The Anthroposophic Medical Movement, Responsibility Structures

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The anthroposophic medical movementResponsibility structures and modes of work

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The anthroposophic medical movement

Responsibility structures and modes of work

Edited by Michaela Glöckler and Rolf Heine for the International Coordination of Anthroposophic Medicine / IKAM

Verlag am Goetheanum

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Verlag am Goetheanum on the internet: www.VamG.ch

Cover design by Johann Sommer, using a board drawing by Guenther Wachsmuth and Rudolf Steiner (GA 260, supplement 4, board drawing VIII) with kind permission of the Rudolf Steiner Nachlassverwaltung, Dornach/Switzerland

1st edition © 2010 Verlag am Goetheanum

All rights reservedTypesetting: Höpcke, HamburgPrinting and binding: Freiburger Graphische Betriebe

ISBN 978-3-7235-1410-8

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Contents

ForewordMichaela Glöckler, Rolf Heine 7

Introduction – Towards a new culture of leadershipMichaela Glöckler 9

The founding intentions, spiritual leadership questions, current work and goals of the Medical Section

Michaela Glöckler 14

Responsibility structure and working instruments of the Medical Section of the School of Spiritual Science, and the International Coordination of Anthroposophic Medicine / IKAM

Rolf Heine 39

From the work of IKAM coordinatorsAndreas Arendt, Roland Bersdorf, Ad Dekkers, Henriette Dekkers, Nand De Herdt, René de Winter, Michaela Glöckler, Rüdiger Grimm, Christa Hebisch, Rolf Heine, Andreas Jäschke, Angelika Jaschke, Kirstin Kaiser, Helmut Kiene, Theresia Knittel, Manfred Kohlhase, Peter Matthiessen, Natascha Neisecke, Unda Niedermann, Patrick Sirdey, Georg Soldner, Heike Sommer, Guus van der Bie, Peter Zimmermann 49

The “breviary” of the Medical Section – meditative verses and images as the esoteric core of the professional groups

Henriette Dekkers, Elke Dominik, Michaela Glöckler, Rüdiger Grimm, Viola Heckel, Rolf Heine, Angelika Jaschke, Anita Kapfhammer, Marlise Maurer, Natascha Neisecke, Unda Niedermann, Dietrich von Bonin 86

Seven times twelve years’ development of the Medical Section and the anthroposophic medical movement

Michaela Glöckler 127

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131

Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135

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Dedicated in gratitude to:

Erika von Arnim (1918 – 2007) Rita Leroi (1913 – 1988) Rudolf Grosse (1905 – 1994) and Thomas McKeen (1953 – 1993)

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Foreword

The International Coordination of Anthroposophic Medicine/IKAM, as the editors of this volume, intend the following commentaries as a situa-tion analysis of the current stage of development of the anthroposophic medical movement

Rolf Heine – coordinator for nursing in IKAM – drafted the orga-nogram of the anthroposophic medical movement Colleagues from all over the world commented on this draft, and subsequently the IKAM collegium worked further on it and agreed its final form

Even if the initial intention was to undertake this work solely for in-ternal use, it soon became apparent that it might be of interest for other professional movements working in a manner inspired by anthroposo-phy Those entrusted with leadership and management tasks in the vari-ous realms of anthroposophic cultural work draw on the same sources of inspiration

We therefore decided to publish this, also in view of the 150th anni-versary of Rudolf Steiner’s birth Steiner’s life work does not only com-prise his books and his published lectures, it also holds a social edifice, an organogram for an internationally collaborating initiative community which endeavors to bring spirituality into the fields of research, training, professional and personal life Our aim here is to make this edifice visible by illustrating it in the case of medicine We have therefore also included brief articles on meditative work referring to professional practice We likewise decided to revise and adapt the chapters on the Medical Sec-tion within the School of Spiritual Science, originally published in the Goetheanum brochure1, for the purpose of making this organogram vis-ible, and also to include updated reports by IKAM coordinators on the work accomplished in 2009 /10

We hope this booklet will help its readers to recognize Rudolf Stein-er’s importance as the inaugurator of modes of work in which the peace-endowing principles of spiritual guidance constructively complement the necessities of today’s world of work

