy and anthroposophists were occasional and somewhat enigmatic--interesting people involved in something more than an odd philosophy. Yet nothing in those meetings augured a significant change in the direction of my life.

We moved from Prince George to North Vancouver in 1972. There was active work in the Anthroposophical Society already underway, the Christian Community had recently been established, and the Waldorf School had just opened its doors. Soon our children became Waldorf students. Waldorf education was clearly something I could whole-heartedly embrace, yet other aspects of anthroposophy presented me with a struggle. There was light here and there, such as the biography work. At the same time, reincarnation and karma, which I knew only from an eastern perspective, seemed to me incompatible with a world-affirming, earth-transforming understanding of the deed of Christ.

My second moon node became the needle's eye through which my resistance to Rudolf Steiner became an open door. Aspects of anthroposophy that had seem impossible suddenly became possible, as my time in the Anglican Church came to its own end. In 1977 I decided to leap into the dark and do the Foundation Year at Emerson College. At the end of that leap the Philosophy of Spiritual Activity and then the Parzival story were waiting for me.

Amid those many colleagues in anthroposophy who feel they came home upon their first meeting with Rudolf Steiner's work, I am one of those who had to travel a different path. So I well understand those who need to wrestle their way into a relationship with Rudolf Steiner.

RM: In your recent speech at the Goetheanum you mentioned that Anthroposophy has the potential to surprise us, and that the Council surprised you by asking you to become General Secretary. Can you take us back to those early days?

PT: I served on the Council of the Society in Canada from 1986 to 1993, and then was a co-editor of Aurore, with Herb Walsh and Robert Adams, from the fall of 1994 to the spring of 2002. During those years, someone would now and then wonder aloud whether I would ever consider taking on the task of General Secretary. However, nothing in me responded to that idea. I was active as a Waldorf high school teacher and an adult educator, and was in the process of writing The Raven Trilogy. Moreover, I felt that over fourteen plus years I had made a substantial contribution to the Society in Canada and wanted to move on to whatever might come next, once I retired from teaching in 2004.

What came next, as a surprise, was a direct question concerning the General Secretary task from the Council, in the fall of 2002--a question initiated by a Council member whom I did not yet know well, yet for whom I felt great respect. So not only did the question surprise me, but it stopped me in my tracks. This time I knew I had to consider the General Secretary task in a new light. And then I had to take a next step and ask myself if I truly was the person to take on this task. Was there someone else better suited to do this work? As the process went forward and the members were asked whether or not they would recognize me as General Secretary, I simply had to trust in their judgment and be ready to step back if that recognition was not forthcoming.

RM: Some of the older members of the Society in Canada who have worked with successive General Secretaries note how differently each individual interprets the role. How did you find your way into it? What became your guiding thoughts?

PT: As I was on the way toward becoming General Secretary, Paul Mackay asked me, "What would you do if you did become General Secretary for Canada?" My answer was, "Paul, I don't yet know what I would do."

Which in retrospect was a good point of departure. Not burdened by pre-set goals or agendas, I could take up the task with the intention to discovering where it might take me. There were imaginations that I carried from my earlier time on the Council, from editing Aurore, and out of my biography as a whole. One of those was an imagination of Canada not only as a vast place but also as a being still in the process of coming to itself. How could a small Society such as ours, spread across the country, be informed by such a being and what could we bring to the forming of that being?

Another guiding thought was that it was essential that I come to know members of the Society in Canada, that I meet with them whenever possible within their centers of work and listen to what they yearned to bring to life. That gesture of listening would not only support the members but would also help spark whatever contribution was mine to bring during my time as General Secretary.

And a third factor in shaping my work was the awakening within the School of Spiritual Science and the Society as a whole to the task and research questions of the General Anthroposophical Section of the School. What questions concern us as human beings in our time? How can we research them out of Spiritual Science? And how can that searching out affect the quality of our human meetings within the Society?

RM: So much of Anthroposophy requires working together, and yet, as a human organization, the Anthroposophical Society needs leaders. Are there special challenges to being a leader in the anthroposophical context?

PT: We sometimes speak about "giving leadership" in a particular situation. It is good to pay attention to our everyday language, for leadership can be seen as a gift an individual gives to his or her community. The challenge then is to discern and be true to the gift of leadership a community needs.

In the Anthroposophical Society, leadership serves the working of the members. How then to support, yet help deepen that working? How to confirm work already underway, yet discern new ways of working not yet explored? How to enrich understandings of anthroposophy that already live in the membership, yet open out insights that would extend or even reshape that understanding, however uncomfortable a reshaping might be? When to listen and when to speak? This exercise of leadership involves a balancing of possibilities and a readiness to live in a creative tension between what is and what could become.

As well, amid affirming initiatives of the members, I needed to be awake to and have the courage of those initiatives that were mine to take out of the General Secretary task. The Encircling Light -- Expectant Silence conference was an example of the latter.

RM: At the recent Canadian Society AGM, you gave a wonderful talk that included the idea that Anthroposophists need to develop enabling ways of speaking to and working with each other. How can we practice this enabling?

PT: At the core of that talk was an exploration of what we call the moods of our language--indicative, interrogative, imperative. Two questions then followed: How can we penetrate each of these moods out of an anthroposophical consciousness? And do we need to transform what has been the imperative mood into what could be called an enabling mood? How could we move from a mood that is concerned with how things should be, ought to be, to a mood ready to make possible what could be?

I then went on to elaborate three ways to putting this new mood into practice. The crux of any practice, however, is our willingness to make the fundamental shift toward this enabling mood in the way each of us carries the possibilities and urgencies of anthroposophy. How to rediscover, time and again, both freedom and responsibility out of the consciousness soul, as indicated by Rudolf Steiner in The Philosophy of Spiritual Activity? It is a matter of coming to thoughts and deeds not constrained by imperatives but born out of intuitive thinking. How to enable that quality of activity in ourselves and in our colleagues in anthroposophy?

The practice of listening to the other without a preconception of what should be said or done is one essential aspect of this enabling mood.

RM: In your work as General Secretary, you had the opportunity to work with General Secretaries from around the world. Did this change your sense of the anthroposophical movement?

PT: Yes, in that I became aware, beyond the pages of Anthroposophy Worldwide, of the diverse ways in which the life of anthroposophy and the Anthroposophical Society is embodied. Meeting colleagues who carried the possibilities, questions and struggles of their situations took what awareness I had to another level.

I was struck, for instance, by the situation of European Societies, where large numbers of members live and work together in a geographically compact setting, compared with our situation in Canada. That compactness makes for an intensity in anthroposophical work that can be dynamic and fruitful, yet which also makes for a like intensity in difficulties that arise between those who are active. As well, my Central European colleagues, coming from Societies numerically larger than ours and so carrying more of the financial burden for supporting the Goetheanum, are particularly aware of and sensitive to what is happening at the Goetheanum. Their members are often pressing them to account for word of any difficulties or even rumours of difficulties.

Then there were my Nordic colleagues, who sparked in me a renewed interest in the North of our globe. As I came to know them both at our meetings and in their homelands, I recognized the unique role of their Societies in the fabric of anthroposophical life. It worth noting not only how many lectures Rudolf Steiner gave in Northern Europe, but also which lectures he gave and which themes he brought for the first time out of that setting.

As well, I shared with colleagues from New Zealand and Australia the experience of living at a considerable distance from the Goetheanum, yet discovering that distance could also bring its own perspective on what might be going on there and in the world. Sue Simpson, my New Zealand colleague, became one of those responsible for shaping a "World Conversation" at each of our General Secretaries' meetings. It soon became clear to all of us how clear and adept she could be in focusing and leading an engaging conversation from the vantage point of an active Society in a small country.

I am grateful to Helmut Goldmann of Austria and Joan Almon from the USA who each befriended me in my early General Secretary years and helped me connect with what was going on. When Torin Finser became Co-General Secretary for the USA, he and I would have North American General Secretaries' meetings over lunch. I valued those interchanges.

The General Secretaries' circle consists of a fine group of human beings, and I will miss my interactions with them.

RM: By all accounts, the conference in Whitehorse was a deeply inspiring experience that continues to reverberate for the participants. Why was it such a powerful event? How is it still living in you?

PT: That the Encircling Light - Expectant Silence conference does live on in those who took part in it has become evident to me many times during these past two years. In August 2011 I, with other members from Canada, participated in the I Am the Inner and Outer Light conference on the Åland Islands, Finland. A number of the participants in that event had also been in Whitehorse and again spoke of that week and ways in which the week on Åland had a similar resonance.

I have shied away from dissecting that week in Whitehorse to identify reasons for why it worked as well as it did. However, from a distance of two years after the event, I will offer the following observations.

This was a conference that lived on the edge, from its conception when I met Frode Barkved from Norway at what was for us both our first General Secretaries meeting in the fall of 2004, right into conference week itself. The thought of holding the conference in Whitehorse made sense, yet was a risky idea. When Monique Walsh, Edna Cox, Ralph Danyluk and I first went to Whitehorse in August 2006, we were ready to discover that it could be a very bad idea. What we met and whom we met convinced us that the idea could work; yet every step along the way during the next three years still had that edge, right into the financing of the conference. I remember how moved we were at the generosity in the donations that came toward us, and the relief I felt the day I looked at the incoming registrations and knew we would at least break even. In conceiving and planning this week we took risks and with risks come those edges.

That element of risk was also there, I am convinced, for many, and maybe all, of those who chose to come to Whitehorse. As I surveyed the registrations, coming in from Canada, the USA, the Nordic countries and Central Europe, it became clear to me that each registration brought with it a commitment from that individual to take part in an event that would not be a typical anthroposophical conference. The readiness of each participant, often travelling to Whitehorse from a great distance away, to make such a commitment was integral to the life of that week.

Other important elements, I think, included asking younger members to take leadership in shaping the conference; offering opportunities to a number of individuals to take on leadership tasks in a new way; our efforts to engage the First Nations' cultures of the Yukon. One early decision was that of placing the School of Spiritual Science at the core of this conference in a matter-of-fact way, including the single Class lesson carried throughout the week at the start of each day. In this way, the work of the School could penetrate the whole of the day.

There is one further thought, which has come to light only recently. In the latter pages of Occult Science, Rudolf Steiner speaks of a Cosmos of Wisdom transforming into a Cosmos of Love, as the secret of all future evolution and the meaning of human destiny on earth. Therefore, "it is the very nature of true spiritual knowledge to be transmuted into love."

I am becoming aware, more and more, of times when those of us active within anthroposophy fall back upon the wisdom of our cosmic past in our efforts to understand and articulate the insights of spiritual science. Such a falling back or leaning back upon Cosmic Wisdom is not surprising; it is the stream of cognition that guided and nurtured us from our beginning, a resource still rich and astonishing in what it can offer us. Yet the transformation of which Rudolf Steiner speaks is essential. An urgent question of our time for each of us is: How can I move from cognition out of wisdom to cognition out of love? Such a step is work for the whole of earth evolution; yet I venture to say that we contributed to that step toward cognition out of love during the Encircling Light - Expectant Silence conference. I can find no other way to account for the experience so many participants had of human being meeting human being during that week.

The above notwithstanding, only each participant can fully say how and why Whitehorse lives on in her or in him. As for me, the conference continues to flow into my ongoing journeys into the North.

RM: So what’s next for Philip Thatcher? Will your schedule be a bit lighter?

PT: Yes, for the moment, and probably No as these last years of my life come into focus. The volume of e-mails has tapered off, but other work carries on. I continue to be active in the School for Spiritual Science and as an adult educator--the longest running thread in my biography, since age 25. That work includes the Philosophy of Spiritual Activity and Parzival courses I offer for the teacher training programs of the West Coast Institute for Studies in Anthroposophy. I am also weaving these two threads together in new ways, through workshops and courses.

I continue to journey into the North of our globe. This past July, Matthew, my oldest grandson, and I spent several days on Baffin Island, walking the land with Inuit guides. In August I drove into the north of Finland after the Inner and Outer Light conference. And in September, Marjorie and I offered workshops in Fairbanks, Alaska, amid the radiance of the birches turning an intense gold. This searching out of the North is an ongoing work.

As well, I continue to try to comprehend this land, this being, Canada. When I met my colleague Leena Westergren, General Secretary for Finland, in Whitehorse, she said, "I thought Finland was a big country, until I flew across Canada." That vastness still speaks to me and questions me.

And I may pick up my pen again, a gift from a Vancouver Waldorf School graduate, and do some more writing--but from a new place in my biography. We shall see.

RM: Any words of wisdom for Arie as he moves into the role of General Secretary?

PT: No words of wisdom. I am simply grateful that Arie is willing to take on this task on behalf of the Anthroposophical Society in Canada. He will serve us well as he finds his way into the work and discovers the initiatives that are his to take.

"Soul's Probation" in Spring Valley NY

2011-11-27T12:15:00.008-05:00

- by Mary Brian

“All of Anthroposophy is contained in the Mystery Plays.” This is something I have often heard, and yet to approach these works of Rudolf Steiner is no easy task. Perhaps one reason, as stated by Barbara Renold, director of the second play, “The Soul’s Probation” presented August 17-20, 2011, in Spring Valley, New York, is that they are available to most of us in a heavy book, and yet they are meant to be experienced as a colourful living drama of individuals on the stage. Even here on the stage, Rudolf Steiner leaves us free, without enticement; these plays require much chewing and time to digest. My experience has been, however, that like a little seed of cumin in the mouth, they spread and continue to enhance all the life around.

Our “guide” into this realm of relationship, reincarnation, and karma was Barbara Renold, humbly sharing the fruits of her own “destiny” as a third generation Anthroposophist, thoroughly steeped in and then intensively working in the Mystery Plays for most of her life.

Barbara’s grandparents came from St. Petersburg, Russia, and listened to Rudolf Steiner speak in Dornach. Barbara “grew up” with the Mystery Plays. At age 18 (first moon node) while paying her way by cleaning toilets at the Goetheanum, she attended many Mystery Play rehearsals and performances in Dornach. Barbara went on later to study Speech, worked as a Waldorf teacher, and since 1987 (second moon node!) has been fostering the plays in Spring Valley, New York, starting with a few scenes from the second play, and gradually working up to presenting the whole second drama, then the third and fourth plays (the latter in Dornach, 1998).

Between 2007-2008, Barbara worked on scenes from the first Mystery Play, culminating with a full presentation of “The Portal of Initiation” in Spring Valley in 2009. Now, in 2011, the hundredth year anniversary of its presentation in Munich, “The Soul’s Probation” was the focus.

Barbara “primed” us with daily morning talks about several of the scenes, followed in the evening by the presentation on the stage of these same scenes. Certainly one of Barbara Renold’s incredible strengths is her ability to see through all the complexities to a simple kernel underneath. She brought the characters down to earth, so we could perceive traits of ourselves or our friends being acted out before us.

For example, Johannes Thomasius, the striving artist, is someone who doesn’t know who he is. He lives in everyone around him. He becomes dependent on Maria for his artistic inspiration. He lives much in his feeling; in this play he becomes very excited and passionate. He moves in wide arcs over the stage , his gestures large and expressive.

Then there is Strader, the scientist, in whom we can recognize our society’s present day attitude of doubting the spiritual. Unlike the other characters, Strader is not helped by the “Soul Forces” of Astrid, Philia, and Luna….he is left totally on his own to think everything through. He tries to escape his misery by working long hours in his screw factory, just doing. He suffers in the cold hardened realm of Ahriman. Capesius, the Professor, falls under the temptations of Lucifer.

The Mystery Plays strive to answer, “What do you do with a spiritual experience?” In this second play, Maria meets “the dragon of self-deceit” (or is it “conceit”?), Ahriman, who is trying to confuse her that every situation must follow hard and fast rules. Ahriman spreads doubts, through his hard intellect, that our human consciously evolved heart-felt experiences can be true. Ahriman has no understanding of metamorphosis. Maria has transformed her feeling through will to help others, and so with her clear thinking and will-penetrated soul forces, can meet this dragon

In his deeply researched and amazing talk, Steve Usher elaborated on the theme of Ahriman and Lucifer, relating it also to our own experiences. When we penetrate outwardly through the veil of the senses, we meet Ahriman and his minions, highly intelligent and passionate to destroy. Ahriman performs deeds which outwardly manifest as events of nature. (Radioactive material in nature is composed of Ahrimanic elementals.) In human nature, Ahriman manifests as sensuous urges. Ahriman is related to illness; he is the “Lord of Death”. We need to develop the clear living penetrated thinking of Michael to meet this challenge.

When we penetrate inwardly, into our own soul, we come into the realm of Lucifer. Lucifer has a veritable passion for creation, productivity, and bringing into being. Lucifer inspires great egoism; filled, we can blow ourselves up so we see ourselves as a whole world. Anyone who is brooding on himself, as is Capesius, can be a doorway for Luciferic spirits…… This was just the beginning!

Else Wouterson, gave a detailed description of the life of a Templar, both monk and warrior. Apparently the rules of their order were written down by Bernard of Clairvaux, In their rhythmical religious life, the Pater Noster, or Lord’s Prayer, was constantly repeated. (I understand that Rudolf Steiner also repeated the Lord’s Prayer aloud, daily.) The Templars were originally given the power of three “Papal Bulls”, superceded only by the Pope. They sacrificed their lives completely to Christ, and vowed to fight to the death. Like the fairy tale of “The Axe and the Tree” (How does Evil come out of Good?), the “mummified” ideas of Thomas v. Aquinas became the tool of the Catholic Church’s “Domini Canis” (hound of God) in the Inquisition that wiped out the Templars. (This whole last thought from Daniel Hafner.)

Everything interwove. In Steiner’s second play, “The Soul’s Probation”, the main characters all experience themselves in the first third of the 14^th century in Burgenland, near the Templar’s ‘Castle Lochenhaus’. Interweaving lives. Unfolding layers of revelation.

Daniel Hafner’s talk, entitled “The Drama of Reincarnation: Individual Destiny and World History”, was mind-blowing, ranging from the relationship of “drama” to “karma”, and going back to the ancient Greek drama, and also to Wagner’s “Parcival”, where there is a hint of the reality of reincarnation. Evolving out of J.W.von Goethe’s “Green Snake and the Beautiful Lily”, Rudolf Steiner’s plays put reincarnation on the stage for the first time in our present era! How do the mystery streams of the new Sun Christianity, as carried by the Templars, relate to the Catholic orders of the Cistercians and Dominicans? “Where is Thomism in the present?” Well, you had to be there!

The actors were each so different and alive in their presentations. After just experiencing the four Mystery Plays in Dornach, I was struck by the way these mainly American actors ("Capesius" was English; "Romanus", Australian) seemed “real”, somehow more physically and soul-penetrated. In this smaller more intimate setting, their portrayals “spoke” to me and moved me in a way not experienced in Dornach. (Certainly just having had the overview of all four plays in Dornach contributed to this deepened experience.) It was also a joy to have the words (English) go with the actions of the actors.( Although in Dornach we had incredible translators who brought the stage’s German words into living English! Also in Dornach, the elaborate and colourful eurythmy presentations were nourishment for the eyes and soul, as was the music.).However, here in Spring Valley, the Luciferic and Ahrimanic beings, were powerful forces, experienced up close!