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We would like to warmly thank all who have helped to bring this publication on its way

We look forward to receiving further comments and suggestions

Michaela Glöckler and Rolf Heine Medical Section at the Goetheanum Easter 2010

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Introduction – Towards a new culture of leadership

The anthroposophic medical movement, as one of the anthroposophic cultural initiatives, is a child of the 20th century. Founded by the Austrian philosopher and anthroposophist Rudolf Steiner Ph. D. (1861 – 1925) and the Dutch physician Ita Maria Wegman (1876 – 1943), this move-ment introduces anthroposophic insights into the spiritual nature of self and the world into the field of medicine. In other words, it combines aca-demic-scientific medicine with the results obtained by anthroposophy.

In social terms, the anthroposophic medical movement participates in the destiny of the Anthroposophical Society, as well as in the impulses of the general anthroposophic movement inaugurated by Steiner, which has its center in the School of Spiritual Science in Dornach / Switzerland.

In 1923/24 Steiner refounded and reorganized the Anthroposophical Society at a conference held during the Christmas period (which is why it is referred to as the Christmas Conference) and transferred its head-quarters from Germany to Switzerland He tasked the newly founded so -ciety with supporting the School of Spiritual Science, and established the different professional Sections, which were to put anthroposophy into practice and enable it to take full effect Thus a core point of departure was created for various professional movements inspired by anthropo-sophic thinking At the same time, this also made it possible to provide these professional movements with an accompanying leadership

In establishing the specialist Sections, Rudolf Steiner simultaneously entrusted the leaders of these Sections with the task of “leading the vari-ous branches of the anthroposophic movement” 2 The question remained open as to what his understanding of that leadership was Today, further-more, we may ask to what extent his originating concept corresponds to what is needed to meet the challenges of contemporary leadership

Why, in developing the Anthroposophical Society and the connected School of Spiritual Science, did Steiner not adhere to the democratic rules usual in associations, and thus risked being misunderstood or regarded as the founder of a rather backward-looking, hierarchically managed com-munity?

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In the case of the anthroposophic medical movement, what might, for instance, speak in favor of founding an internationally active, “world-wide umbrella association for anthroposophic medical initiatives and as-sociations of professional groups” that is led and controlled following the principles of direct democracy? It is clear that a large professional movement with a public profile requires organizational forms and leader-ship But what form is the most suitable?

The question of what conditions can enable a professional movement, drawing on spiritual inspiration, to best develop, is a new one, and it is relevant not only to anthroposophic medical work It seems that we must either take our lead from the Christmas Conference statutes conceived by Steiner (even though he himself, due to his premature death, was not able to test the fruitfulness of the leadership forms inherent within them) or develop new orientations

However enthusiastic one might feel about testing and as far as poss-ible realizing such forms of work, suggested but not yet implemented by Steiner, it is equally clear that this will only succeed if the people working in the anthroposophic medical movement want it

This was the situation when Michaela Glöckler – in close discussion with, and supported by the executive council of the Society of Anthropo-sophic Physicians in Germany, and later by the International Council of Anthroposophic Medical Associations – assumed responsibility for the leadership of the Medical Section at the Goetheanum in 1988 There was a strong will amongst the group of anthroposophic physicians to shape the continuation of the work in inner connection with the Goetheanum But it was an open question as to how to make Steiner’s social edifice of School of Spiritual Science, Sections and Anthroposophical Society part of the daily work of this professional movement

The commentaries and deliberations compiled here show how far we have come up to now, and the extent to which the forms of work which Steiner proposed and laid down in ideal terms have proven to be inspir-ing, serviceable and practicable for the development of sustaining social structures in the anthroposophic medical movement

Up to now we have found to be true what Marie Steiner wrote in 1944, in the foreword to the publication on the above-mentioned “Christmas Conference”:

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“The whole scope of negotiations is for us a path of schooling in mat-ters concerning the leadership of assemblies and the managing of so - cietal problems […] There is an endeavor at work to accomplish worldly things in a practical and purposeful way, yet at the same time to subject them to the will of wise cosmic guidance By this means daily matters are elevated to the sphere of spiritual goals and higher necessities ”3

In saying this, Marie Steiner demonstrated how the modes of work con-ceived by Steiner remain capable of realization and offer continuing inspi-ration If we seek modes of work through which daily obligations and practical needs can be subjected to “wise cosmic guidance” – that is, to an inner, spiritual guidance available to all participants – then leadership acquires the dimension of spiritual leadership and cosmic guidance This is what is necessary in pursuing the further development of a professional movement oriented to spiritual values and goals, which in fact sees and experiences these values as leading it If spiritual guidance is understood not only as something ideally conceived but also in the sense of spiritual beings, then we can speak of a Christian form of medicine

What first began as “anthroposophic medicine” in 1921 in a small “Clinical-Therapeutic Institute” in Arlesheim has now become an au-tonomous form of therapy 4 This pleasing development not only encom-passes the work of medical doctors, including specializations, but also nursing, physiotherapy, pharmacy, psychotherapy, curative education, art therapy, eurythmy therapy and so forth

Since 1986, a worldwide network of collaborating professionals unit-ing physicians, manufacturers and patients has gradually formed within the anthroposophic medical movement The organization that was built as a successor of this network is the International Coordination of An-throposophic Medicine / IKAM, which will be presented here The reason for this development was increasing regulation concerning public health, both nationally and in the context of the European Union

While it is true that the anthroposophic medical movement so far has not developed on the basis of strategic considerations, nor through “central organization” (from the beginning there were mostly entirely independent individual initiatives which have expanded anthroposophic medicine worldwide), nevertheless it is clear that, to thrive, further de-velopment needs more exchange of experiences, mutual agreement and

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coordination But what will a mode of coordination look like which not only acknowledges and promotes autonomy for initiatives by enterpris-ing individuals, groups and associations, but at the same time also coor-dinates and thus “leads” them?

Steiner’s idea of leadership referring to the model of the heart function (see page 26 ff ) connects these otherwise irreconcilable opposites Privi-leges of knowledge and information give a “head-oriented”, elitist leader - ship its typical character Head-and-foot” oriented leadership, on the other hand, is marked by the centralist concentration of financial means and administrative tools In contrast, leadership based on the model of the heart function supplies the whole organism with first-hand informa-tion It decentralizes money and administration and supports the devel-opment of various areas of responsibility in entrepreneurial self-adminis-tration Leadership competencies are founded on mutual perception and impulse-giving, along with trust and conscious relinquishing of power It promotes initiative and autonomy in those who are “led” as much as it does commitment and a pro-active attitude towards the leaders’ core con-cerns Correspondingly, the heart idea is a key concept in Steiner’s idea of establishing autonomously led Sections that have collegiate overall re-sponsibility for the School and the anthroposophic movement Similarly, in IKAM, the international collegium of coordinators (see pages 31, 41 f , 51 ff ) corresponds to the collegium of Section leaders Each coordinator is individually responsible for “his” department of the anthroposophic medical movement, wherever feasible also to the extent of procuring the necessary financial means and administrative tools In joint responsibility for the whole movement, however, they sit side by side with the Goethea-num Section leader and together look beyond their own concerns into a wider, common field of endeavor

Anyone who has read thus far might be thinking: How can such an ideal of leadership function in reality? Who is “mature” enough to want something like this, or to further its realization? There is a simple answer: whoever reflects on questions of leadership soon discovers the trendset-ting character of Steiner’s approach to self-administration, which con-nects individual initiative with shared responsibility for the whole It only remains to ask whether we wish to work in this way, and if so how we can learn to do so

The experience in the anthroposophic medical movement so far is

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reminiscent of the wise saying: “Whoever wants to, finds ways, and who-ever doesn’t, finds reasons ” We might add: Whoever wants to, learns best from mistakes – which are corrected by life itself and by the flourish-ing of human relationships

The following contributions show the manner in which it has so far been possible in the anthroposophic medical movement to realize Stein-er’s intentions for leadership, and what consequences this has had for the work of the Medical Section The reports also testify to the gratitude that we share for having encountered these intentions and for having the op-portunity to learn from them and orient our deeds towards them

Michaela Glöckler

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The founding intentions, spiritual leadership questions, current work and goals of the Medical Section