Canada was quite well represented at the Conference; of the 75(?) or so participants, about 10 were from Ontario. After all the talks, discussions, meetings, and experiencing of the individual scenes, we were treated at the end to a presentation of the full play, “The Soul’s Probation”. To sum up, in the words of Sharon Ballah (of Camphill Nottawasaga, Ontario): “I felt there was not a boundary between what was on the stage and the audience. It was more of a circle, a sense of oneness and full participation of everyone there in the Mystery Drama.”

Our relationship to these supersensible realms, as explored in the Mystery Plays, is of extreme relevance. In Ontario, we are experiencing the battle of “raw-milk advocate” Michael Schmidt, standing up for the freedom of each individual to choose what he will eat, against the bureaucracy of Government rule and hierarchies of money and power. All over America, the “Occupy” movements are expressing peoples’ desire for freedom in the face of big business and global agendas. In the realm of nature, radioactive material continues to leak into the earth in Japan and spread. Ahriman and Lucifer are everywhere present. How do we recognize and meet them?

We can be very thankful for the dedication of Barbara Renold and the actors. Years and years of peoples’ lives, strivings, questions, passion, training, and practice were the gifts to us “play-goers”, deepening our understanding of Anthroposophy.

Next summer, 2012, in Spring Valley, NY, will come the third play (“The Guardian of the Threshold”), followed in summer 2013 by the fourth play. (“The Soul’s Awakening”). What could possibly cap off this achievement? Yes! In summer, 2014, there will be a week-long conference including all four mystery dramas!!

As Daniel Hafner, Christian Community Priest in Toronto, stretching his words to far distant spaces, queried in his closing talk: WHY ISN’T EVERY ANTHROPOSOPHIST HERE?! THIS IS A FESTIVAL PLAY OF CONSECRATION! THIS IS A GREAT SPIRITUAL EVENT!! The Mystery Plays are being produced in ENGLISH, in AMERICA, and IT WOULD BENEFIT EVERYONE (who is an Anthoposophist) TO BE HERE!!

Entrevue avec Philip Thatcher

2011-11-27T12:06:00.001-05:00

Réflexions sur mes années comme Secrétaire général

De Robert McKay

RM: Quelle a été votre première rencontre avec l’anthroposophie? A-t-il été facile pour vous de trouver un lien avec l’œuvre de Steiner?

PT: Mon premier contact avec l’anthroposophie s’est fait lorsque j’ai épousé Marjorie, donc en 1965. J’étais alors jeune prêtre au sein de l’église anglicane, travaillant dans l’intérieur de la Colombie Britannique. Pendant les sept années qui ont suivi, mes rencontres avec l’anthroposophie et avec les anthroposophes ont été sporadiques et un tant soit peu énigmatiques – des gens intéressants, certes, et impliqués dans des activités qui allaient au-delà de la simple étude d’une philosophie étrange. Et pourtant, rien de ce qui s’est passé au cours de ces rencontres ne pouvait présager un changement significatif dans ma vie.

Nous avons déménagé de Prince George jusqu’à North Vancouver en 1972. Il y avait là une Société anthroposophique active, la communauté des Chrétiens s’y était récemment établie, et l’école Waldorf venait d’ouvrir ses portes. Bientôt nos enfants sont devenus des élèves Waldorf. Cette pédagogie était une chose que je pouvais accueillir de tout cœur, alors que d’autres aspects de l’anthroposophie me posaient des problèmes. Certes, il y avait des rayons de lumière ci et là, comme par exemple le travail sur la biographie. Mais à l’époque, je ne comprenais pas encore comment le karma et la réincarnation, que je ne connaissais que du point de vue orientale, pouvaient être compatibles avec ma compréhension de l’événement christique comme réalité affirmant et transformant l’univers.

Mais à mon deuxième nœud lunaire, j’ai vécu une sorte de passage à travers le trou de l’aiguille – ma résistance à Rudolf Steiner s’est transformée en une porte ouverte. Tout d’un coup, des aspects de l’anthroposophie qui m’avaient semblé impossibles jusque-là sont devenus possibles; en même temps mon travail au sein de l’église anglicane a pris fin. En 1977, j’ai pris la décision de faire un saut dans l’inconnu pour m’inscrire à l’année de formation (Foundation Year) du collège Emerson. Et là, au bout de ce saut, voilà que La Philosophie de la Liberté et ensuite le conte de Parzifal m’attendaient. À la différence des collègues dans l’anthroposophie qui se sont sentis immédiatement chez eux lors de leur première rencontre avec l’œuvre de Rudolf Steiner, je suis parmi ceux qui ont dû emprunter un chemin différent. Je comprends donc fort bien les individus qui doivent lutter pour trouver un lien avec Rudolf Steiner.

RM : Dans la récente allocution que vous avez donnée au Goetheanum, vous avez mentionné que l’anthroposophie a toujours la possibilité de nous surprendre, et que notre Conseil vous avait surpris en vous demandant de devenir Secrétaire général. Pouvez-vous évoquer pour nous les débuts de cette trajectoire?

PT : J’ai servi comme membre du Conseil de la Société au Canada de 1986 à 1993, et ensuite, avec Herb Walsh et Robert Adams, j’ai été corédacteur de la revue Aurore, de l’automne 1994 au printemps 2002. De temps en temps, une personne ou l’autre se demandait à voix haute si jamais je considérerais prendre sur moi la tâche de Secrétaire général. Pourtant, rien en moi ne semblait correspondre à cette idée. Je travaillais activement comme enseignant des grandes classes à l’école Waldorf et comme éducateur auprès des adultes, et j’étais en train d’écrire mes romans : The Raven Trilogy. J’estimais d’autre part que depuis plus de quatorze années j’avais contribué de façon significative à la Société au Canada et songeais à passer ensuite à autre chose, une fois que j’aurais pris ma retraite de l’enseignement en 2004.

Ce qui est survenu alors à mon grand étonnement, c’était une question directe que m’a adressée le Conseil concernant la tâche de Secrétaire général. Cette question a été l’initiative d’un nouveau membre du Conseil que je ne connaissais pas bien mais pour qui j’avais beaucoup de respect. Non seulement la question m’a-t-elle surpris, mais elle m’a arrêté net. J’ai compris alors qu’il me fallait considérer la tâche de Secrétaire général sous un nouveau jour. Et puis il a fallu que je fasse un pas de plus pour me demander si j’étais vraiment la bonne personne pour assumer cette tâche. Y avait-il quelqu’un de mieux qualifié pour ce travail? À mesure que le processus de sélection suivait son cours et qu’on en était à demander aux membres s’ils pouvaient me reconnaitre comme Secrétaire général, je savais que je n’avais qu’à faire confiance en leur jugement et à être prêt à me retirer si leur reconnaissance ne m’était pas accordée.

RM : Certains membres parmi les plus anciens de la Société au Canada, qui ont travaillé avec plusieurs Secrétaires généraux, disent noter combien chaque individu interprète le rôle différemment. Comment avez-vous fait pour vous y retrouver? Quelles ont été les pensées qui vous ont guidé?

PT : Pendant le processus de sélection, Paul Mackay m’a posé une question : « Que feriez-vous si en fait vous deveniez Secrétaire général pour le Canada? » Et moi de répondre : « Paul, je ne sais pas encore ce que je ferais. »

Ce qui, avec le recul, me semble être un bon point de départ. Sans être alors encombré de buts ou de projets prédéterminés, je pouvais assumer la tâche avec l’intention de découvrir où elle me mènerait. Il y avait, certes, plusieurs imaginations que je portais depuis mon temps comme membre du Conseil et comme rédacteur de la revue Aurore, et d’autres qui émergeaient de l’ensemble de ma biographie. L’une de ces imaginations, c’était celle du Canada, non seulement comme un vaste pays mais aussi comme un être, un être encore en devenir. Comment une petite Société comme la nôtre, éparpillée à travers tout le pays, pourrait-elle trouver une forme spécifique qui correspondrait à cet être? Et comment pourrions-nous contribuer à la création de cette forme?

Une autre pensée directrice m’habitait : il serait essentiel que j’arrive à connaître les membres de la Société au Canada, que je les rencontre chaque fois que c’était possible dans leurs centres de travail et que j’entende ce qu’ils aspiraient à réaliser. Non seulement ce geste d’écoute offrirait-il du support pour les membres, mais encore il m’aiderait à saisir quelle pourrait être ma contribution personnelle durant mon mandat de Secrétaire général.

Et un troisième élément qui donnait forme à mon travail, c’était un éveil, au sein de l’École de Science de l’Esprit et au sein de la Société elle-même, à la tâche et aux questions de recherche qui incombaient à la Section d’Anthroposophie générale de l’École. Quelles sont les questions qui nous préoccupent en tant qu’êtres humains de notre époque? Comment la Science de l’Esprit peut-elle nous aider à faire de la recherche dans ce sens? Et comment cette recherche peut-elle transformer la qualité de nos rencontres humaines à l’intérieur de la Société?

RM : L’Anthroposophie dépend essentiellement du fait que les êtres humains travaillent ensemble, et néanmoins, en tant qu’organisation humaine, la Société anthroposophique a besoin de dirigeants. Y a-t-il des défis particuliers associés au fait d’être un dirigeant dans un contexte anthroposophique?

PT : On entend parfois l’expression « accorder le leadership à …. » dans des situations particulières. Il est important de porter attention à notre utilisation habituelle du langage, car on peut concevoir le leadership autrement, comme étant un don qu’un individu offre à sa communauté. Le grand défi est alors de discerner avec acuité ce dont la communauté a réellement besoin.

Dans la Société anthroposophique, le dirigeant doit être au service du travail des membres. Comment donc favoriser et en même temps approfondir ce travail? Comment confirmer le travail déjà en cours tout en discernant de nouvelles façons de travailler jusqu’ici inexplorées? Comment enrichir la compréhension de l’anthroposophie qui vit déjà parmi les membres tout en ouvrant des portes qui pourraient étendre ou même reconfigurer cette compréhension, pour plus inconfortable que soit cette reconfiguration. Quand doit-on écouter et quand doit-on parler? L’exercice de leadership vu sous ce jour implique qu’on soit capable de pondérer les possibilités et qu’on soit prêt à vivre dans un état de tension créative entre ce qui existe déjà et ce qui pourrait être.

En plus, tout en affirmant les initiatives des membres, il fallait que je reste éveillé et que j’aie le courage d’assumer les initiatives qui m’incombaient à moi comme Secrétaire général. Le grand congrès sur le Nord en est un exemple.

RM : Lors du dernier AGA de la Société au Canada, vous avez donné une admirable causerie dans laquelle vous avez émis l’idée que les anthroposophes doivent développer des moyens de faciliter l’échange verbal et le travail en commun. Comment pouvons-nous réaliser cela?

PT : Au cœur de cette causerie j’ai évoqué les différentes ambiances qu’impliquent les modes verbaux de notre langue : indicatif, interrogatif, impératif. Deux questions ont découlé de cette évocation : Comment pénétrer chacune de ces ambiances d’une conscience anthroposophique? Et faut-il que nous transformions l’ambiance de ce qui a été jusqu’ici le mode impératif en ce qu’on pourrait appeler un mode « facilitateur »? Comment aller d’un mode qui se préoccupe de ce qui devrait être à un mode apte à rendre possible ce qui pourrait être?

J’ai ensuite élaboré trois manières de mettre en pratique cette nouvelle ambiance. Mais pour quelque mise en pratique que ce soit, l’essentiel, c’est notre volonté réelle d’opérer ce changement fondamental, de modifier réellement la façon dont nous portons les possibilités et les questions urgentes de l’anthroposophie. Comment redécouvrir, jour après jour, la liberté et la responsabilité à partir de l’âme de conscience, tel qu’indiqué par Rudolf Steiner dans sa Philosophie de la Liberté? Il s’agit d’en arriver à des pensées et des actions qui, au lieu d’être contraintes par les impératifs, puisent leur racine dans un penser intuitif. Comment faire pour faciliter cette qualité d’activité en nous-mêmes et chez nos collègues en anthroposophie?

La pratique de l’écoute de l’autre, sans idée préconçue par rapport à ce qui devrait être dit ou fait, est un aspect essentiel de cette ambiance facilitatrice.

RM : Pendant votre mandat comme Secrétaire général, vous avez eu l’occasion de travailler avec des Secrétaires généraux de partout dans le monde. Est-ce que cela a changé votre conception du mouvement anthroposophique?

PT : Oui, dans ce sens que je suis devenu sensible (tout autrement qu’en lisant les articles publiés dans Anthroposophy Worldwide) à la multitude de formes dans lesquelles la vie de l’anthroposophie et de la Société anthroposophique sont incarnées. La rencontre avec des collègues qui portaient en eux les possibilités, les questions et les luttes de leurs situations particulières a ajouté une autre dimension à la conscience que je pouvais en avoir déjà. J’ai été frappé, par exemple, par la différence entre la situation des Sociétés européennes, où l’on trouve un grand nombre de membres dans un territoire assez restreint, et notre réalité au Canada. Cette densité permet une intensité dans le travail anthroposophique qui peut être dynamique et riche, mais qui peut occasionner d’autre part le même degré d’intensité dans les difficultés que vivent entre eux ceux qui travaillent activement. En plus, mes collègues d’Europe centrale, venant de Sociétés ayant un plus grand nombre de membres que la nôtre et portant donc une plus grande part du fardeau fiscal de support pour le Gœtheanum, sont particulièrement sensibles à ce qui se passe au Gœtheanum. Leurs membres exercent souvent sur eux une pression pour qu’ils leur rendent compte des difficultés, même lorsqu’il n’y a que des rumeurs non fondées.

Et il y avait ensuite mes collègues nordiques, qui ont rallumé en moi mon intérêt pour le Nord du globe. À mesure que j’ai appris à les connaitre, dans nos rencontres et aussi dans leurs propres pays, j’ai pris conscience du rôle unique que jouent leurs Sociétés dans le tissu de la vie anthroposophique globale. Il serait important de noter non seulement le nombre de conférences que Rudolf Steiner a donné dans les pays de l’Europe du Nord, mais aussi le contenu de ces conférences et les thèmes qu’il a choisi d’aborder pour la première fois dans cette région.

Par ailleurs, je partageais avec mes collègues de la Nouvelle Zélande et de l’Australie l’expérience de vivre à une grande distance du Gœtheanum, découvrant en même temps que cette distance pouvait donner une différente perspective sur ce qui se passait dans ces pays et dans le monde. Ma collègue nouvelle-zélandaise, Sue Simpson, a été parmi ceux qui ont travaillé activement pour qu’il y ait un « échange global » à l’intérieur de chaque réunion des Secrétaires généraux. Il est vite devenu apparent à tous combien elle pouvait être claire et habile à diriger notre attention sur l’essentiel et à animer un échange passionnant, grâce à sa perspective acquise au sein d’une Société fort active dans un petit pays.

Je suis très reconnaissant envers Helmut Goldmann d’Autriche et Joan Almon des USA qui m’ont témoigné beaucoup d’amitié dans les premières années de mon mandat et m’ont bien aidé à me lier à ce qui se passait dans nos réunions. Lorsque Torin Finser est devenu Secrétaire général conjoint pour les USA, lui et moi nous sommes souvent rencontrés pour le repas du midi – une espèce de repas/réunion des Secrétaires généraux d’Amérique du Nord. Ces rencontres ont été pour moi quelque chose de précieux.

Le cercle des Secrétaires généraux est constitué d’êtres humains de qualité, et les interactions que j’ai pu vivre avec ces individus vont me manquer.

RM : Au dire de tous, le congrès de Whitehorse a été une expérience profondément marquante qui continue à résonner chez les participants. Pourquoi est-ce que cet événement s’est avéré être si puissant? Comment continue-t-il à vivre en vous?

PT : Que ce congrès Encircling Light – Expectant Silence continue à vivre dans l’âme de ceux qui y ont participé m’est devenu clair maintes et maintes fois durant les deux dernières années. En aout 2011, j’ai participé, avec d’autres membres du Canada, au congrès I am the Inner and Outer Light qui s’est déroulé dans les îles Åland, en Finlande. Un bon nombre de ces participants avaient également assisté au congrès de Whitehorse et en évoquaient le souvenir, exprimant aussi comment les deux congrès résonnaient de manière analogue en eux.

Jusqu’ici, j’ai toujours reculé devant l’idée d’analyser la semaine de Whitehorse en détail pour tenter d’identifier les raisons pour lesquelles elle a été une telle réussite. Toutefois, avec un recul de deux années, je me sens prêt à offrir quelques réflexions ici.

Ce congrès a toujours marché périlleusement sur le bord du précipice, depuis sa première conception, quand j’ai connu Frode Barkved, de Norvège, à l’automne 2004 (nous étions tous les deux nouveaux au sein du cercle des Secrétaires généraux), jusque dans la semaine du congrès lui-même. L’idée de tenir le congrès à Whitehorse avait du sens, et pourtant elle comportait des risques. Quand j’ai voyagé à Whitehorse avec Monique Walsh, Edna Cox, et Ralph Danyluk en aout 2006, nous étions prêts à nous avouer que l’idée pouvait s’avérer mauvaise. Ce que nous y avons trouvé, et ceux que nous y avons trouvés, nous ont convaincus que l’idée était réalisable. Et pourtant, chaque étape du processus durant les trois années qui ont suivi comportait cet élément « d’être au bord du précipice », y compris le financement du congrès. Je me rappelle combien nous avons été émus de la générosité des dons qui nous sont parvenus, et je n’oublierai jamais mon soulagement le jour où j’ai constaté que les inscriptions déjà reçues assuraient que nous allions au moins pouvoir couvrir nos dépenses. Dans la conception et la planification de l’événement nous avons pris des risques, et lorsqu’on prend des risques on est toujours au bord du précipice.

Et je suis convaincu que cet élément de risque vivait également chez beaucoup de ceux qui ont choisi de venir à Whitehorse, peut-être même chez tous. En parcourant les feuilles d’inscription, provenant du Canada, des USA, des pays nordiques et d’Europe centrale, il est devenu clair pour moi que chaque individu en question prenait un engagement de s’aventurer dans un évènement qui ne serait pas un congrès anthroposophique habituel. Cette volonté des participants à s’engager était essentielle à ce que la semaine prenne vie.

D’autres éléments importants à mon avis comprenaient : la décision de demander à des membres plus jeunes de prendre un rôle de leadership dans l’élaboration du congrès; le fait d’offrir à plusieurs individus d’assumer des tâches de leadership d’une manière toute nouvelle; nos efforts à y intégrer les cultures des Premières Nations de la région du Yukon. Une décision avait été prise relativement tôt : celle de placer l’École de Science de l’Esprit au cœur même du congrès, d’une manière sans prétention; cela comprenait la tenue d’une seule leçon portée pendant toute la semaine, tous les matins. De cette façon, le travail de l’École pouvait pénétrer l’ensemble de chaque journée.