Michaela Glöckler

The tasks of the School of Spiritual Science are rooted in what Rudolf Steiner perceived as a “spiritual influx” into the rising tides of material-ism in the last third of the 19th century: “A revelation of the spirit was opened up for mankind Not from any arbitrary earthly consideration, but in obedience to a call resounding from the spiritual world; not from any arbitrary earthly consideration, but through a vision of the sublime pictures given out of the spiritual world as a modern revelation for the spiritual life of mankind – from this flowed the impulse for the Anthro-posophic Movement This Anthroposophic Movement is not an act of service to the earth This Anthroposophic Movement in its totality and in all its details is a service to divine beings, a service to God We create the right mood for it when we see it in all its wholeness as a service to God ”5

These words state clearly that the founding of the Goetheanum as an independent school for anthroposophy was an initiative which Rudolf Steiner intended to facilitate practical divine service in daily life Not only those who practice the vocation of priest, but every member of a profession can learn to feel responsible in his actions towards a real, divine-spiritual world Spirituality is not just a matter for religion, but also for science, art and for how people lead their daily lives With such an endeavor, Steiner harkens back to the most ancient mystery traditions The word “mysterium”, which can be translated as “secret” stood and stands for the search for a spiritual path and a temple, which remained secret until one had found what one sought or strove for Steiner and his colleagues conceived the Goetheanum as a place to facilitate such seeking and finding in contemporary times, so that

• each interested person can find the inner path of development fitting for his profession,

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• the fruits of work and study within the specialist Sections of the School can serve to address contemporary issues and foster further cultural development of individuals, and

• support can be given to collegiate collaboration and community building.

Steiner therefore highlights as follows the tasks of the School at the Goetheanum: “Since the School of Spiritual Science cannot be a college or university in the normal sense, it will not attempt to compete with these in any way or be a substitute for them What one will be able to find at the Goetheanum, however, which is not to be found at ordinary universities, is esoteric deepening of knowledge People will be able to receive there something that the soul seeks in its quest for knowledge This quest for knowledge can be something universally human The Gen-eral Section will exist for those who only have the universally human need to find the paths of the soul towards the world of spirit The other Sections will endeavor to indicate paths whereby those who wish to orient their lives in accord with a specific scientific, artistic or other voca-tion can do so Thus every seeking human being will find at the “Goethe-anum School” what he wishes to strive for, depending on the particular circumstances of his life In other words, the School does not aim to be a purely academic institution, but a purely human one; but at the same time it should be able to fully engage with the esoteric needs of the scien-tist and the artist ”6

The threshold to the spiritual world

Already in a public lecture on May 1 1919 in Stuttgart,7 Rudolf Steiner states how necessary it is to come to recognize that the thresholds of birth and death are transitions leading into spiritual forms of human existence, to which earthly life is directly related He describes how a person’s hap-piness in life and his capacity to withstand crises are dependent on the extent to which he can become aware of this fact Those who live in an awareness that the spiritual world – in the form of life after death and before birth – actually exists, develop different values and perspec-tives on earthly life One learns to live daily life with more mindfulness in all details, and to acknowledge responsibility for one’s own actions

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towards oneself and one’s guiding spirit If we do not become aware of this fact, we lose insight into the meaning and purpose of life, as well as into the precious nature of every moment granted us to develop ourselves and work for others Cultivating “threshold consciousness” on the other hand, in professional life and in social interaction, awakens each person’s experience of meaning and sense of responsibility for the developmental context in which he stands, and gives life value and orientation At the same time, much is also “unveiled” – in the sense of an “apocalypse”, that is, as revelation Consciously approaching the spiritual world gives life meaning but it is also a serious matter It is simultaneously uncom-fortable and beautiful, in the same way as are truth and self-knowledge 8

In the esoteric tradition, the three decisive steps for preparing the conscious individual crossing of the threshold are called the trials by fire, water and air 9 Formerly, at the time of the ancient mysteries, these trials or tests could only be undergone in the form of initiation rituals in a temple Today, inner and outer circumstances of life require most of us to experience them Life itself has become a mystery, whose meaning and developmental opportunities have to be uncovered The initiation experiences arising from this pertain to our life of cognition, feeling and will

In the fire of honest self- and world-knowledge, the self-deception with which one unconsciously wants to protect oneself and others from uncomfortable truths is burned away (the fire trial)