Et une dernière réflexion, une pensée qui ne s’est précisée en moi qu’assez récemment : Dans les dernières pages de son Science de l’Occulte, Rudolf Steiner parle du Cosmos de Sagesse qui se transforme en Cosmos d’Amour, disant que cette transformation est le secret de toute évolution future et le sens même de la destinée terrestre de l’humanité. « De par sa nature, la connaissance spirituelle se transmue en amour*» (*Trad. Éditions EAR).

Je deviens de plus en plus conscient des moments où ceux d’entre nous qui œuvrons activement dans l’anthroposophie avons recours à la sagesse de notre passé cosmique pour tenter de comprendre et d’exprimer les nouvelles perspectives que nous ouvre la Science de l’Esprit. Que nous recourions ainsi à la Sagesse cosmique n’a rien d’étonnant. Car celle-ci constitue le courant de connaissance qui nous a guidés et alimentés depuis le début et elle demeure une ressource étonnamment riche dans ce qu’elle peut nous offrir. Et pourtant, la transformation dont parle Rudolf Steiner est essentielle. Une question des plus urgentes pour notre époque : Comment faire pour qu’une connaissance issue de la sagesse se transmue en une connaissance issue de l’amour? Une telle transformation représente le but de toute l’évolution de la terre. J’ose pourtant affirmer que nous avons contribué à cette transmutation grâce à notre congrès Encircling Light – Expectant Silence. Je ne trouve pas d’autre explication qui rende compte de l’expérience qu’ont vécue tant de participants – expérience de l’être humain qui rencontre l’être humain.

Malgré les réflexions ci-dessus, il incombe à chaque participant lui-même de dire pourquoi et comment Whitehorse continue à vivre dans son âme. Quant à moi, je n’ai pas cessé d’explorer le Nord, et le congrès continue à vivre en chacun de mes voyages.

RM : Et maintenant, qu’est-ce qui vous attend, vous, Philip Thatcher? Est-ce que votre agenda sera un peu moins chargé?

PT : Oui, pour le moment – mais non, fort probablement, à mesure que les années qu’il me reste à vivre se préciseront. La quantité de courriels a diminuée, mais d’autres activités se poursuivent. Je continue d’être actif au sein de l’École de Science de l’Esprit et je poursuis mon travail d’éducateur auprès des adultes – ce qui s’avère être le fil conducteur le plus long de ma biographie (depuis l’âge de 25 ans). Ce travail comprend les cours sur la Philosophie de la Liberté et sur le Parzifal que je donne dans le cadre de la formation des enseignants du West Coast Institute for Studies in Anthroposophy. Et je commence à explorer de nouvelles manières d’unir ces deux thèmes dans des ateliers et des cours.

Mes voyages dans le Nord du globe se poursuivent également. En juillet dernier, j’ai passé plusieurs jours à l’ile de Baffin avec le plus âgé de mes petits-fils, Matthew. Nous y avons fait des excursions à pied avec des guides Inuit. Au mois d’aout, après le congrès Inner and Outer Light, je me suis rendu en voiture jusque dans le nord de la Finlande. Et en septembre, Marjorie et moi avons donné des ateliers à Fairbanks, en Alaska, entourés de magnifiques bouleaux dont les feuilles commençaient à revêtir une teinte dorée radieuse. Cette exploration de l’essence du Nord continue.

En plus, je continue à essayer de comprendre cette terre, cet être, ce Canada. Lorsque j’ai connu ma collègue Leena Westergren, Secrétaire générale pour la Finlande, à Whitehorse, elle m’a dit : « J’ai toujours pensé que la Finlande était un vaste pays – avant de survoler le Canada! » Et cette immensité continue à me parler et à m’interroger.

Et qui sait? Je reprendrai peut-être ma plume (un cadeau offert par un ancien élève de la Vancouver Waldorf School!) pour me remettre à écrire – mais cette fois-ci à partir d’un nouveau moment de ma biographie. Cela reste à voir.

RM : Auriez-vous quelques bons conseils à offrir à Arie alors qu’il entre dans son nouveau rôle comme Secrétaire général?

PT : Non, pas de conseils à donner. Je ne peux que lui exprimer ma reconnaissance d’avoir accepté d’assumer cette tâche au nom de la Société anthroposophique au Canada. Il saura bien servir nos membres à mesure qu’il s’appropriera le travail et qu’il découvrira les initiatives qui lui appartiennent à lui personnellement.

Ottawa Workshop - Piece # 4

2011-11-02T16:51:00.001-04:00

- Sylvie Richard

Who in Heaven conducted the planets to sing through the plants? And who is the painter that can make a delicate pink petal wither into the deep violet cloak of Father Time. Who is the architect that has given the structure of stillness and yet the spinning movement that dazzle the eye when looking into the heart of the purple Echinacea? And are they all the same- so perfectly tuned? Or do they carry their own tune? While they are strong, almost stiff in the center yet so clearly ringing.

I still remember the first time I discovered the perfect geometry of flowers. I was baffled and also ashamed. Yes, ashamed that my human eye had not taken the time to perceive such high art, such mystic beauty.

I was too busy fretting, wasted, fallen, wrongly focused on the part of life that scorches. Yes indeed, the sun can burn us badly but-

But a simple A opens to “Ahnen”:

prophetic feeling-
a healing really, a balm:
Echinacea balm
Buried deep, protecting us
At the crux.

Ottawa Workshop - Piece # 3

2011-11-02T15:54:00.001-04:00

- Johannes Weber

im rundherum grün

allein unter anderen Farben

verweilt es kurz witternd

bei uns das Kaninchen, dass gestern noch Eichhörnchen war

und wir um den Baum

zum Gebärdengebet vereint

heilenden Zaubers gewahr

***

in roundabout green

alone with other colours

it rests shortly glaring

at us rabbit, who has been a squirrel

and we united around our shade

to gestures of prayer

and magical heeling aware

Ottawa Workshop - Piece # 2

2011-11-02T15:52:00.003-04:00

- Claire Mattar

Ce matin dans l'herbe verte, mille fleurs se sont ouvertes, dans ce jardin de toutes les couleurs, les odeurs parfumaient mon coeur. L'air est pur et le ciel est beau, le vent souffle, souffle, faisant danser les folles feuilles. Je m'émerveille de voir les arbres aux bras grand ouverts, faisant le "A", comme s'il voulaient toucher du bout de leurs branches les oiseaux volant autour d'eux.

Regardez, un petit lapereau traverse à toute allure le sentier rocailleux!

Ah! Comme c'est bon de sentir l'été en moi, tout en tirant sur ses ficelles, comme si c'était une marionnette, pour qu'il ne parte pas trop vite, ni trop loin. La chaleur, quelle chaleur qui me fait suffoquer jusque dans la plus petite de mes cellules.

Je rentre au bercail. J'ai besoin de me reposer. Je m'enveloppe de mon châle. Je cherche mon livre. Voilà mon fauteuil préféré. Une tisane réchauffe mon corps. La chandelle éclaire le salon assombri. Où suis-je donc? C'est déjà la nuit.

Ottawa Workshop - Piece # 1

2011-11-02T15:49:00.003-04:00

- by Cameron MacInnes

A wide expanse of cloudless sky, the only boundary the horizon,

And no forms save the orb of the sun and the shadowed moon.

The ever flowing breezes bring ephemeral sounds and scents from near and far.

The complex dance of leaves casts showers of light and shadow on the earth,

Vibrant ever changing patterns birthing endless imaginations.

And then I cross the threshold to enter within.

The door is shut.

What remains is memory, a reflection, my soul the mirror,

For this chapter of the story God is reading us.

What is absent in my thoughts, more revealing than what is present.

Eurythmy Gifts In Ottawa

2011-11-02T15:39:00.005-04:00

- by Sylvie Richard

Rudolf Steiner's Soul Calendar - Sixteenth Week (July 21-27)

Zu Bergen Geistgeschenk in Innern,

Gebietet strenge mir mein Ahnen,

Dass reifend Gottesgaben

In Seelengründen fruchtend

Der Selbstheit Früchte bringen

***

To bear in inward keeping spirit bounty

Is stern command of my prophetic feeling,

That ripened gifts divine

Maturing in the depths of soul

To selfhood bring their fruits.

This past summer the sixteenth week in Ottawa took on a deeper meaning. A guest eurythmist from Dornarch, Monika Pudelko, in collaboration with Brenda Hammond and myself, led a 3 day summer intensive on the Calendar of the Soul. Six participants joined the work. The mornings were devoted to eurythmy (tone eurythmy and speech eurythmy) and, in the afternoons we were led by Brenda into creative writing based on what had been brought into movement in the morning. The idea of bringing creative writing into a eurythmy workshop was successfully done the summer before but now we had the gift of a professional writer leading it.

Monika had visited Ottawa in the early spring and had witnessed the work of Choros Vitae (a small amateur eurythmy performing group) with the Calendar of the Soul in preparation to the big April celebration in honour of Rudolf Steiner’s 150^th anniversary. She then shared with us one of the tasks she has given herself: to meditate and moved every day the eurythmy forms Steiner created for the Calendar of the Soul. This gave rise to the idea of a collaborative summer intensive in Ottawa.

Although the group that came towards this offering was small the work was rich and fruitful. Many difficulties arose in the planning of this event to the point that even a couple of days prior to the week-end we thought we might have to cancel it. Perhaps having to push through so many hindrances made the work so potent.

The mornings started with the taking in of the many sense impressions through a walk in the beautiful gardens of the Unitarian Church located near the Ottawa River. Prior to entering the building we gathered for a Hallelujah bare feet in the shade. Then I led a session of tone eurythmy preparing us through various musical elements and form principles to work on the eurythmy forms for the Sixteenth week. We were so blessed to have Chiharu Zeng who is so sensitive and open to eurythmy as our piano accompanist. Even in such a short time we explored the Steiner’s eurythmy forms with Monika, as well as some of the sounds in three languages: German, English and French! Again in such a small group, the three languages were living, some participants being bilingual and even multi-lingual. Steiner’s creation of these eurythmy forms is an amazing gift to eurythmists and they should be shared in the right context with reverence and awe. They truly bring to life the verses of the Calendar of the Soul.

The work in the afternoons was rich and challenging. Brenda chose so well the type of exercises that would allow such harvesting of the experience. By Sunday, we could feel the ‘ripening of fruits’ and many ‘divine gifts’. The pushing through the hindrances became clearly “Stern command of prophetic feeling”.

In reviewing this collaborative work we all felt that this was a seed for future work. We are currently planning a similar format for next Whitsun. We have no doubt that the work will be fruitful. We hope to be able to share it with a larger group of people.

Sylvie Richard, eurythmist

Northern Lights Update

2011-10-04T13:03:00.001-04:00

- by Debbie Allen

Last year in the November Issue of the e-news I reported on the Northern Lights in October. I was not able to take photographs back then. Thanks to Michael Roboz who gave me the link for Space Watch (http://spaceweather.com) I was alerted to the possiblity of intense Auroral activity around the 8th and 9th of September. Unfortunately I did not have my camera ready and my area was directly under the Corona. Simply spectacular! I got my camera ready and on the night of the 12 - 13th of September the Northern Lights came again. I am attaching pictures for you. (See eNews October 2011 in the Newsletter archive - Ed.)

In that same report I commented on the spectacle of watching Castor and Pollux in Gemini rise through the the Aurora; the Great Bear (Big Dipper) striding over the Aurora; and meteors. This year there is new excitement in Gemini as Mars has joined Castor and Pollux, rising about 3 am. On the night I captured these pictures the Moon was full, Jupiter was just above the Eastern Horizon when I began watching at about 11 p.m. They chased me like great dragons alll the way home from work! I watched until 3 am to see Mars rise, and was also graced with one bright, long, slow meteor.

Thomas Meyer Makes Historic Visit to Edmonton – Alberta – Finally!

2011-10-04T12:08:00.001-04:00

- by Debbie Allen

You may recall that Thomas Meyer was to have visited Edmonton in 2010 but all air travel was suspended due to the eruption of the Iceland Volcano Eyjafjallajökull in April 2010. Mr. Meyer did touch down briefly for a few hours in Edmonton to meet the Theosophists Ernest and Rogelle Pelletier before going on to Vancouver.

However, there were no Volcanoes to stop Mr. Meyer this year so on September 12, 2011 under Alberta Northern Lights he arrived in Edmonton as scheduled to talk two nights at the Edmonton Theosophical Society centre.

You might ask, “What brought Thomas Meyer to the Theosophical circle and how does that link up with Anthroposophy?” The answer lies in the person of D.N. Dunlop. It turns out that both Thomas Meyer and Ernest Pelletier have an interest in D.N. Dunlop and the Irish Theosophy of his time; both have researched D.N. Dunlop’s biography; both are serious biographers, authors and publishers. Mr. Pelletier had some years earlier re-published Irish Theosophical journals that had come to the attention of Mr. Meyer, who then ordered these publications from Mr. Pelletier, long before they met in person.

Enter on the scene Ms. Ann Watson, an Anthroposophist living on Salt Spring Island. Ms. Watson discovered in Mr. Meyer’s books, particularly in the biography of D.N. Dunlop, Anthroposophical history that was of value for Anthroposophists today. Through Ms. Watson’s efforts, Mr. Meyer was invited to Vancouver in 2009 to speak on D.N. Dunlop and other topics. Ms. Watson gathered together sufficient interest in and supporters of Mr. Meyer to bring Mr. Meyer back to North America in several cities in 2010 and 2011.

When Mr. Meyer heard that there were Anthroposophists in Edmonton, Alberta who would be interested in hearing what he had to say, he asked Ms. Watson to locate the Theosophists. This Ms. Watson did, arranging for pre-visit meetings with the Pelletiers, and coming to Alberta in 2010 to meet with the Theosophists herself.

The Theosophists, Ernest and Rogelle Pelletier, are to Edmonton Theosophy what the Roboz family is for Vancouver Anthroposophy. Their home houses the impressive Edmonton Theosophical Society Library, artifacts, and meeting place. In 2011 the Edmonton Theosophical Society celebrated their 100^th Anniversary after coming into being through an Irish Theosophist in 1911. This was covered in detail in the Edmonton Journal on May 20, 2011. The Edmonton Theosophical Society is a stand alone Society of Theosophists who meet every Wednesday to study Theosophy.

Mr. Pelletier published last year a significant volume on the historical aspects of the Theosophical Society, “The Judge Case – A Conspiracy Which Ruined the Theosophical Cause”. This marvelous work contains detailed biographical history of many personalities also of interest to Anthroposophists. This volume represents 11 years of intensive research into the historical records of various people within the Theosophical Society.

So, in the year of the 100th Anniversary of the Theosophical Society and the 150^th Anniversary of Rudolf Steiner’s birth Theosophists and Anthroposophists once again mingled to listen to the words of Mr. Meyer on topics of interest to both: biographies of significant persons from the Theosophical past and events of the current day from Mr. Meyer’s Anthroposophical perspective.

The social gathering on Tuesday September 13 and the lecture on Wednesday September 14 were attended to by a small gathering of local Edmonton Theosophists and Anthroposophists (some of whom have Theosophical connections). As I was only able to attend the social gathering I am unable to comment on Mr. Meyer’s lecture; however, the atmosphere and the presence of like-minded seekers of truth and knowledge made for a very pleasant social evening. Having heard Mr. Meyer speak on a number of occasions now, I suspect I missed an excellent talk and conversation.

The day after Mr. Meyer left Edmonton, the Edmonton evening news had a feature on Biodynamic farming initiated through the work of Rudolf Steiner. After just having attended this marvelous gathering, and recently returned from the Class Conference in Fair Oaks, California, I experienced a thrill at hearing Rudolf Steiner’s name mentioned on local television and credit given to him for a vibrant new way of farming in this year when we are globally celebrating the birth of Rudolf Steiner.

Anthroposophy is alive and well – even in Edmonton, Alberta.

Reflections on Fair Oaks First Class Conference

2011-10-04T11:50:00.000-04:00

- by Debbie Allen, Friday, September 23, 2011

The American Anthroposophical Society inspired conference, The Nineteen Lessons of the First Class, held at Rudolf Steiner College in Fair Oaks, California in August 2011 was the third such conference of its kind that I have attended.

From the Invitational Brochure for the 2011 Class conference, in the words of the Planning Committee (Astrid Schmitt-Stegmann, Shawn Sullivan, Patrick Wakefeild Evans, MaryJo Rogers, and Virginia Sease): ⁽¹⁾

“…It will be a significant spiritual event to participate in three Class Lessons per day, and in this way to enter deeply into every step of the unfolding path of the Michael School…”

The deed was spiritually significant. To enter into hour long guided meditations three times a day, over a period of 6 days, with more than 200 other human souls, on deeply esoteric mantra, gives rise to busy soul life during the night.

The Class conference was wonderfully ochestrated to be as much of an initiatory experience as the individual chose to make of it. The integration of:

· the thoughtfully delivered personal renditions of Rudolf Steiner’s 19 Class Lessons during the day;

· the lively public lectures on Rudolf Steiner’s biography, deep esoteric topics, music, eurythmy, and dramatic speech during the evenings;

· the daily karmic meetings at Clara’s Counter café or in the dining hall;

had the effect on me, after two jet plane rides home into fierce thunder storms, of feeling as though I had, during that week, been transported back in time to the age of Goethe, if not even briefly to Ephesus; of being drawn through space to the other side of the fixed stars to look at the rainbow chalice; of returning me abruptly to my every day world with new karmic insights.

I must here state my admiration for the stamina of the Conference Committee and organizing members for executing the conference. I noted the grace, the humour, and the expansiveness of the people carrying the conference. I noted the significant presence of the elderly who wanted this experience and those who cheerfully and willingly supported them. (I noticed this also in Ann Arbor in 2007.)

Like my experiences of the two other Class Conferences I have attended (2005, 2007), the overall effect produced a deeper resonance of the Class mantra within me. I gained a greater understanding of the Class as a whole, acquired new ways of integrating the mantra, and perceived more acutely what lives in the forms of the ritual that surrounds the First Class of the School of Spiritual Science – the Michaelic Rosicrucian forms.

Equally importantly, at these conferences I found my presence in the Michael School confirmed by the presence of a growing number of friends. The reality of having been in the Michael School in the spiritual world, as revealed to us by Rudolf Steiner, became just that – more real.

Coming back to the words of the Planning Committee, “ the unfolding path of the Michael School” I wish to develop what that means in my experience as a Class Member and not as a Class Holder, or anyone who has to do with the planning or execution of any Class activity – simply as a Member of the Class since 2002.

The unfolding path of the Michael School has been up until 2005 mostly experienced by small groups of people in their localities under the leadership of their locally appointed Class Holder. Meetings are typically held once per month or in some areas even less frequently.

All that changed in 2005. From the Invitational Brochure for the 2005 conference in Dornach, in the words of the Planning Committee (Sergej Prokofieff, Bodo v. Plato, Johannes Kuhl, and Dr. Virginia Sease): ⁽²⁾

“…In planning this special Conference, we are trying to meet a need which frequently comes to expression in regard to the Class Lessons, namely that it often requires almost two years to go through the entire cycle of Lessons…and thereby the Class member cannot feel the continuity between the Lessons…”

(Contrast this pace through the Lessons with the pace that Rudolf Steiner brought the very first 19 Lessons: February 15, 1925 to August 2, 1924, or 6 months. Place beside this perspective the awareness that concurrently with the Class Lessons Rudolf also gave the lecture cycle on karma known as Karmic Relationships, in 8 volumes.)