In the crisis of trust which very often follows a severe disappointment in oneself or another person, one can experience the quality of the trial by water, in which “nothing upholds you” In the face of the deep uncer-tainty associated with this – the falling away of recognition, support and encouragement from within and without – one can only develop further in a healthy way by deriving one’s motives for action entirely out of the matter at hand Personal sympathies can and must fall silent The love for an action rooted solely in the matter at hand itself sustains us – even if we are otherwise floundering, without firm ground under our feet

The quality of the trial by air, in contrast, concerns a capacity which the modern human being especially needs if he wishes to act in a cultur-ally creative and healing way Here we must not only educate ourselves to be truthful to ourselves and others (the fire-trial process) and develop

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a capacity for human understanding or love (the water-trial process), but also, in particular, we need a capacity for moral intuition,10 we need an ability to make the right decision in the specific situation at hand For this, courage, tolerance and unconditional love of freedom are needed

These three new ways of handling thinking, feeling and will – even if we initially only practice them in a tentative way – make the dynamics of social interaction into a developmental space for all They are also the capacities or attitudes towards life that connect the spiritual and sensory worlds, and facilitate a conscious crossing of the threshold to the spiri-tual world

Moral techniques for social commitment and the tasks of the Goetheanum

In the face of the social deficiencies that so commonly arise today, it is important to detail the social skills that are required:

• In the spiritual/cultural sphere we need to develop individualism and personal commitment – what one might call spiritual entrepreneur-ship.

• In the sphere of rights, we need clear structures for reaching agree-ments and opportunities to reflect on the forms of work in which we are embedded, so that we can optimize them for the benefit of all.

• In the economic-social sphere the prime need is for a culture of ac-knowledgement of what is done, of what each individual can contrib-ute with his specific gifts and capacities.

When these three primary needs of modern human beings are taken into account, we can meet what is “difficult” in social life in a constructive way The creative development of all can replace the chaotic drifting apart of individuals’ intentions

To initiate a schooling oriented towards this, Steiner outlined three possible forms of community building on December 27 1923, during the Christmas Conference – two with a horizontal structure and one that vertically crosses and connects them 11 The working forms characterized by horizontal lines are those of the General Anthroposophical Society and the School of Spiritual Science with its three classes (see sketch: I, II,

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III) of which Steiner himself was only able to establish the First Class in its first division

Rudolf Steiner’s sketch, explained at the Christmas Conference of 1923/24 to clarify the working forms of the Anthroposophical Society, School of Spiritual Science and the Sections

The “vertical” community building in the Section context is rooted in an inner attitude to accomplish daily work out of spiritual responsibility This requires the autonomy and fraternal stance that can be learned in the forms of work of the Anthroposophical Society and the School

In the statutes of the General Anthroposophical Society as conceived by Steiner,12 the working forms of this Society are entirely founded on each individual’s initiative Every member is accorded the autonomous right to join a working group or to form a group with others that has a local or thematic focus (GA 260, p 43)

In the School of Spiritual Science, on the other hand, there are no statutes describing the rights and duties of members Steiner calls this the “soul of the Anthroposophical Society” (GA 260, p 161) To become a member of the School, no admission test is required, nor is any testimony of one’s capacity such as is otherwise normal for entering a university Nor is any

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members’ contribution stipulated, as in the Anthroposophical Society Three conditions of entry are given which one affirms – both to oneself and to the School collegium (the group of Section leaders) – that one will strive to fulfill as a binding commitment:

• To pursue the anthroposophic path of development independently and with commitment

• To “stay connected” with the other School members• To be a representative of the anthroposophic cultural impulse “in all

details of life”.13

These three conditions give each individual a clear orientation and create the coherence necessary for forming working contexts, or “communities of free spirits”

Future perspectives and the question of the qualities of the Second and Third Classes of the School as intended by Rudolf Steiner

The sketch of the social structure of the anthroposophic movement, So -ciety and School as described above shows how the social aspect of the anthroposophic cultural impulse as a whole was conceived, and how its diverse organs and working contexts can mutually and fruitfully pen-etrate one another However, the question remains open as to what quali-ties and possibilities for work would have been added by the Second and Third Classes Drawing on Steiner’s sketch, this question is particularly decisive for the work of the Sections, whose vertical structure crosses the levels of the intended classes