The 2005 Class conference took place on the 81^st anniversary of Rudolf Steiner bringing down the Michael School in this earthly form. The Class Lessons were held in free rendition by members of the Collegium of the School of Spiritual Science for the German speaking members. For the English speaking members we also heard from several Class Holders from English speaking countries. There were many hundreds of people at that first conference on Dornach soil.

Post 2005 Conference, Christof Wiechert wrote about the conference in Anthroposophy Worldwide ⁽³⁾, calling it a “Concerted Soul Experience”:

“…This gave rise to a powerful unity of soul experience, a unity that completely devoted itself to the content of the lessons given, even though the manner of the presentations differed, due to the different personalities freely shaping them on the strength of their possibilities in the moment.”

This was also my experience in 2005, 2007, and 2011 – that a conference of this kind on the mantric verses of the 19 Class lessons is an intensive guided meditative experience that works not only individually but also collectively.

Concurrently with the preparations for the 2005 Class conference, Johannes Kiersch was compiling his research into “The History of the First Class of the School of Spiritual Science” which was later published under that title in English in 2006. Mr. Kiersch was commissioned to take up this study, with all libraries open to him, by the Vorstand. Mr. Kiersch presented the findings of his study to the Collegium of Class Holders at their annual meeting in Dornach in the fall of 2005. This was part of the on-going effort to strengthen the work on the content of the First Class. This was reported in Anthroposophy Worldwide: ⁽⁴⁾

“Several hundred Class holders of the First Class of the School of Spiritual Science will come together from all over the world at the beginning of November for their annual Conference… A central item is the presentation of a study by Johannes Kiersch on the history of the First Class. The study can be expected to be an important element in the future development of the work of the School…”

When the year end report for the School of Spiritual Science came out the two impulses, the conference and Mr. Kiersch’s work, were discussed together: ⁽⁵⁾

“Under the auspices of the General Anthroposophical Section a project of the Collegium of the School of Spiritual Science was realized at the Goetheanum for the first time in the summer of 2005. In the course of a one-week conference, the 19 Class lessons were held in German and English. Many hundreds of people from all parts of the world came to the Goetheanum to devote themselves jointly to the core of the spiritual work within the School. Silent eurythmy forms accompanied the work which achieved an intense concentration as early as the first day. The continuation of this initiative by the Collegium of the School will continue to be the focus of the work at the Goetheanum and it is already evident today that as a result the courage to take further steps in living with the mantras and the exercises of the First Class is growing in many countries and groups.

…In autumn 2005 Johannes Kiersch presented his study on the history of the First Class…With these studies, supported by Virginia Sease, Heinz Zimmerman, Bodo v. Plato, and Uwe Werner (Documentation at the Goetheanum), Johannes Kiersch provides a profound insight above all into the first and perhaps key year in the development of the School, into its esoteric, human and social dimensions. Work is currently progressing on translations into English and French and it is planned that they should appear in 2006.”

Flash forward to 2011 and there have now been three subsequent Class Conferences:

· 2007 Michigan University, Ann Arbor, Michigan, USA

· 2009 Rudolf Steiner House, London, England

· 2011 Rudolf Steiner College, Fair Oaks, California, USA

And three books published:

· A History of the School of Spiritual Science, Johannes Kiersch, Temple Lodge Publishing 2006, Verlag am Goethanum 2005.

· The School of Spiritual Science, edited by Johannes Kuhl, Bodo v. Plato, and Heinz Zimmerman, Temple Lodge Publishing 2010, Verlag am Goethaneum 2008.

· Der Meditationsweg der Michaelschule in neunzehn Stufen, edited by Thomas Meyer, Perseus Basel 2011. ⁽⁶⁾

In the same newsletter mentioned above ⁽⁵⁾ under the title “Events on spiritual scientific studies and meditation at the Goetheanum” we read:

“In 2005, numerous events took place at the Goetheanum on the subject of spiritual scientific studies and meditation: probably the most important event was the conference for members of the First Class of the School of Spiritual Science in early July…”

The significant meditative aspect of the Class Conference is here mentioned following the observation of Mr. Wiechert that there is also a unity of soul experience.

After the 2005 Conference in Dornach, two soul disturbances lived in me. One had to do with the publication question regarding the English texts, and the other had to do with the question of free rendering versus reading of the Class lessons. These two questions were finally placed in context for me when in 2006 I bought the English Class texts and Johannes Kiersch’s book. At urgent promptings by Steven Roboz, I made an in-depth study of Mr. Kiersch’s book – particularly Chapter 7, “Between free rendering and reading aloud – How can the First Class rise again?” which Steven Roboz declared to be a very important chapter.

Chapter 7 of Kiersch’s book reflected my own struggle of wanting to hear the words of Rudolf Steiner, at least once for each lesson. At the same time I strove to be receptive to what lived in the Class Holder given freely back out of his or her experience and meditative work with the mantra as given by Rudolf Steiner.

These dilemmas of publication of the Class Texts, and free rendition versus reading aloud the words of Rudolf Steiner, still exist today. This is not just my dilemma as the last conversation I had at the Class conference in 2011 was with a recently appointed Class holder who expressed some hesitancy at suddenly being expected to bring free renditions of the Class lessons to the local members, confessing that the Members preferred to hear the words of Rudolf Steiner.

Steven Roboz and I argued this point many times, and I am still of the opinion that there is a place for the Class lessons to be read. For the first time through the Class lessons, the words of Rudolf Steiner offer a sound platform from which to receive the fruits of the efforts of a Class holder who has worked with the mantra for many years. Then when I take up the work on the Mantra, with suggestions, and indications from several sides I still know where is the firm ground. Steven Roboz always emphasized the importance of knowing where Rudolf Steiner ends and where interpretation begins.

During the 2005 conference the impulse for a second Class conference came about, planned for 2007. This Class conference took place in Ann Arbor, Michigan at Michigan University, and coincided with the 100^th Anniversary of the Munich Theosophical Congress.

Initially one received a simple invitation from the School of Spiritual Science in North America to save the dates for the conference: July 8 – 17, 2007 ⁽⁷⁾ …to be held for the first time on American soil.

In the March 2007 edition of the Portland Anthroposophic Times one finds an article by Philip Thatcher on the School of Spiritual Science wherein Mr. Thatcher describes the up-coming conference as an opportunity, an “occasion to heighten the awareness of all members of the Anthroposophical Society in North America as to the work of the School of Spiritual Science.” ⁽⁸⁾

After succinctly describing the beginning of the First Class, membership in the First Class, the various sections and their relationship to the General Anthroposophical Section, Philip Thatcher continues:

“The work of the General Anthroposophical Section is directly linked with the life of the Anthroposophical Society. Virginia Sease and Paul Mackay have suggested that the Society is the context – the laboratory, in fact – in which the research of the School can be tested and elaborated through the encounter of the members with one another through Society activity…” ⁽⁸⁾

In May 2007 I received a package of information and the program for the Class conference. From the Conference Committee (Joan Almon, Marion Leon, Virginia Sease, and Marguerite Millar) we read: ⁽⁹⁾

“…whatever the individual personal circumstances that have led you here, we invite you to join now in this endeavor as fellow participants in the new Mysteries…

We have striven to create an atmosphere appropriate to the Modern Rosicrucian School, the School for Spiritual Science given to the world through Rudolf Steiner…In recognition of the Rosicrucian Impulse set in motion a century ago at the Munich Congress, the arts – visual, performing, literary – have taken an active preparatory role. They will embrace us and weave among us as integral threads throughout the week.”

The artistic impulses found expression in the daily silent eurythmy of the planets presented on the Lydia Mendolssohn Theatre stage surrounded by the paintings of Michael Howard, representing the “Metamorphosis of the Munich Art Impulse”:

“…It was our intention to capture something of the mood and spirit of the Munich Congress by incorporating one or more elements of what Rudolf Steiner created one hundred years ago. However, it was also clear from the beginning that we did not want to merely replicate his great artistic achievement. We wanted to do something that demonstrated, however modestly, that the artistic impulse Rudolf Steiner initiated in 1907 was very much alive today and continues to evolve and bear fruit.”⁽⁹⁾

There were approximately 250 participants at the Ann Arbor conference in 2007, the focus and ambience of which was decidedly Rosicrucian. Breaks throughout the day provided opportunities in which karmic threads could be discerned, turned over, and re-woven; threads that appeared at the Northern conference in 2009 and again in Fair Oaks in 2011.

My 2005 experience of spending conference free time meditating on the Goetheanum grounds or exploring the nearby esoteric sites or chatting it up at the Karma Corner Café was transformed into the 2007 experience of spending conference free time in the quaint University town of Ann Arbor chatting it up in University cafes or study lounges.

(The third Class conference was held in Rudolf Steiner House, London, England on August 12 – 16 2009 ⁽¹⁰⁾and immediately following that conference was a conference on the Knights Templar at Emerson College ^(11).I cannot seem to find any information on that third Class Conference.)

The 2011 Conference, or the fourth Class conference, was attended by over 200 participants. The ambiance at Rudolf Steiner College, being so fashioned after the Goetheanum, brought forth fond memories of 2005. The days were filled with content that engaged one’s listening most of the time; the activities inspired one to remain as still, focused, and as conscious as possible; there was little free time except for meals. We were surrounded by the artistic works of local artists in the form of paintings and sculpture, also reminiscent of the Goetheanum.

As the conference also embraced the celebrations of the 150^th anniversary of Rudolf Steiner’s birth, every evening was filled with vibrant public discussions and lectures on Rudolf Steiner’s biography and deep esoteric studies, such as Geographic Medicine. The Foundation Stone Meditation was dramatically spoken and performed in eurythmy at the close of each evening.

What I noticed the most about the 2011 presentations of the Class Lessons was the continuity between lessons. Each presenter seemed acutely aware of the place of the one lesson they were bringing within the structure of the whole, and how that lesson related to the one before it or after it. The continuity of the Class Lessons, as an unfolding form relating forwards and backwards upon itself, has been given expression to in a number of ways over these Conferences over the years. And at the same time, the freedom to shape the content of the Lesson in the possibility of the moment was clearly apparent through the manner of execution by very different personalities. ⁽³⁾

I found myself being the ‘last participant’ at the College after the conference ended; last except for all the Class holders and presenters who were soon to gather for a final meeting after the conference. I just happened to be in the right place to help set up chairs for that meeting, and it was then I had the discussion on reading versus free rendition. The unfolding of events clearly demonstrates to me that much thought, planning, and preparation goes into these conferences designed to further the work on the content of the First Class of the School of Spiritual Science, the Michael School in its present earthly form as brought down by Rudolf Steiner.

It is clear that the unfolding path of the Michael School ⁽¹⁾ - the impulse Rudolf Steiner initiated in 1924 continues to evolve and bear fruit. ⁽⁹⁾ The Class conferences are great opportunities to advance one’s relationship to the mantric contents of the Lessons as well as to investigate one’s karmic relations within the Michael School.

Bibliography

Conference Brochure: The Nineteen Lessons of the First Class; for Members of the School of Spiritual Science; A conference in Honor of the 150^th Anniversary of Rudolf Steiner’s Birth; Special events for members and friends in the afternoons and evenings; August 7 – 12, 2011; at Rudolf Steiner College, Fair Oaks, California.
Conference Brochure: The 19 Lessons of the First Class; conference for Members of the School of Spiritual Science; 2 – 9 July 2005; Goetheanum, Dornach.
Anthroposophy Worldwide; No.8/05; School of Spiritual Science; page 2.
Anthroposophy Worldwide: No. 9/05; School of Spiritual Science; Front page.
Single photocopy page of a publication of the School of Spiritual Science; General Anthroposophical Section; Sensitivity towards central Anthroposophical themes; Sensitivity towards central Anthroposophical themes; page 6.
http://www.perseus.ch
The School for Spiritual Science in North America; The North American Collegium of the School for Spiritual Science, the Executive Council and the Collegium of the School at the Goetheanum and the North American Class Holders Circle invite Members of the First Class of the School for Spiritual Science to save the dates for a Conference of the Nineteen Lessons of the First Class, July 8 – 15, 2007.
Portland Anthroposhopic Times, Volume 3.3 March 2007.
Conference Program: The Nineteen Lessons of the First Class, A conference for Members of the School for Spiritual Science, Lydia Mendelssohn Theatre, Ann Arbor, Michigan, July 8 – 15 2007.
Newsletter of the Anthroposophical Society in Ireland, Autumn 2009.
Newsletter of the Anthroposophical Society in North Carolina, page 26, Confronting the Future: Templar impulses in the 21^st Century, the 9^th Historiography Conference at Emerson College, Forest Row, England August 16 -22 2009

Proposal To Form Toronto Branch

2011-10-04T10:09:00.000-04:00

- by Robert McKay

With several study groups now underway in the downtown core, a group of Society members and others interested in Anthroposophy will be meeting in November to discuss the idea of developing a Toronto Branch of the Anthroposophical Society in Canada. In national societies around the world, local branches play a vital role in connecting individuals interested in anthroposophy, in supporting practical initiatives, and, in representing anthroposophy to the local community. Since the Toronto group includes individuals who have not worked together before, the focus of the November meeting will be on getting to know each other, as well as discussing the nature of anthroposophical branch work in general. The group will then consider if there is a shared interest in moving forward with one or more practical projects. This approach is based on the fact that most successful branches have developed gradually out of a shared history of practical work. The being of the branch emerges out of the collaborative doing of a team. A formal request to the Council to recognize a new Toronto Branch is many months away, and will only be considered if the group is successful in maintaining a productive, shared activity. If you are interested in hearing more, or participating in the November meeting, please contact Robert McKay at (416) 723-5608.

Letter from Arie van Ameringen - August 2011

2011-09-06T13:19:00.000-04:00

Dear Friends,

As we approach Michaelmas, we can ask ourselves how we might act in a more consciously responsible way with regard to the world around us. The events of the last few months, on various continents, from England to Syria, from North Africa to Norway, from North America to Somalia, are of concern for all of us in one way or another. On route to Russia, where our ISIS group has come to meet with Anthroposophical initiatives and offer workshops, I made a stop in Frankfort. Wandering through the town, I chanced upon a postcard with an excerpt of a poem by Goethe that I had learned in school. It starts like this:

Edel sei der Mensch,

hilfreich und gut

Denn dass allein

unterscheidet ihn

von allen Wesen

die wir kennen.

These lines can be translated as:

“May the human being be noble, ready to help others, and good.

It is these qualities alone that distinguish him from

All other known living creatures.”

This distinguishing feature in relation to all other living beings is given here as an ideal. The three qualities mentioned in these lines could be described as: a) nobleness of soul, respect for human values; b) generosity in one’s willingness to help others; c) tolerance and a peaceful attitude towards others. This profoundly humanistic poem also allows us to sense the existence of the spiritual world. Further on, Goethe describes how moral deeds are dependent upon the choices one makes and the goals one sets for oneself.

What then can we do? What deeds can we perform that work toward the ideal set forth in Goethe’s poem?

Recent world events bear witness to very difficult economic and social situations. The human behaviour displayed in these events is a far cry from the ideals Goethe wished for. In England, swarms of young people rioted with unparalleled destructive violence. In Syria, the merciless repression of the leaders has gone far beyond the limits of respect for human dignity. The violence of one lone Norwegian citizen show how strongly ideas of religious and ethnic intolerance hold sway in the world. In a recent interview, one of the richest men in the United States, Warren Buffet, condemned the egotistical behaviour of some of his extremely wealthy colleagues. In June, an article printed in the Boston Globe commenting on the present economic situation stated that the number of American children suffering from malnutrition turning up in hospital emergency rooms had doubled in the last two years. And it is easy to find many examples which serve to show the same tendencies.

In chapter nine of his Philosophy of Spiritual Activity, Rudolf Steiner, when speaking of free moral deeds, elaborates on the various reasons which cause us to act – referring to the connection between motive and driving force (the latter being an immediate impulse resulting in an action – Triebfeder in German). The motive, on the one hand, corresponds to the concept or the mental picture that we have for the deed we perform. The driving force, on the other hand, is conditioned by our character disposition, our education, our values, or by the rules of social conduct. Thus, for example, brushing one’s teeth every day may be due to vastly different driving forces depending on the individual. In one instance, this act may derive from a conscious concern for one’s personal appearance; in another case, it may be performed habitually simply because one’s parents insisted on the importance of dental hygiene.

When we perform an “automatic” deed, we are acting in direct reaction to a percept obtained through our lower senses (instincts) or conditioned by social conventions (tact). On a higher level, we may be moved to an action through our feelings (pity, compassion, etc.).

An even higher driving force is the result of thinking, reflection. But the highest of all is the act that comes from intuition, insofar as this action is free from all external (social) or individual (character) constraints. In this case, our deed is the result of a purely spiritual content; it comes directly from the realm of ideas. We act out of love for the deed itself. Then our action is truly free. Our actions, in daily life, result from varying motives. Our degree of freedom will differ depending on the specific circumstances.

The qualities set forth by Goethe are absolutely necessary for preserving our humanness, and we must continue upon this path. No deed performed in this sense is ever too small. But on the way towards free moral deeds, it is good practice always to ask ourselves our reasons for acting in one way rather than another. Simply becoming aware of the motives and driving forces behind our actions is a first step on the path of inner transformation; this is in itself a Michaelic deed. The will-strengthening exercises given by Rudolf Steiner can be of great help on this path. Our actions can then become enlightened and meaningful not only for ourselves but for mankind as a whole.

Arie van Ameringen

General Secretary

August 2011, Irkutsk , Siberia

Lettre de Arie van Ameringen - Septembre 2011

2011-09-06T13:09:00.003-04:00

Chers Amis

A l'approche de la Michaëlie, nous pouvons nous demander quel geste, quelle action nous pouvons faire de façon plus consciente pour le monde qui nous environne. Les évènements qui se sont déroulés depuis quelques mois sur les différents continents, de l'Angleterre à la Syrie, de l'Afrique du Nord à la Norvège, de l'Amérique du Nord à la Somalie, nous interpellent d' une façon ou d'une autre.

En route vers la Russie - où notre groupe d'ISIS va rencontrer des initiatives anthroposophiques et y offrir des ateliers, je me suis arrêté à Francfort. En parcourant la ville, je me suis adonné à lire une carte postale sur laquelle il y avait un extrait d'un poème de Goethe que j'avais appris à l'école. Le début se lit comme suit:

Edel sei der Mensch,

hilfreich und gut

Denn dass allein

unterscheidet ihn

von allen Wesen

die wir kennen

Et qui peut se traduire par:

"Que l'être humain soit noble, dans l'entraide et bon.

C'est par ces seules qualités qu'il se distingue de

tous les autres êtres vivants que nous connaissons."

Cette distinction par rapport aux autres êtres vivants est présentée comme un souhait, un idéal. Les trois qualités mentionnées pourraient être décrites comme: a) de la noblesse d'âme, du respect pour les valeurs humaines; b) une générosité dans l'entraide et c) une tolérance et un comportement pacifique envers ses semblables. Le poème profondément humaniste nous parle aussi du monde spirituel que nous pouvons pressentir. Plus loin, Goethe décrit comment l'action morale est tributaire des choix que l'on fait et des buts que l'on poursuit.

Que pouvons-nous faire comme gestes, comme actions qui aillent dans le sens de l'idéal du poème de Goethe?

Les récents événements dans le monde témoignent de situations économiques et sociales difficiles. Les comportements sont loin des idéaux tels que souhaités par Goethe. En Angleterre, ces hordes de jeunes ont agi avec une violence destructrice inégalée. En Syrie, la répression sans merci des dirigeants a dépassé largement les limites du respect et de l'intégrité humaine. Les agissements d'un Norvégien reflètent des pensées d'intolérance ethniques et religieuses.

Un des hommes les plus riches des États-Unis, Warren Buffet, dans une entrevue récente dénonçait les comportements égoïstes de ses richissimes collègues. Dans un article paru dans le Boston Globe en juin ou on y parlait de la situation économique difficile, on mentionnait que le nombre d'enfants américains sous-alimentés qui se présentait aux urgences dans les hôpitaux, avait doublé depuis deux ans. Et on peut facilement trouver d'autres exemples dans le même sens.

Dans le chapitre 9 de la Philosophie de la liberté, Rudolf Steiner, dans la perspective d'un acte moral libre, développe les différentes raisons qui nous poussent à agir en faisant référence au lien entre le motif et le pouvoir d’impulsion (dans ce dernier cas, il s'agit d'une force qui nous met en action - Triebfeder en allemand). Le motif correspond, pour sa part, au concept ou à l'image mentale que nous avons d'une action. Le pouvoir d’impulsion peut être conditionné par notre disposition caractérielle, par l'éducation, les valeurs ou encore les lois de la société. Ainsi, si une personne se brosse les dents tous les jours les raisons, le pouvoir d’impulsion peut être très différent d'une personne à l'autre. Dans un cas, ça peut être pour des raisons esthétiques, dans un autre cas ça peut être parce que les parents ont insisté sur l'importance de l'hygiène.

Lorsque nous exécutons une action 'automatique', nous agissons directement en raison d'une perception de nos sens inférieurs (instinct) ou d'un comportement social de convention (tact). À un niveau supérieur, nous pouvons être appelés à cause de nos sentiments (pitié, compassion etc.).

Un pouvoir d’impulsion plus élevé est produit par la pensée, par la réflexion Le plus élevé est celui qui nous vient de l'intuition, dans la mesure où cette action est libre de toute contrainte extérieure (sociale) ou individuelle (caractère). Notre action est alors régie par un contenu purement spirituel, elle est issue directement du monde idéel. Nous agissons par amour pour l'acte en soi. Nous agissons alors vraiment librement. Nos actes, dans la vie de tous les jours, peuvent être motivés par des mobiles différents. Nous sommes plus ou moins libres selon les circonstances.

Les qualités que Goethe nous présente sont absolument nécessaires pour notre humanité et nous devons poursuivre sur ce chemin. Une petite action dans ce sens n’est jamais de trop. Mais dans le progrès d'une action morale libre, il est bon de se demander pour quelle raison on agit de telle ou telle façon. Déjà prendre conscience de nos motifs d'action et des raisons de notre pouvoir d’impulsion, est une voie de transformation intérieure que nous pouvons aussi identifier comme une action michaëlique. Les exercices proposés par Rudolf Steiner pour travailler la volonté peuvent aussi contribuer à cette voie. Nos actions en deviendront ainsi plus éclairées et significatives pour nous-mêmes comme pour l'humanité.

Arie van Ameringen

Secrétaire général

août 2011, Irkuts, Sibérie

Report from the Worldwide Biography Conference 2011

2011-08-29T16:45:00.000-04:00

- by Dorothy Lebaron

I attended the Worldwide Biography Conference held from June 28 to July 3, at Emerson College in England. This was the first conference taking place under the new initiative on the site of Emerson College, called “Emerson Trust.” The theme for this year’s conference was “Living in an Awareness of Karma.”

Biography, as a new profession, is much more established in Europe and also Brazil, than it is in North America. Its roots go back to the late 1970s, in Holland, inspired by the work of Bernard Lievegoed. The first worldwide biography conference was held in 1987, and they now take place every two years.

There were more than 100 participants in the conference, from the Netherlands, the UK, Switzerland, Japan, Romania, Brazil, Israel, Germany, the USA, and myself from Canada.

Many of these countries have biography training programs, with graduates often working in the field of biographical counseling or biographical coaching. However, there is also a recognition for “biography workers” or “biography practitioners,” who are professionals who work with human development out of anthroposophy but not with a “counseling” specialty. As Michaela Glöckler said in her keynote lecture, everybody will do their jobs better when they have done biography work. Everybody needs it.

The conference was rich and exciting. It began with two days of master classes, allowing participants to experience the deep learning that biography can offer. In the shorter presentations offered in the marketplace, one could learn about techniques other people are researching and using in the field. There were two evening dialogues where we all gathered in silence and conversation around the theme of “Listening to the Earth” and “Listening to the Karma.”

One of the conference participants from Japan, Yukiko, had assembled fifty-five beautiful photos of Fukushima that were taken before the area was hit by the disaster of the earthquake, tsunami and nuclear power plant destruction. It created a powerful entry into our theme of looking at the time and circumstances we are living in, and recognizing the place where our personal destiny meets the destiny of humanity. Through working individually and in groups we were guided into finding a world event that touched us, recognizing in this event our own personal struggle, meeting the forces at work there, and allowing that struggle to show us a future step. It was very powerful.

There is a pioneering quality to biography work. Questions living in the conference participants were about growing this work, finding applications for it, and a sense of how much it can offer people living in these complex times and searching for deeper meaning and understanding in their lives. As Michaela Glöckler said, in each person’s biography lives their own initiation path. This is a very new branch of anthroposophic work.

Dorothy LeBaron is a faculty member at Arscura, School for Living Art, where there is a biography training program called Biography—Life as Art.

Thomas Meyer Bibliography - Update

2011-08-29T16:10:00.001-04:00

- by Ann Watson

The Laurence Oliphant book, When a Stone Begins to Roll, is Thomas's latest book. It is a fairly small book that comes as an equivalent to the much bigger biography on Laurence Oliphant, by Thomas. Oliphant is mentioned by Rudolf Steiner in the karma lectures as a spiritual being who has been a guide to all initiates when they are entering the spiritual world. When A Stone Begins to Roll sells for $16.50 retail so is very inexpensive
.
Another book is The Bodhisattva Question, which is in print for the second edition, about Krishnamurti and Annie Besant. This book also has two otherwise not published lectures by Elizabeth Vreede about Rudolf Steiner's year of lectures on the Second Coming and RS's relationship to this question.

D. N. Dunlop - a Man of Our Time is perhaps not so easy to get, but I think it is now "print on demand" status. Light For The New Millennium is of course the best of all of them and is one of the most important books in Anthroposophical literature. Emil Bock uses the same material, The von Moltke Papers, as a subject in his Life and Times of Rudolf Steiner Vol. 2 which has as the last three or four chapters the question of Pope Nicholas - who is Helmuth von Moltke.

This book Light For The New Millenium by Thomas Meyer can provide study material for more than a year for anyone interested enough to GET INTO IT. It leads into all sorts of other books like WJ Stein's Ninth Century which has a chapter about Pope Nicholas, and also Emil Bock's above mentioned book. Then one can also can find related study work in the book The Anglo American Establishment by Carroll Quigley, which is about the brotherhoods in England at the time of WW1. Also Terry Boardman's works Casper Hauser - Where Did He Come From?, and Mapping the New Millenium are fantastic followup material. Another excellent book which uses Light For the New Milllennium as a reference book is Conjuring Hitler, a recent work by a PhD in Economics, Guido Preparata, who is mainstream scholarship. It is as Rudolf Steiner predicted - "Future historians" will have their work cut out for them and will see the events around the beginning of WW1 in a different light.

These books are the great books of our era.

Also "in print books" are The Death of Merlin, a cool collection of essays by WJ Stein and of course Rudolf Steiner's Core Mission.

Lettre de Arie van Ameringen - Juin 2011

2011-06-13T09:39:00.004-04:00

Le festival de la rencontre avec le Moi supérieur

Je viens de revenir d’une réunion avec le Collegium de l’Amérique du Nord. Le groupe est constitué de représentants de la Section d’anthroposophie générale et des autres sections. Les participants se réunissent deux fois par année pour partager leurs recherches en Science de l’esprit. Je fus chaleureusement accueilli comme un nouveau membre représentant le Canada.

En premier lieu, ma participation se limitait à écouter le partage de leurs recherches sur les quatre éthers. À la fin de l’année, je devrais être en mesure de vous communiquer des résultats sur ce sujet fort complexe.

Sur le chemin de retour de Kimberton (Pennsylvanie), je me suis arrêté au Lac George, un magnifique endroit au pied des Adirondacks. Je suis arrivé dans un village qui préparait l’Americade, le plus grand rassemblement de motards au monde (plus de 50,000 personnes). Mon sommeil fut écourté par les vagues de vrombissement des moteurs.

On peut affirmer que c’est le festival de la personne qui cherche la liberté de mouvement.

Quand nous parlons de la Pentecôte, nous nous référons à la liberté d’un autre niveau. Qu’est-ce que cela veut dire? Le festival de la Pentecôte permet la réunion de l’être humain avec le Saint Esprit; c’est le travail de chaque individualité pour se libérer de sa nature terrestre et devenir un véritable être humain en établissant un lien avec son Moi supérieur. Par un travail sur soi, il participe au développement de l’humanité entière. Il ne travaille plus à partir du courant héréditaire mais prend sa racine dans la libre individualité. Cela signifie qu’à notre époque l’impulsion christique de l’action libre se fait au-delà des groupes, nationalités et origines ethniques.

Au Congrès de l’AGA à Vancouver, Philip Thatcher a attiré notre attention sur l’importance de l’action librement exécutée dans le processus du karma qui guérit. Paul Mackay a élaboré davantage cette idée lors de sa présentation. Il a posé la question suivante : Quelle est votre contribution au destin de notre temps? Il a mentionné trois étapes, comme aide, dans le développement personnel.

1 Qu’est-ce que je veux changer dans ma vie ?

2. Comment est-ce que je peux arriver à un changement qui perdure ? En l’amenant dans mon sommeil ce changement devient un idéal.

3.L’importance d’un dialogue intérieur dans ce processus de changement. Comment établir un pont entre l’idéal et les faits de la vie réelle ?

En portant un regard sur l’assemblée annuelle au Goetheanum et les événements qui se sont déroulés avant et après, nous pouvons remarquer qu’il y a eu de l’incompréhension, de l’inquiétude par rapport à `l’information qui circulait. Aussi, la question de la représentation des membres lors des votes est devenue cruciale.

Des membres dans les différentes parties du Canada ont spontanément formé des cercles de chaleur de soutien aux membres qui se rencontraient à Dornach. Les rapports qui ont été écrits par des membres sur le déroulement de l’assemblée mentionnent comment le comité directeur s’est efforcé d’expliquer les décisions difficiles qui ont été prises au cours de l’année.

Qu’est-ce que nous pouvons apprendre de ces événements ?

Il est certain que cela nous ramène à la communication dans le vrai sens i.e. une information qui est partagée, commune et qui fait part de la construction de la communauté. L’information devient non-pertinente si elle n’est pas prise en considération de façon positive. La rencontre entre les personnes favorise ce processus de communication.

L’imagination de la Pentecôte présente une communauté spirituelle constituée de la réunion du moi supérieur de chaque individualité. Nous sommes appelés à participer à cette imagination.

Pour conclure, je voudrais remercier France Beaucage et Philip Thatcher pour le travail inspirant qu’ils ont fait pour la Société Anthroposophique au Canada. France a porté la question financière avec rigueur et un grand engagement moral. Philip, par ses nombreux voyages, ici comme à l’étranger, a créé des possibilités de rencontres réelles entre les membres.

Arie van Ameringen,

Secrétaire général

Letter from Arie van Ameringen

2011-06-13T09:28:00.005-04:00

The festival of the meeting of the Higher Self

I have just returned from a meeting of the North American Collegium. This group is made up of representatives of the General Anthroposophical Section and of all the other Sections. The participants meet twice yearly to share their spiritual-scientific research. I was warmly welcomed as a new member representing Canada.

For this initial meeting, my role was that of listener as the others shared the results of their work on the four ethers. At the end of the year I feel I should be able to present some of the results of this very complex question.

On my way back from Kimberton (Pennsylvania), I stopped at Lake George, a magnificent spot located at the foot of the Adirondacks. I found myself in a town preparing for the Americade, the largest gathering of bikers in the world (more than 50,000 participants). My sleep was cut short by wave upon wave of roaring engines.

One could say that this was a festival of the individual seeking freedom of movement.

When we speak of Whitsun, we speak of freedom on quite another level. What does this mean? The festival of Whitsun allows the meeting of the human being with the Holy Spirit; it is up to each individual to work to free oneself from one’s earthly nature and become a true human being by establishing a link with the higher self. By working on oneself, a human being participates in the development of mankind as a whole. In so doing, one no longer works out of the stream of heredity, but rather finds one’s roots in the free individuality. This is to say that in our time the Christ-inspired impulse towards the free deed takes place on a level above that of any group, nationality or ethnic origin.

During our AGM conference in Vancouver, Philip Thatcher drew our attention to the importance of the freely-performed deed as a healing process for karma. Paul Mackay elaborated on this idea in his talk. He asked the following question: What is your contribution to the destiny of our time? He mentioned three stages as an aid to personal development:

1. What do I want to change in my life?

2. How can I bring about a lasting change? When I carry the idea of this change into sleep, this change can become an ideal.

3. The importance of an inner dialogue with oneself in this process of change. How can I create a bridge between the ideal and the realities of daily life?

In looking back over the AGM at the Goetheanum and the events surrounding it, before and after, we become of aware of the uncertainties and the fears generated by all the information in circulation. In addition, the question of the representation of the membership in the voting process became crucial.

Members in various parts of Canada spontaneously created circles of warmth to support those who were meeting in Dornach. The reports written by members who attended mention how the Executive Committee made every effort to explain the difficult decisions that had to be made during the year.

What can we learn from these events?

Obviously, this brings us back to the question of communication in the true sense, i.e. information that is shared by all and as such helps to build true community. Information loses all relevance when it is not taken up in a positive manner. The meeting of individuals with one another encourages this process of communication.

The Whitsun imagination is one of a spiritual community created by the meeting of the higher selves of each individual. We are being called upon to participate in this imagination.

In conclusion, I wish to extend my thanks to France Beaucage and Philip Thatcher for their inspired work on behalf of the Anthroposophical Society in Canada. France carried the financial aspect with rigor and a great sense of moral commitment. Philip, through his many travels, both here and abroad, created real possibilities for meeting among members.

Arie van Ameringen,

General Secretary

Anthroposophical Biography of Steven Roboz

2011-06-08T14:51:00.001-04:00

- by Michael Roboz

Steven came to Anthroposophy through his first wife in London, England, around 1948. There was a choice between seeing a movie or going to a lecture by W. J. Stein. She chose the lecture. Steven then attended Stein’s lectures at all opportunities when he was in London. He was the one at the door with the basket. Steven also accompanied Stein when Stein traveled to places, such as Camphills. Stein and his second wife often visited Steven and Charlotte in their apartment. It seems that Stein took a special interest in Steven.

When Steven got the job with British Be Beers, Stein gave Steven a special medicine against Malaria, as Steven was sent to West Africa to diamond drill for diamonds. Steven never got sick. Steven also survived the harsh heat and humidity by reading Steiner and not drinking. Steven was one of the few mining engineers that did not go nuts in this environment.

One of the few Steiner books that survived the breakup of Steven’s first marriage to Charlotte was The Gospel of St. Mathew. It was sent to him from London to British Guiana. Charlotte took all the rest of his books.

Whenever Steven was in New York, (Union Carbide’s head office was in Manhattan), he was visited 211 Madison Ave. It was there that he was accepted into the School of Spiritual Science by Henry Barnes.

Steven was one of the founding members of the Anthroposophical Society in Canada in Toronto, in 1953, when it split off from the Anthroposopical Society in America.

When Steven and Helga, Steven's second wife (and my mother), came to Vancouver in 1954, there were only the Friedebergs and another old lady, Mrs.Mayne, the grandmother of Ann Watson. . At first, the meetings were held at their rented house off S.W. Marine. By that time, there were the Oldhams (Jack was the British Trade Commissioner), Mrs. Halliday and a couple of German people. I was a baby at the time. The Watsons (Jack and Sheila) brought Ann in a bassenette. Helga stayed in the kitchen during the meetings to try to keep me quiet.

Later, the meetings were held at Mrs. Mayne’s. By 1965, the group applied to become the Albert Steffen Group, since Albert Steffen died that year. That proved to be a problem later when in Dornach, Steven would announce himself to people as Steven from the Vancouver Albert Steffen Group. He cojjld not get an audience at first, until he had a chance to explain the situation.

In 1970, Steven appealed to the group and raised the $10,000 needed for a down payment for the mortgage to buy the first Rudolf Steiner Centre at 4th. /Trutch in Vancouver. The two suites allowed it to be viable and self-supporting. Steven and a few others formed the Rudolf Steiner Centre Association to run the building with Steven as President, and Cora Verbrugh as Treasurer.

In 1971, Steven took over Steiner Book Centre (SBC) from Douglas Andress. Douglas and Else (the President of the Canadian Society at the time) had been visiting us in February of that year. He asked Steven to take over SBC if Douglas died. Six weeks later, Douglas was dead. Steven published over 30 titles and had a distributorship for anthroposophical books in Canada, New Zealand and Australia. .. Over the past year, we have had requests from Bosnia and Israel for them to translate Steven's booklet"Islam-study notes" into their respective languages.

Steven and Helga organized and carried out the festivals. Steven gave the talks and for many years arranged for visiting lecturers who often stayed at our house. Helga was like the social hub of the Society. There were times when we had both foreign and local visitors almost every day. The Wednesday study group, which Steven had started in 1954, continues today. Steven had withdrawn his influence on the Group slowly in the 2000s and since 2009, not gone at all. In the 1970s, we often had over 100 people attending a Wednesday. That was before other study groups and interest groups had formed.

Steven was also part of Committee that helped to start the Waldorf School. Steven was Secretary of the Vancouver Waldorf School Association in 1954..

Compte-rendu de l'Assemblée générale annuelle à Vancouver

2011-06-07T08:30:00.003-04:00

- par Monique Walsh

Chers amis, membres de la Société anthroposophique au Canada,

J’aimerais partager avec vous quelques réflexions sur notre assemblée générale annuelle de la semaine dernière.

La réunion a été fort positive, et nous y avons vécu plusieurs moments émouvants. En effet, ce n’est pas souvent qu’on doit dire au revoir à des collègues et leur souhaiter bonne chance pour leurs nouvelles tâches.
Mais il s’agissait cette fois-ci de le faire pour deux collègues. France Beaucage a siégé sur notre Conseil durant 10 ans. Elle nous a apporté non seulement sa passion et ses connaissances dans le domaine de l’économie, mais aussi un profond souci pour tous les aspects de la vie de l’anthroposophie dans notre pays. Il faut souligner également son engagement à travailler pour rendre l’anthroposophie plus accessible à tous les membres. Ce n’est que maintenant que je comprends le don qu’elle possède pour trouver le soutien humain et monétaire nécessaire à la réalisation de notre vision commune. France assumera maintenant sa nouvelle tâche de responsable de Classe à Montréal.

Et, bien sûr, Philip Thatcher, notre Secrétaire général. Au moment où Philip a accepté cette tâche pour nous, il a dit clairement qu’il ne pouvait s’engager que pour sept années, mais que pendant ce temps il se dévouerait au service de la vie de l’anthroposophie de notre pays avec tous les moyens à sa disposition. Et nous avons tous bénéficié de multiples façons de ce service rendu. Non seulement Philip a-t-il voyagé partout au pays, mais encore il a su établir des liens entre les individus des différentes régions qui portaient les mêmes questions de recherche. Plusieurs d’entre nous nous souvenons que c’est lors de sa rencontre avec son homologue norvégien, Frode Barkved, que l’inspiration lui est venue pour entamer les démarches qui ont abouti à la réalisation du grand congrès sur le Nord. Cette impulsion a réuni les multiples aspects de son travail comme Secrétaire général, rassemblant les membres canadiens et partageant avec la Société anthroposophique mondiale notre façon bien à nous de travailler.

Et la présence de Paul Mackay parmi nous à cette assemblée générale a été une occasion exceptionnelle. Paul a pu partager avec nous ses propres réflexions et son appréciation personnelle du travail de ces deux individus.

Et si, d’une part, nous avons dit au revoir, d’autre part nous avons pu accueillir notre nouveau Secrétaire général, Arie van Ameringen. Nouveau, entendons-nous, comme Secrétaire général mais bien connu comme membre du Conseil depuis des années.

Et nous avons eu le grand plaisir de présenter Jean Balekian et de l’accueillir au sein de notre Conseil. Membre très actif dans la région de Montréal depuis beaucoup d’années, Jean a travaillé comme professeur à l’École Rudolf Steiner de Montréal et il fait partie du cours de formation des professeurs. Mais avant tout, on devrait présenter Jean en sa qualité d’artiste, et aussi comme un homme possédant une énorme chaleur humaine et un merveilleux sens de l’humour tout à fait original. Partout là où il se trouve on entend des rires d’allégresse.

Et oui, on a quand même traité des points à l’ordre du jour pendant l’assemblée! Je voudrais attirer votre attention sur quatre questions pour vous donner une idée du travail qu’entreprendra le conseil durant l’année qui vient.

En premier lieu, il y a la question de normaliser l’envoi de notre contribution au Goetheanum, question dont Doug Wylie a déjà parlé dans son rapport. Soyez assurés que notre engagement financier envers le Goetheanum nous tient à cœur et que nous le respecterons. Il s’agit seulement de nous conformer aux modalités approuvées par l’Agence du Revenu du Canada.

En deuxième lieu, la question du quorum. Vous n’ignorez sans doute pas que, depuis quelques années déjà, de moins en moins de membres ont la possibilité de faire le voyage pour se rendre à l’AGA à partir des différentes régions de notre vaste pays. Cette situation entraine inévitablement une réduction importante du nombre de membres présents et elle compromet sérieusement notre capacité de réunir le quorum nécessaire. Nous étudions plusieurs solutions, que nous allons examiner en profondeur avant de les présenter à la prochaine AGA, qui aura lieu à Toronto. Une de ces options serait de demander aux groupes des différentes régions du pays d’envoyer un individu pour assister à l’AGA, pas en tant que représentant, mais plutôt comme un participant qui pourrait partager avec nous les expériences vécues dans sa région et, en rentrant, présenter un compte rendu de l’AGA à son groupe local. Ceci n’est pas sans rappeler l’époque où les membres des différents coins du pays travaillaient un thème et montaient ensuite, à partir de ce travail, une représentation artistique qui était présentée à l’AGA.

La troisième chose que je voudrais partager avec vous est la possibilité d’un « Prison Outreach Programme » ici au Canada (programme d’information et d’aide auprès des détenus). Le conseil a été saisi de la question, et le requérant a demandé si nous pouvions appuyer une telle initiative sous l’égide de la Société anthroposophique au Canada. Nous avons dit qu’en principe nous trouvions l’idée excellente, tout en reconnaissant en même temps qu’il faudrait d’abord que la question soit étudiée en profondeur; par exemple, il faudrait que nous sachions précisément ce que ce projet impliquerait, qui en porterait la responsabilité, comment les fonds nécessaires seraient séparés du fonds général de la Société. Mais nous reconnaissons aussi qu’un des membres de notre conseil s’y intéresse et serait prêt à appuyer une telle initiative, et nous croyons donc que cela vaut la peine de faire des recherches dans ce sens. Nous partagerons les résultats de ces recherches par l’intermédiaire du bulletin et présenterons nos recommandations lors de la prochaine AGA.

Et une dernière chose, mais non la moindre – on a informé l’assemblée que la Société a versé un don de $25,000 à Hesperus. Vous trouverez des détails de ce don dans le présent numéro du bulletin.

En terminant, au nom du Conseil je tiens à remercier ceux qui ont pu se joindre à nous pour l’AGA et à exprimer ma reconnaissance à tous pour l’appui que vous continuez de nous témoigner.

Chaleureusement,

Monique Walsh

Report from the Annual General Meeting In Vancouver

2011-06-04T09:08:00.005-04:00

Dear friends, members of the Anthroposophical Society in Canada,

I would like to share some thoughts from the annual general meeting on the May long-weekend. It was a very positive meeting with a number of poignant moments. After all, it is not often that we must say goodbye to colleagues, to wish them well in their future tasks. But on this occasion we were parting with two members.

France Beaucage has served on Council for the past ten years, bringing not only her passion and wisdom in the field of economy but also her depth of caring for all aspects of the life of anthroposophy in this country, together with her commitment to make anthroposophy more accessible to the members. Her ability to find practical support for our shared visions was a gift I only now truly understand. France will now take up her next task of Class Holder in Montreal.

And of course, Philip Thatcher, our General Secretary: when Philip agreed to carry this task for us, he was clear that he would only be able to commit for seven years but that he would dedicate himself to bringing whatever skills he had to the service of anthroposophy in this country. And we have all benefited in many ways from this service. Philip not only travelled throughout this country but he also made sure to put individuals in touch with each other from various areas that carried similar research questions. As many of us remember the story, he was inspired in his meeting with his Norwegian counterpart, Frode Barkved, to initiate what would become the Conference on the North. This impulse wove together the many aspects of his work as General Secretary in bringing together the members within Canada and in sharing our unique way of working with the world society. It was truly special to have Paul Mackay with us at this moment, to be able to share his own observations and recognition of the work of these two individuals.

And with saying goodbye, on the one hand, we were also able to welcome our new General Secretary, Arie van Ameringen--although not new to us on Council yet new in this task. And it was a great pleasure to introduce and welcome Jean Balekian onto the council. Jean has been a very active member in the Montreal area for many years. He has been a teacher at the Waldorf School and is also part of a training program for teachers. But Jean should really be first and foremost introduced as an artist, and a man of incredible warmth with a wonderfully refreshing sense of humour. Where Jean is, there is always laughter.

And yes, we did also conduct some business. There are four points I would like to share with you now as an introduction to questions that the council will be working with in this coming year.

First, Doug Wylie has already brought to your attention in his report the need to correct the situation around the sending of our contribution to the Goetheanum. Please know that we are committed to sending our annual contribution and are simply putting into place the CRA-approved way of doing so.

Second is the question of the quorum, which has arisen for the last two years. As you know, over the years fewer and fewer members have been able to travel to the AGM from other parts of our vast country. This has the inevitable effect of reducing the number of members present and seriously jeopardizes our ability to meet the prescribed quorum. We are looking at various options, which we will research thoroughly before presenting them at the next AGM that will take place in Toronto. One idea is to ask groups from various areas to send someone, not as a representative, but as a participant that can then share his or her experiences of their area and bring back a report from the AGM to the group. This is somewhat in the spirit of the times when members across the country worked with a theme and then put together an artistic manifestation of their work, which was then shared at the AGM.

The third point I wish to share from our meeting is the possibility of a Prison Outreach Program here in Canada. The question of a prison outreach has been brought to the council, asking if we could support such an initiative under the auspices of the Anthroposophical Society in Canada. We have said that in principle we think it is a wonderful idea. At the same time, we recognize that there needs to be a lot of research done. We will need to know exactly what this project would entail, who would be responsible for it, how the finances for it would be separated out from the finances of the society, among other things. But we also recognize that we have a council member that is interested and willing to support such an initiative, and we feel it is worth investigating. We will share our findings with you visa Glimpses and bring our recommendation to the next AGM.

Last, but most definitely not least, was the sharing of the news of the Society's gift of $25,000 to Hesperus, which is spoken to more in depth in this issue of Glimpses.

To close, on behalf of the council, I would like to acknowledge those who were able to join us at the AGM in Vancouver and to thank you all for your continued support.

With warmest regards,
Monique Walsh

Treasurer's Report - June 2011

2011-06-02T12:58:00.005-04:00

- by Douglas Wylie

Dear Members,

To begin I would like to thank you for your continued trust and support in my role as Treasurer. For the benefit of those that were not able to attend the recent AGM in Vancouver, this report summarizes my presentation.

The year 2010 was a year of orientation for me as I took over the responsibilities with the Council for the financial aspects of the Society. I thank Mark McAlister, France Beaucage and all Council members for their support, and for the extensive work that we did over the year.

In April I was able to attend the Annual General Meeting of the General Anthroposophical Society in Dornach as well as the annual meeting of the Treasurers of the National Societies. These meetings gave me a greater appreciation for the importance of supporting the heritage and current work at the Goetheanum as a solid foundation for the Anthroposophical work done in the world.

When I took on the role of Treasurer, I noticed a somewhat ambiguously worded question on the information return to the Canadian Revenue Agency. To determine the course of action needed we, the Council, decided to engage a lawyer. He was able to confirm that the Society has been indicating incorrectly about sending money outside the country. The point in question is around sending monies to the Goetheanum as part of our membership in the world organization. The rules stipulated by the Canada Revenue Agency regarding how we steward our money are very explicit.

In working with Paul Mackay on the question over the AGM weekend in Vancouver we became clear on a course of action. We will now follow up on the possibility of creating a Canadian Charitable Society within the General Anthroposophical Society centred at the Goetheanum. This is the successful solution that the society in the United States came to in order to meet regulations there.

The financial statement for 2010, as compiled by our Accounting firm, Clarke and Kaprelian, was presented and approved by the members present at the AGM. The budget for 2011 and 2012, as mailed to the membership, was also formally accepted. All these documents can be viewed on our website.
The information return for 2010 and the corrected return for 2009 will now be completed and submitted.

Some of the goals for 2011 are as follows:

• Review stewardship arrangements where needed in order to make the expenditures done at the local level transparent and to ensure that we are in line with the rules of the Canadian Revenue Agency in this regard.

• Investigate options for our term deposit investments to determine if DUCA Credit Union remains the best option.

• The Council to review Anthroposophical Society in Canada’s financial policies and bylaws.

Updated Schedule For Thomas Meyer's 2011 Visit

2011-05-04T09:42:00.003-04:00

Edmonton:
13 September: Open House at Theosophical Branch
14 September: Talk at the Theosophiocal Branch on D N Dunlop and Memories of Rudolf Steiner's early days at the Theosophical Society
Contact: Ernest Pelletier (780-436-6203)

Calgary
15 September. Talk on Biography Reincarnation and Meditation
Contact: Christine (403-217-9514)

Vancouver
16 September. Talk at the Rudolf Steiner Centre on The Challenges Facing the Anthroposophical Movement in the Coming Times
17 September. Talk at the Rudolf Steiner Centre Biography, Reincarnation and Meditation
18 September. Talk at the Christian Community on Biography, Reincarnation, and Meditation.
Contact: Ann Watson (250-653-4184)

Vancouver Island
21 September. Talk in the evening at Sunrise Waldorf School on Biography, Reincarnation, and Meditation.
Contact: Ann Watson (250-653-4184)

USA23-24 September, Portland. Contact James Lee (503-249-3804)
28 September - 2 October, Sacramento. Contact Rudolf Steiner College

Impressions de l’Assemblée générale à Dornach : 16 avril 2011

2011-05-04T08:49:00.001-04:00

- Agnes and Herb Schneeberg, London ON

Quand nous avons appris en février que, lors de l’Assemblée générale annuelle de la Société anthroposophique à Dornach, on allait présenter une motion visant à expulser le Comité au Goetheanum en bloc, nous étions en état de choc. Comme le résultat de ce vote risquait de compromettre l’avenir de toute la Société anthroposophique, nous avons décidé après un long examen de conscience, et sans savoir à quoi nous attendre, de nous rendre à Dornach pour participer à cette réunion importante. Notre seule certitude : bien des choses dépendraient du nombre de membres qui s’y présenteraient.

Nous arrivons une journée à l’avance pour nous orienter et pour apprendre tout ce que nous pouvons au sujet des problèmes et des procédures. Il devient apparent que même les gens les mieux placés n’ont aucune idée de combien de personnes se présenteront ni de comment elles voteront. Cette incertitude intensifie la tension et l’appréhension que nous ressentions déjà. Le jour même, à 8h, nous montons la colline à pied jusqu’au Goetheanum (l’assemblée commencera à 9h) pour faire la queue devant l’entrée.

Il devient vite évident que beaucoup de membres ont fait le voyage jusqu’à Dornach, venant de près et de loin. Dans la Grande Salle toutes les places sont rapidement prises, et la foule qui déborde est accueillie dans la Salle de la Pierre de Fondation où on avait installé un grand écran vidéo (en tout, approximativement 1300 participants).

Après un bref morceau de musique (piano), Paul Mackay prend la parole pour ouvrir l’assemblée et pour expliquer les règles de procédure : une simple majorité emportera le vote et on ne fera un compte exact des mains levées que dans le cas d’un vote serré. Celui ou celle qui veut parler peut remettre un carton à l’animateur ou simplement faire la queue. On accordera quelques minutes à chaque intervenant, et une clochette sonnera pour indiquer que son temps est écoulé. Il y aura de l’interprétation simultanée en anglais, en français et en italien.

Sur la scène : un pupitre à l’intention des intervenants; à droite, une table où sont assis les 6 membres du Comité Exécutif (CE); à gauche, une table où sont installées les deux personnes qui sont responsables du lien téléphonique avec la Salle de la Pierre de Fondation, du décompte des votes, et du contrôle des règles de procédure.

D’abord, trois membres du CE nous adressent la parole. Sergei Prokofieff affirme qu’au cours des dix dernières années, le CE est devenu une véritable équipe qui plus que jamais représente la Société mondiale. Ses membres travaillent bien ensemble. « Nous avons commis des erreurs, mais nous voulons favoriser le bien-être de la Société et ferons un effort pour être plus ouverts à ce qui vient à nous…. Et nous chercherons à trouver des moyens pour faire face aux récriminations que nous reconnaissons comme justifiées. » Bodo von Plato mentionne que le CE a l’obligation de remplir la tâche que lui a confiée Rudolf Steiner : nourrir la vie de l’âme chez l’individu et dans la Société anthroposophique grâce à la connaissance du monde de l’esprit. Paul Mackay décrit les décisions difficiles qui ont dû être prises au cours de l’année 2010. Il a fallu couper 2.8 millions de francs suisses du budget; on a dû congédier 22 collaborateurs et le CE ne sait pas encore si ces mesures seront suffisantes. « Nous devons travailler ensemble avec les collaborateurs, les Secrétaires généraux et les représentants des différents pays; nous ne pouvons pas faire ce travail tout seuls. »

Nous en arrivons alors aux motions elles-mêmes. Au début de chaque motion, des participants font la queue pour prendre la parole (souvent plus de gens qu’on ne soit en mesure d’entendre) pour donner leurs interprétations personnelles. Le déroulement semble en tout relativement calme et respectueux, mais l’ambiance qui sous-tend l’assemblée est imbue de tensions et d’émotivité. Les intervenants expriment une gamme impressionnante et complexe de points de vue divergents.
Suite à une entente préalables entre le CE et le cercle des Secrétaires généraux, il est proposé que l’assemblée commence avec la motion #2 (la plus cruciale, celle traitant d’un vote de non-confiance à l’égard du CE), car il faut de toute évidence qu’elle soit réglée en premier lieu. La motion #1 suivra (le mandat de 7 années pour les membres du CE). La proposition est adoptée par la majorité, moyennant un vote à main levée. On se penche donc sur la motion #2. Une douzaine de participants au moins veulent se faire entendre. Nous faisons un effort pour écouter aussi objectivement que possible les diverses préoccupations exprimées. Lors de la rencontre du CE avec les Secrétaires généraux dans la semaine précédant l’AGA, on a décidé de ne pas s’objecter à ce que cette motion soit soumise à un vote secret, et cette procédure est alors acceptée par l’assemblée (vote à main levée). Par conséquent, tous sont priés de cocher l’une des 3 options imprimées sur le bulletin de scrutin : 1) Confiance en le CE; 2) Abstention; 3) Non-confiance en le CE. Les bulletins de vote sont comptés durant l’heure du repas.

Au grand soulagement de la plupart des gens présents, il y a 876 voix en faveur du CE (votes de confiance), 257 contre, et 156 abstentions (en plus de 11 bulletins annulés). Virginia Sease remercie l’assemblée : « Le CE travaillera très fort pour regagner la confiance de ceux qui ont voté contre nous. »

Nous tournons alors notre attention vers la motion #1 concernant le mandat de 7 ans et la confirmation de 3 membres du CE. La motion est adoptée. Virginia Sease mentionne combien les membres du CE travaillent bien ensemble malgré de profondes différences d’opinion; elle appuie personnellement les 3 collègues qui doivent être reconfirmés. Tous remplissent les bulletins de scrutin portant les 3 noms avec des cases « oui » et « non » pour chacun des 3. Les résultats : Sergei Prokofieff – oui 1015, non 210; Bodo von Plato – oui 815, non 384; Paul Mackay – oui 837, non 356.

Parmi les motions qui restent, la motion #4, celle qui demande la tenue d’une assemblée générale extraordinaire pour discuter de l’avenir de Weleda, suscite des interventions passionnées d’au moins une douzaine de médecins, de collaborateurs Weleda, et d’autres. Au nombre des préoccupations figurent : la survie financière de Weleda, la disponibilité future des remèdes Weleda, la forte promotion des produits cosmétiques Weleda au détriment des médicaments, etc. Nous entendons des avis divergents sur toutes ces questions. La motion demandant une assemblée générale extraordinaire est adoptée par une majorité importante. (Note : la Société anthroposophique reste un des actionnaires importants de la compagnie Weleda).

Les autres motions à l’ordre du jour ou sont retirées ou ne reçoivent pas suffisamment d’appui pour être adoptées.

Finalement, puisque le tout a pris presque douze heures, nous entendons une version écourtée du rapport financier et l’on remercie chaleureusement Cornelius Pietzner, qui se retire du poste de trésorier pour se consacrer à son projet de levée de fonds pour le Goetheanum.
Un sentiment de soulagement commence graduellement à nous habiter, mais ce n’est que le lendemain (dimanche des rameaux) que nous devenons conscients des forces de renouveau et d’espoir qui se manifestent autour de nous. Nous nous rendons compte pour la première fois que nous avons passé toute la journée du samedi dans la Grande Salle du Goetheanum sans réellement apprécier sa beauté, et que nous n’avons pas non plus laissé pénétrer en nous la beauté de la nature bourgeonnante du paysage. Mais, hier il s’est passé quelque chose d’important et nous sentons que, jusqu’à un certain point, un poids nous a été enlevé du cœur. Nous sommes rassurés par le fait que le CE et les Secrétaires généraux chercheront activement des moyens pour permettre à tous les membres de participer aux décisions les plus importantes, évitant ainsi que nous ayons à vivre une situation analogue à l’avenir. Nous avons également le sentiment que le CE se penchera avec le plus grand sérieux sur tous les problèmes soulevés durant l’AGA. Et nous nous rendons compte que tous les individus, partout dans le monde, qui ont accompagné ces évènements avec leurs bonnes pensées ont aidé, eux aussi, à ce que ce processus connaisse une issue positive.

Suivant une conférence remarquable de Sergei Prokofieff dimanche matin, nous assistons au groupe de discussion en anglais animé par Virginia Sease et Cornelius Pietzner; nous étions presque 70 membres des différents pays de langue anglaise. De retour dans la Grande Salle, on nous présente plusieurs nouveaux responsables de Section; nous sommes impressionnés par leur sincérité, leur honnêteté et leur vif désir de trouver de nouvelles façons d’aborder le travail dans leurs champs de compétence respectifs. Et finalement, on remercie chaleureusement notre propre Philip Thatcher pour ses années de service comme Secrétaire général. Philip nous fait rire avec des descriptions de ses expériences aux douanes en traversant plusieurs frontières, nous racontant les différentes réactions qu’il suscite en tentant d’expliquer « l’anthroposophie » aux agents.

Le dernier évènement, une magnifique représentation d’eurythmie, produit sur nous un effet profondément spirituel et nous rappelle la véritable raison pour laquelle nous sommes tous ici. Cette prestation artistique mérite des applaudissements enthousiastes et soutenus, et ainsi s’achève le congrès.

Plus tard dans l’après-midi, toujours dans la Grande Salle, nous avons l’occasion d’entendre une présentation du Messie de Händel donnée par un ensemble baroque sur instruments d’époque, avec d’excellents solistes et une des plus belles chorales que nous ayons jamais eu l’occasion d’entendre.

C’est une digne conclusion d’un voyage fertile en évènements.

Agnes et Herb Schneeberg, London, Ontario

Impressions from the AGM at the Goetheanum: April 16, 2011

2011-05-03T10:51:00.003-04:00

- by Herb and Agnes Schneeberg (London, ON)

When, at the end of February of this year, we learned that a motion was going to be presented at the AGM of the Anthroposophical Society in Dornach to oust the whole Executive Council, we were shocked. As the outcome of this motion could potentially affect the future of the whole Anthroposophical Society, we decided, after some soul-searching, to travel to Dornach to be part of this important AGM, even though we did not know what to expect. But it was clear to us that a lot would depend on how many people were going to attend this AGM.

We arrive a day early in Dornach to orient ourselves and to learn as much as we can about the issues, procedures and expectations. It turns out that even the people 'on the inside' have no idea how many members will come or how they will vote. This uncertainty adds to the tension and apprehension we already feel. On the day itself we walk up to the Goetheanum well before 8:00 a. m. (the meeting will start at 9:00 a. m.) and line up to get inside.

Soon it becomes evident that indeed many members have made the trip to Dornach from far and near; the great hall fills to the last seat and the overflow crowd is accommodated in the Foundation Stone hall, where a large video screen has been set up (total estimate: around 1300 members).

After a brief selection of piano music, Paul Mackay opens the meeting and explains the procedures. Simple majority counts and there will be an exact count of hands only when the results are close. If someone wants to speak, he or she can hand a slip to the moderator or simply line up. A few minutes are given to each speaker, at which time a little bell will be heard to indicate that the time is up. Simultaneous translations will be given in English, French and Italian.

On the stage is a speaker podium; on the right a table with the six members of the Executive Council, and on the left a table with the two people responsible for the phone connection to the Foundation Stone hall, for the counting of the votes, and for maintaining the legality of the procedures.
First we hear from three members of the Executive Council (EC). Sergei Prokofieff states that in the last ten years the present EC has become a real team which more than ever before represents the world society. They work well together. “We made mistakes, but want to help the well-being of the society and will try to be more open to what comes towards us” and “we will be looking at ways of dealing with those criticisms that are justified.” Bodo von Plato mentions that the EC has an obligation to fulfill the task it has been given by Rudolf Steiner, to nurture the soul-life both in the individual and in the Anthroposophical Society through knowledge of the spiritual world. Paul Mackay describes the difficult decisions that had to be made in 2010. The budget had to be cut by 2.8 million Swiss Francs; 22 co-workers had to be let go and the EC doesn't know yet whether these measures are sufficient: “We have to work with our co-workers, the General Secretaries and country representatives; we cannot do this alone.”

Now we come to the actual motions. At the beginning of each motion people line up to speak — often more than can be accommodated — to give their personal interpretations. Although it seems on the whole a relatively civilized process, the undercurrent is tense and emotional and the speakers unquestionably bring an amazing complexity of viewpoints.

Following earlier consultations between the EC and the General Secretaries, it is proposed to start the AGM with the crucial motion #2 (no confidence in the EC), as it clearly needs to be addressed first, followed by motion #1 (seven-year terms for EC members). This proposal is accepted by a majority of those present by a raising of hands. Therefore we now turn to Motion #2. At least a dozen speakers want to have their say. We try to listen objectively to a range of concerns. During the meetings of the EC and General Secretaries in the week leading up to April 16, it also has been decided not to contest the wish for a secret vote on this motion and a majority of members agrees to that decision by a raising of hands. So everyone is asked to check one of the following three options on their ballot: 1) Confidence in EC; 2) Abstention; 3) No confidence in EC. The ballots are counted during the lunch break.

To the relief of most people, there are 876 votes for confidence in the EC; 257 votes for no confidence and 156 abstentions (and 11 spoiled ballots). Virginia Sease thanks everybody: “the EC will work hard to earn the trust of those that voted against us.”

We then turn to Motion #1, regarding seven-year terms and affirmation of three EC members. The motion is approved. Virginia Sease mentions how well this EC works together, despite profound differences of opinion; she personally supports the three colleagues who are to be reaffirmed. Everyone fills out a ballot with yes-or-no checks at the three names and the results are: Sergei Prokofieff 1015 yes, 210 no; Bodo von Plato 815 yes, 384 no; Paul Mackay 837 yes, 356 no.

Of the remaining motions, it is Motion #4, the request for an Extraordinary General Meeting to discuss the future of Weleda, that brings impassioned responses from at least a dozen doctors, Weleda co-workers and others. There is concern about the financial survival of Weleda, future availability of Weleda medicines, promotion of the cosmetics over the medicines, etc. We hear differing opinions on all of these issues. The motion for an Extraordinary Meeting is accepted by a large majority (Note that the Anthroposophical Society remains a major shareholder in Weleda).

The remaining motions are either withdrawn by their sponsors or receive not enough support to pass.
Finally, because this whole process has taken the better part of twelve hours, we hear a shortened version of the financial report and a warm thank-you is given to Cornelius Pietzner, who is stepping back from his treasurer's job to dedicate himself to fund raising efforts for the Goetheanum.

A sense of relief is growing in us, but it is not until the next day (Palm Sunday) that we feel the forces of renewal and hope around us. For the first time we realize that we have spent the whole Saturday in the great hall of the Goetheanum without really appreciating it, and that we have not fully taken in the beauty of the blossoming nature around us either. But something has been accomplished yesterday and we feel at least some weight lifted off our shoulders. We have been reassured that the EC and the General Secretaries will be looking into finding ways for all members to have a say in crucial decisions, so that hopefully we will not be faced with a similar situation in future years. We also have a sense that the EC will take a serious look at all the issues raised during the AGM. And we realize that the many people all over the world who have accompanied this important event with good thoughts have also helped bring this whole process to a good conclusion.

After an impressive talk on Sunday morning by Sergei Prokofieff, we attend the English discussion group led by Virginia Sease and Cornelius Pietzner, together with almost 70 other members from English speaking countries. Back in the great hall several new section leaders are introduced and we are impressed with their honesty, sincerity, and eagerness to look for new ways to approach their particular area of work. And finally our own Philip Thatcher gets thanked for his years as General Secretary and makes us all laugh with his description of his experiences at various border crossings, and the reactions he gets when trying to explain what Anthroposophy is to the customs officials.

The last event, a beautiful Eurythmy performance, has a profound spiritual effect on us, reminding us why we are all here in the first place. There is a sustained, enthusiastic applause of appreciation for this artistic contribution which closes the conference.

Later that afternoon, also in the great hall, we have the opportunity to hear Handel's Messiah by a baroque ensemble playing on period instruments, wonderful soloists, and one of the most beautiful choirs we have ever heard. A worthy ending to an eventful journey!

Agnes and Herb Schneeberg, London, Ontario

Treasurers' Meeting at the Goetheanum: 18-19 April 2011

2011-05-03T10:24:00.006-04:00

- by Douglas Wylie

This report is an overview of the meeting. For a much more in-depth report see the report from Hans Hasler. (See link in May eNews.)

Representatives from approximately 15 National Societies and groups met for the annual meeting of the Treasurers. This was a first-time meeting for me, and I felt very welcomed and had the pleasure to meet fellow Treasurers from around the world and take part in a very lively, productive and important meeting.

The main agenda item, of course, was the lack of funds to cover the programs at the Goetheanum. This difficulty, from my view, was the root of the challenging motions addressed at the AGM this year.

At the Treasurer’s meeting, we reviewed the Financial Statements and Budgets in detail and had discussions and questions around the challenges. We spent some focused time reviewing a chart showing countries and groups with their associated contributions. Basically, each country has a scaling factor, or "index", to equalize the relative burden for each country against the standard, which is the Swiss contribution, in Francs, as originally set out in Principle # 12. This chart had not been updated since 1990, and we all agreed that it was overdo to review the amount and indexes in the hopes that more funds could be forthcoming. We discussed updating the indexes, which were set primarily by a formula, and we discussed adjusting the base Swiss amount to account for inflation.

Paul MacKay informed the group that a small working group, including Treasurers from Germany, Switzerland, and Holland, had formed recently to look at the issues in detail. Paul hoped that the group of National Treasurers would be a next level of support to address the issues. Creating a direct link to the circle of General Secretaries was also mentioned, to bring alignment between needs and economics/finances. Some countries had both their General Secretary and Treasurer in attendance, while some Treasurers were absent, with the General Secretary filling in for them.

Paul also discussed re-formatting the budget to better reflect the kinds of money at work, to bring more consciousness to the issues. (For more information, see Hans Hasler’s report.) This is something I have also been working towards for our Canadian Society.

Cornelius Pietzner was helpful in bringing clarity and understanding of the details contained in the financial documents. Cornelius said that he will be available as a consultant to Paul in his new role as Treasurer. Cornelius received a very warm good bye and was not present during the Sunday portion of the meeting. I had the opportunity to sit beside Cornelius at lunch and had an extended conversation to deepen my understanding of his new initiatives and the issues addressed at the AGM and Treasurer's meeting.

Each person at the meeting spoke to give a brief country report. The representatives from countries with new Treasurers like me also introduced themselves and their respective societies. As a representative from our Canadian Society, I felt it very important to attend this meeting and take part. I would be happy to elaborate to any Member who is interested in hearing more.

Douglas Wylie

Treasurer, Anthroposophical Society in Canada
416-505-4134, e-mail

Schedule For Thomas Meyer's 2011 Visit

2011-03-07T16:18:00.000-05:00

13-14 September, Edmonton. Contact: Ernest Pelletier (780-436-6203)

15 September, Calgary. Contact: Christine (403-217-9514)

16-18 September, Vancouver (Waldorf School, Rudolf Steiner Centre, Christian Community). Contact: Ann Watson (250-653-4184)

21 September, Vancouver Island. Contact: Ann Watson (250-653-4184)

23-24 September, Portland. Contact James Lee (503-249-3804)

28 September - 2 October, Sacramento.

Pour ma chère sœur, Ingeburg Lüdke

2011-03-07T14:02:00.000-05:00

- De son frère Gerhard

Notre mère t’a déposée dans ton berceau. Dieu t’a bénie avec le signe astrologique du Lion. Dans la nature, le lion est le roi du règne animal. Pour les êtres humains le signe du Lion représente l’effort inlassable vers un but toujours plus noble dans sa vie.

Lorsque nous inventions nos jeux d’enfants ensemble, qui était toujours le chef? Inge. Elle l’était aussi à l’école. Et dès le jour où elle est partie confronter le grand monde, elle s’est toujours efforcée d’atteindre des buts élevés, d’améliorer le monde. Ma sœur et moi – son frère né sous le signe du Sagittaire – percevions comment le soleil brille sur chacun.

Ça, c’était notre Inge. Que Dieu lui donne une paix éternelle. Nous nous souviendrons toujours d’Inge – elle a sa place dans nos cœurs.

Avec tout notre amour,

Ton frère Gerhard, ta belle-sœur Irene, toute ta famille et tes amis. Que la paix soit avec toi.

For My Dear Sister Ingeburg Lüdke

2011-03-07T13:56:00.000-05:00

- by her brother Gerhard

For my dear sister Ingeburg!

Our mother laid you in the cradle. God blessed you with the astrology sign Leo. In nature the lion is "King of the Animal World." For humans the Leo sign is the never ending striving for a better and higher aim in life.

When we created our games as children, who was always the leader? Inge. As she was in school. The day she faced the open world, she was striving always to higher aims, to make it a better world, and so went her influence. My sister and I — her brother with the astrology sign Sagittarius — let the sun shine on everybody. That was our Inge. May God give her a peaceful eternal life. We always will remember Inge - she has a place in our hearts.

Our love,

Your brother, Gerhard, your sister-in-law, Irene and all your family and friends. Peace be with you.

Souvenirs d’Inge Ludke, 1915 - 2011

2011-03-07T13:47:00.001-05:00

- Angelica Thiemann et Inge-Barbara Bastian, 23 janvier 2011

J’ai connu Inge quand j’ai commencé à participer à un groupe de la Société anthroposophique, aux alentours de 1986. J’ai rapidement appris que lorsqu’elle se mettrait à parler, son discours n’aurait qu’un lien ténu avec le sujet à l’étude, reflèterait plutôt ses propres préoccupations concernant les questions de spiritualité, et serait relativement long. Vers la fin de sa vie, le sujet en question avait généralement rapport aux anges. Souvent, il lui arrivait de ne plus pouvoir retrouver tous les exemples qu’elle voulait donner; elle disait alors « et ainsi de suite, et ainsi de suite… » et reprenait allègrement son discours. Elle avait coutume de nous dire que nous devrions nous occuper de ce qui se passait dans le monde, laissant transparaître sa conviction que nous ne savions pas grand-chose.

Ce n’était que lorsque j’étais seule à seule avec elle pour un échange ou pour la conduire quelque part en auto, qu’elle révélait combien elle était aimable, chaleureuse, et pleine de reconnaissance, même pour les moindres gestes. Et que dire de son enthousiasme, qui l’amenait littéralement à sauter de joie, même à 90 ans!?

Elle avait un goût prononcé pour les sucreries et en offrait généreusement à ceux qui l’emmenaient en voiture, en signe de reconnaissance pour le service rendu.

Durant ses dernières années, Inge adorait donner ses cours de mythologie dans le cadre du dépar-tement de Continuing Education de l’université McGill. Elle avait l’habitude de faire le trajet à pied, de son appartement à Westmount jusqu’à l’université, et ce jusqu’à l’âge de 90 ans et plus. Lors-qu’elle a cessé d’enseigner à McGill, plusieurs de ses auditeurs dévoués lui ont prié de continuer à donner des cours chez elle, ce qu’elle a fait avec la plus grande joie.

Elle adorait la poésie, et en écrivait beaucoup. Elle avait l’habitude d’offrir à notre groupe des poè-mes spécialement composés pour les différentes occasions. Comme elle refusait avec véhémence les commodités modernes, elle les tapait sur sa machine à écrire, appareil pour lequel elle avait de plus en plus de difficulté à trouver des rubans.

Je n’ai retrouvé qu’un seul de ses poèmes, daté du 24 février 1997. Le voici. Bien que la traduction ne respecte pas les rimes de l’original, elle pourrait donner un sens de qui était réellement Inge.

En regardant une grosse tempête de neige

Silence et calme
Dansent une ronde
Dans le monde intérieur
Qui nous tient ensemble.

Les sons aigus rayonnent,
Les sons doux peignent,
Les sons gravent veulent
Ce que nous devrons faire à l’extérieur
Comme nous avançons un pied devant l’autre.
Sur le bord du chemin un monstre grogne,
Au loin la tentation reluit,
Devant une porte un mendiant est assis.

Silence et calme
Nous donnent des lunettes pour
Mieux contempler le monde,
Pour mieux respecter les hommes.

Ne ferme pas les yeux
Sur des choses qui semblent sans valeur;
Accepte la douleur qu’elles provoquent en toi
Et accueille-les dans ton cœur.

Ins große Schneetreiben blickend

Die Stille und das Schweigen
Tanzen einen Reigen
In der Innenwelt,
Die uns zusammenhält.

Hohe Töne strahlen,
Sanfte Töne malen,
Tiefe Töne wollen
Was wir draußen sollen,
Wenn ein Fuß dem andern folgt,
Am Wegesrand ein Untier grollt,
Von ferne die Versuchung blitzt,
An einer Tür ein Bettler sitzt.

Das Schweigen und die Stille
Schenken uns die Brille
Zu bess'rer Weltbetrachtung
Zu gröss'rer Menschenachtung.

Schließe nicht die Augen
Vor Dingen, die nichts taugen;
Lasse sie nur schmerzen
Und nehme sie zu Herzen.

MOT DU SECRÉTAIRE GÉNÉRAL - March 2011

2011-03-07T13:24:00.001-05:00

Chers amis,

Dans la semaine du 13 février, j’ai appris le décès de trois personnes de notre communauté anthroposophique de Thornhill, en Ontario. Robert Nason et Michelle Monkhouse sont morts au début de la semaine, les deux âgés dans la vingtaine. Leur décès inattendu a bouleversé les familles et les amis. Veronica Jackson est morte le vendredi de la même semaine, mettant un terme à sa lutte contre le cancer et à sa vie de service aux autres, à l’intérieur et à l’extérieur de la communauté Camphill en Ontario.

Tout en portant dans mon cœur et dans mes pensées la traversée du seuil de ces trois individus, je m’interrogeais sur le moment de leurs décès. C’est alors que, il y a quelques jours, je me suis réveillé le matin dans un moment de clarté intérieure : serait-il possible que Veronica ait traversé le seuil pour venir en aide à Robert et Michelle? qu’elle ait parlé à sa propre maladie pour dire : Le moment est venu; on a un besoin urgent de moi de l’autre côté. Tu peux terminer ta tâche dans ma vie actuelle pour que je puisse traverser maintenant.

Je ne peux accueillir une telle pensée en moi que comme une possibilité, une possibilité toutefois qui serait parfaitement en harmonie avec la Veronica Jackson que j’ai appris à connaître ces dernières années. Comme élève de l’anthroposophie elle était à la fois mûre et pleine de compassion, prête à servir les autres partout là où le besoin se faisait ressentir.

Est-il donc possible que nous qui avons pris connaissance de ces trois passages du seuil ayons par le fait même été témoins d’un acte karmique? Un geste né de rapports karmiques venus du passé, ou né par contre de la profonde reconfiguration du karma rendue désormais possible grâce à l’être et à la présence du Christ comme Maître du Karma?

Même si Rudolf Steiner affirmait que la connaissance de la réincarnation et du karma à la lumière de la science de l’esprit constituait la tâche centrale de son existence, ce n’était que vers la fin de sa vie qu’il ait pu donner toute l’envergure des résultats de ses recherches sur le karma et décrire l’influence de l’événement christique sur l’action du karma dans nos vies. Il est donc juste que pour notre Assemblée générale annuelle du mois de mai à Vancouver, nous nous penchions sur cet aspect de son travail dans le contexte de la commémoration du 150e anniversaire de sa naissance.

Le thème de notre congrès lors de l’AGA sera: Comment le karma peut-il guérir? Permettez-moi de présenter ce thème en me référant à un épisode de l’histoire de Perceval. Au moment où Perceval prend consciemment la décision de retrouver le Château du Graal pour prononcer la question guérissante devant Anfortas, Gauvain se trouve à ses côtés. Ce dernier se fait accuser d’avoir tué ignominieusement un roi. Gauvain est abasourdi; il doit pourtant relever le défi que son accusateur lui lance; il doit obéir à ce moment karmique même s’il trouve que cette accusation n’a aucun lien avec sa propre vie. Pourtant, c’est par ce geste d’obéissance et les événements qu’il entraîne que Gauvain sera amené, étape par étape, jusqu’à la Terre des Merveilles. C’est dans ce pays qu’Anfortas a été blessé, c’est cette terre qui doit être guérie avant que Perceval dans son trajectoire à lui puisse percer jusqu’au Château du Graal. Par conséquent, ce qui est à l’origine de la conquête de cette terre et de sa guérison par Gauvain, c’est le fait que, se trouvant face à un moment karmique, il a envisagé la situation sans broncher et a demandé : Comment se fait-il que cela m’arrive à moi?

C’est dans ce contexte d’énigmes karmiques, voire de nœuds karmiques, que je me propose de parler de la motion qui sera déposée à l’assemblée générale annuelle d’avril au Goetheanum. Cette proposition réclame un vote de non-confiance à l’égard du Comité exécutif et définit une procédure de sélection pour constituer un nouveau Comité exécutif. La motion paraîtra dans son intégralité dans le prochain numéro de Anthroposophy Worldwide. Nous portons, les membres du conseil et le cercle des responsables de Classe, cette situation dans nos cœurs et dans nos pensées, et une lettre de Monique et de moi-même au nom du conseil vous sera envoyée sous peu.

Cette motion a été déposée dans le contexte de certaines décisions prises récemment au Goetheanum touchant la Section des Arts plastiques de l’École de Science de l’Esprit. Plusieurs membres de cette section trouvent qu’ils n’ont pas encore reçu de réponse suffisamment claire de la part du Comité au Goetheanum pour expliquer pourquoi leur section n’a plus ni responsable ni collaborateurs au Goetheanum. À leur avis, l’actuelle crise financière ne suffit pas à expliquer cette décision.

Je comprends bien le désarroi de nos collègues de la section des Arts plastiques, et je souhaite ardemment qu’ils puissent trouver un terrain d’entente avec le Goetheanum et plus précisément avec le Comité exécutif. Ce serait une perte pour nous tous si jamais ces artistes sentaient le besoin de se détourner du Goetheanum et éventuellement même de l’École de Science de l’Esprit. D’autre part, j’ai beaucoup d’estime pour la manière dont chaque membre du Comité au Goetheanum porte une compréhension de la Société anthroposophique comme société universelle, mondiale, et je respecte l’engagement avec lequel chacun de ces individus travaille à faire de cette idée une réalité. Au cours des dernières années, plusieurs membres du Comité au Goetheanum ont encouragé et ont participé de diverses façons à la vie de notre Société au Canada. Et les différentes réunions au Goetheanum m’ont permis de voir à quel point ils ont lutté pour résoudre les situations difficiles auxquelles ils ont dû faire face. Ils forment un cercle de collègues profondément engagés. Dans l’éventualité que cette motion si étroitement conçue réussisse, je ne peux pas imaginer que la procédure qu’elle préconise pour choisir un nouveau Comité exécutif ait comme résultat une configuration d’individus aussi aptes à encourager l’épanouissement d’une Société anthroposophique vraiment mondiale.

En vivant intérieurement avec cette situation, tout comme j’en ai connu d’autres semblables au cours de mon mandat comme secrétaire général, je continue à chercher une façon de saisir ce qui essaie de se faire comprendre ici. Dans son livre, The Challenge of Spiritual Language, Martina Maria Sam suggère que l’idée d’approcher une question ou situation de plusieurs côtés, disposés autour d’un centre ouvert, est une image qui reflète la pratique de Rudolf Steiner voulant que l’on caractérise les pensées ou les situations plutôt que de les définir. Dans une situation comme celle qu’a précipitée la motion en question, il y a une tendance pour chaque point de vue qui se fait entendre ou encore qui réclame une action énergique, à vouloir s’approprier l’espace de ce centre ouvert. Je propose alors que nous, au Canada, nous efforcions de comprendre cette situation particulière d’une manière analogue à celle que nous pouvons utiliser pour comprendre le mieux possible notre propre pays et notre Société; c’est-à-dire, placer autant de perspectives diverses que possible, y compris celles que j’apporte dans la présente lettre, autour de la périphérie, permettant ainsi à la lumière de pénétrer à travers elles pour éclairer l’espace ouvert du centre. Car de ce geste de comprendre à partir de la périphérie, avec une véritable compréhension johannique de ce que veut dire « comprendre », il nous sera peut-être possible de discerner des chemins jusqu’ici inconnus pour aller de l’avant.

Avec la présente lettre je vous écris pour la dernière fois en tant que Secrétaire général. Durant les sept dernières années, beaucoup d’entre vous m’ont accueilli dans vos cercles d’activité anthroposophique et dans vos vies. À travers ces rencontres humaines, qui sont le cœur même de tout ce que Rudolf Steiner voulait rendre possible grâce à la science de l’esprit, nous avons cherché ensemble à comprendre ce qui nous est demandé en tant que Société anthroposophique au Canada. Je vous remercie, chacun d’entre vous, de ce que vous m’avez donné; j’ai pu grandir de bien des manières en vous connaissant.

Au mois de mai prochain, les membres présents à l’Assemblée générale annuelle de Vancouver auront l’occasion de confirmer Arie van Ameringen comme notre nouveau secrétaire général. Paul Mackay sera présent à cette rencontre au nom du Comité au Goetheanum. J’ai appris à connaître Arie et à l’estimer comme membre de notre conseil national. Je lui offre mon appui total dans cette nouvelle étape de sa vie, en lui exprimant ma profonde reconnaissance d’avoir accepté de nous servir en tant que Secrétaire général pour le Canada.

Philip Thatcher

Secrétaire général

Group Meditation - A response to the article by Nick Thomas

2011-03-02T08:33:00.001-05:00

- by Élyse Pomeranz

I am grateful to Nick Thomas for his article on Group Meditation. Mark McAlister asked if anyone has read the books by Arthur Zajonc and Michael Lipson. I have worked with both individuals and read Arthur's book. It is out of a conversation with Mark that this response to Nick's article arises.
Nick Thomas points out that we are vulnerable to influences from other members of our group when we are involved in meditation. It is his view that none of us are really morally strong enough to be able to step into meditative work in a group setting.

.. when through his esoteric development man has gradually succeeded in making his astral body free and independent of the members of human nature, it is necessary that he should arm and protect himself first of all against possible influences of other astral bodies. For when the astral body becomes free, it is no longer protected by the physical and etheric bodies which are a strong citadel for the astral body. It is free, it becomes permeable and the forces of other astral bodies could easily work into it. Astral bodies stronger than itself can gain influence over it unless it can arm itself with its own forces. - Rudolf Steiner, The Effects of Spiritual Development, Lecture 7, (Translation by A H Parker 1978).

I appreciate that meditative work takes us into the spiritual world and requires great care.
What denotes the dangers of group meditation and how can we discern that they are present? Most important, how do we “arm ourselves with its ( astral body’s) own forces” that are the protection or precautions necessary to be fruitful in the work of Group Meditation?

The first and most obvious protection in this work is to give attention to the presence of the Christ impulse in relation to inner work with others.

for where there are two or three gathered together in my name, there am I in the midst of them.

The Christ presence, or the “I am” of the individual, is the place out of which each person may work. In that sense it is the individual ego that is the guide in group work.

In my years training with the Foundation of Shamanic Studies we were taught to find our spirit guides and to be entirely obedient to these spirits, most often in the form of animal guides. In giving over our own responsibility to choose our own path in the inner realms I can see that this work was atavistic, a turning back to a time when one person, the shaman, was active on both sides of the threshold simultaneously. This is no longer the work of a single individual, you could say that we are all required to learn to navigate consciously, fully awake on both sides of the threshold . We are not to rely on another to do this. Nick Thomas suggests that we might be led in a direction without our awareness as the astral body would be free and unaware it was being influenced. That is where the work must stand strongly in an awake, ego consciousness activity.

Although meditative work is described as taking place outside of the realm of the senses, I can see that in many meditative practices arising out of Anthroposophy there is an activity of what are called the higher senses (in Steiner’s picture of the twelve senses). The sense of the other (Ego Sense), the sense of thought (conceptual sense) , and the sense of language . These senses are called upon in the preparation and focus of many meditative practices (such as working with a phrase or verse).

We begin with a grounding in the world of sense perception (including the higher senses). That gives us the presence in our “ I am” out of which we can surrender the sense based experience to allow a spiritual experience to occur. We then use those higher senses to reflect upon what we experienced. It is particularly fruitful to create an activity of listening openly to all experiences. Each individual can receive the work of the others and discern from that what they can take up in relation to their own individual tasks and life work.

I have attended five weekend workshops with Michael Lipson. He took great care to create a mood of reverence and to offer to the group a text that was sacred, such as a phrase from the New Testament. We were encouraged to explore this text and he suggested various techniques. We were free to explore them as we could and felt comfortable to do. Afterwards he created a very strong attitude of respectful listening where we “ harvested” what we had experienced. The gesture was of respect and interest in the individual experiences. We opened and closed the work very consciously so that our attention was directed towards the work. We did the work and then our attention was directed back to everyday life .

I also attended two weekend workshops with Arthur Zajonc. He spoke at length about the hygienic practices that ensured a “safe” practice where one would not be subject to dramatic Luciferic encounters but rather where one could take steps every day to strengthen and clarify the experiences one has in meditative life. This practice was encouraged whether meditating individually or in a group. He spoke about the entrance or gateway of humility, and letting go of expectation or the need for any particular result. He described a practice of inwardly creating an image, a sound, a phrase and then dissolving it to allow an after-image to appear. We were instructed to leave the meditative activity with a mood of gratitude and reverence.

Last year at the Toronto Waldorf School the faculty took up Arthur Zajonc’s work setting aside 15 minutes in each meeting to practice in this way. 7 minutes was the practice and 7 minutes sharing the experiences in small groups. We did this for 15 consecutive meetings. There were several key attributes to this practice.

1) The choice to participate or not was a free deed.
2) Each individual decided what they would work with as they created an inner image/phrase. There were various suggested questions related to the school that were possible focal points. No one was required to work with any of them.
3) Each individual was free to share or not out of their experience.

Coming together at the end of a long day to give our attention to the school in this way was rejuvenating and created a very warm presence in the room out of which to work. Many people spoke to me over the weeks of feeling more connected to the spiritual world on a daily basis. Each person had an experience that related to their level of interest in the work and in response to their individual questions.

Out of my experience, I would say that the clarity of intention, the freedom to participate or not, the mood of reverence and finally the open non-critical sharing of experience are necessary to mitigate the dangers that Nick Thomas has pointed towards. This topic deserves ongoing sharing of experiences and questioning of practices.

Two closing questions: Why would Steiner suggest that we arm and protect ourselves if we were not being asked to step towards this work? Can group meditation provide a vessel where beings of the hierarchies can present their gifts such as courage, wisdom, story or imagination - gifts that cannot always be perceived or received out of individual work?

Letter from Philip Thatcher - March 2011

2011-03-02T07:46:00.000-05:00

Dear Friends,

During the week of February 13th, I received word of the deaths of three persons in our Thornhill anthroposophical community in Ontario. Robert Nason and Michelle Monkhouse died early in the week; both were in their twenties and their unexpected deaths have shaken their families and friends. Veronica Jackson died on the Friday of that week, bringing to a culmination her struggle with cancer and her life of service within and beyond the Camphill community in Ontario.

As I have carried this trinity of individuals crossing the threshold in my heart and thoughts, I have lived with the timing of their deaths. Then I awoke a few mornings ago with a clear moment of recognition: Is it possible that Veronica crossed the threshold when she did in order to support Robert and Michelle?--saying, in effect, to her illness: The time is now at hand, I am urgently needed on the other side, and you can finish your task in my life so that I can cross over.

I can only hold such a thought as a possibility, yet one that would be fully congruent with the Veronica Jackson I came to know in the past several years--a mature, compassionate student of anthroposophy, ready to serve fellow human beings whenever and however that service was needed.

Is it then possible that we who became aware of these three crossings of the threshold witnessed a karmic deed? And if so, what manner of karmic deed? A deed born out of relationships coming from the past, or out of the profound reconfiguring of karma now possible within the being and presence of Christ as lord of Karma?

It was only toward the close of his life that Rudolf Steiner could bring the full extent of his research into karma and show how the Christ event has affected the working of karma in our lives. Yet he said that bringing this picture of reincarnation and karma out of spiritual science was the core task of his life. Therefore, it is fitting that we take up this aspect of his work at this year's Annual General meeting in Vancouver in May, in the context of celebrating the 150th anniversary of his birth.

The theme for the AGM conference will be: How Can Karma Heal? Let me introduce the theme with an incident from the story of Parzival. As Parzival awakens to his resolve to return to the Grail Castle and speak the healing question to Anfortas, Gawan stands alongside him and is accused of dishonourably killing a king. Gawan is dumbfounded, yet must answer the challenge handed to him by his accuser; he must obey this karmic moment even though he cannot as yet find an inner relationship to it. Yet through this act of obedience and the encounters that it brings, Gawan is led, step by step, into the Land of Wonders. This is the Land where Anfortas was wounded and the Land which must be healed before Parzival and his story can pierce through to the Grail Castle. Gawan's taking of responsibility for this Land and its healing begins with him staring into a karmic moment and asking: Why is this happening to me?

It is within this context of karmic riddles, and sometimes knots, that I want to take up the motion that has been submitted to the Annual General Meeting in April at the Goetheanum, seeking a vote of non-confidence in the Executive Council and setting forth a process for selecting a new Executive Council. The motion in full will appear in the next issue of Anthroposophy Worldwide. Our Council and circle of Class Holders have been carrying this situation in our hearts and thoughts, and a letter from Monique and me on behalf of our Council will soon be coming to you.

This motion has been put forward in the context of decisions recently made at the Goetheanum that have affected the Visual Arts Section of the School for Spiritual Science. Many members of this Section feel they have yet to receive from the Executive Council the clarity they need as to why their section no longer has a leader and co-workers at the Goetheanum. For them the current financial situation alone does not account for this decision.

I can understand the distress of our colleagues within the Visual Arts Section and am concerned that there be resolution of their relationship with the Executive Council and others at the Goetheanum. It would be a loss to all of us in the Anthroposophical Society if these artists came to feel that they must turn away from the Goetheanum and even the School for Spiritual Science. Yet I also value the way each member of the Executive Council carries an understanding of the Anthroposophical Society as a world society and works toward making that understanding a reality. Executive Council members have supported and participated in the life of our Society in Canada in a variety of ways over the past several years. From my meetings with them at the Goetheanum, I further know of the extent to which they have gone to work through the difficult situations that have come to them. They are a committed circle of colleagues. Should this narrowly conceived motion prove successful, I cannot imagine that the process set forth in it for selecting a new Executive Council would result in a configuration of persons as capable of enabling a worldwide Anthroposophical Society.

As I have lived with this situation, and like situations during my time as General Secretary, I have continued to search for a way of comprehending what is wanting to be recognized. In her book, The Challenge of Spiritual Language, Martina Maria Sam suggests that the image of approaching a question or situation "from various sides around an open middle" is a reflection of Rudolf Steiner's practice of characterizing thoughts or situations, rather than defining them. In a situation such as the one precipitated by this motion, there is a tendency for each of the points of view in the air or wanting to go into the will to claim that open middle for itself. So I suggest that we in Canada work at comprehending this particular situation in a manner similar to that with which we best comprehend our land and our Society--by placing as many perspectives as come to us, including those I have brought in this letter, along the periphery and letting light shine through them into that open middle. For out of that practice of comprehending from the periphery, with a true Johannine understanding of what it is to comprehend, we may discern the movement of ways forward not yet seen.

This letter is my last to you as General Secretary for Canada. During the past seven years, many of you from across the country have welcomed me into your circles of anthroposophical work and into your lives. Within the human meetings that are at the heart of all that Rudolf Steiner wanted to make possible through spiritual science, we have sought together to comprehend what is being asked of us as the Anthroposophical Society in Canada. Thank you, one and all, for what you have given to me; I have grown in many ways through knowing you.

This coming May members present at our Annual General Meeting in Vancouver will have the opportunity to confirm Arie van Ameringen as our next General Secretary. Paul Mackay will be present at that meeting on behalf of the Executive Council. I have come to know Arie as a valued colleague on our Council and extend to him my full support for this step in his life, with gratitude for his being ready to serve us as General Secretary for Canada.

Philip Thatcher,
General Secretary