Since there are only a few oral and written indications and sugges-tions from Rudolf Steiner about the School’s further development,14 views about this and attitudes relating to further work range from re-spectfully refraining from all further thoughts on the matter through to specific approaches to possible modes of work, such as the one presented below This latter is based on the little that has been passed on, and on the above-named conditions for membership of the School The condi-tions testify to three very different competencies that must be developed if anthroposophic cultural work is to succeed The first condition relates to the development of individual spiritual autonomy (individual compe-

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tence) The second is dedicated to the elaboration of social competence The third leads to a Christian-Rosicrucian attitude towards life, which involves placing everything we have learned at the service of life itself and the evolution of mankind The approach to work outlined below is rooted in the three great cultural impulses of science, art and religion, as these can be found in the basic orientations of the three classes

Steiner not only entrusted Ita Wegman with the leadership of the Medi-cal Section but also with the leadership of the First Class of the School She took on the inner, spiritual task of overcoming materialism, which especially threatens the human being in agriculture and academic medi-cine; and of learning how to introduce spirituality quite specifically even into the smallest actions of daily medical practice Her goal was to make anthroposophy effective in all medical knowledge and procedures The imaginations, words and symbols conveyed by Steiner in the First Class lessons show the way in which the profound injury to conscious-ness caused by prevailing scientific materialism can be overcome This involves a path of inner schooling, the path of spiritual science, which focuses primarily on discovering truth (the fire trial process) and is not satisfied solely with principles such as practicability or reproducibility

To outline the tasks connected with the Second Class, it is helpful to examine the founding impulse15 of the Society for the Theosophical Way of Life and Art (“Gesellschaft für theosophische Art und Kunst”),16

which was launched in 1911, and the artistic work on the “Mystery plays” 17 There the focus is on developing spiritual-social capacities and skills, on the acquisition of social artistry, and on taking karma and the shaping of one’s destiny seriously This can be done where people learn to work together with others who have different forms of destiny and orien-tation What the Mystery plays show in their temple scenes applies here: how human destinies are wisely ordained, and how difficult it is for us to accept our destiny in full awareness without losing our orientation when social problems arise (the water-trial process) The Mystery plays – but also the letters to members18 that Rudolf Steiner wrote in the last year of his life – offer rich study material for these qualities of work

The few hints that we have relating to the work impulse of the Third Class suggest that it would involve religious rites in which, through real enactment, one could experience where the task of the anthroposophic

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movement stands in the context of mankind and the world, and how this task can most decisively be served Thematically, the so-called Michael letters point in this direction, to the prospect of developing substance and finding moral guidance This can prepare for the receiving of inspirations and intuitions from the spiritual world that accord with our time The prime focus here is on the quality of the trial by air, on acting – with absolute presence of mind – “in the service of the time spirit Michael” 19

Maintaining such future perspectives is particularly important in relation to the burning question of what we as contemporaries need to change and develop in ourselves today so that we are not only sufficient to the moment but can also help to undertake the necessary preparations and preconditions for cultural development in the fifth, sixth and seventh post-Atlantean epochs of evolution, as Steiner describes in his book “Occult Science”

It is clear that the work of the First Class is primarily devoted to meet-ing the cultural task that arises currently in this fifth post-Atlantean era: recognizing and overcoming the destructive consequences of a materi-alistic science and worldview The motifs of the Second Class are more connected with preparing the sixth cultural epoch, as an era when pro-cesses of community building and fraternity will be decisive in culture The outlined work impulses of the Third Class, in contrast, look ahead to the task of the seventh evolutionary period, in which it will be neces-sary to transform the potential “battle of all against all” into a conscious integration of the individual into the whole of humanity As such, the Goetheanum belongs in the tradition of the mystery sites of mankind, whose task it was and is to consciously build humanity’s future, and in the light of such a future to shape daily life in the present

It is therefore the core task of the School of Spiritual Science to find paths for the various professions and forms of life, whereby as many people as possible can realize this existential involvement in the great tasks of mankind right into their duties and activities of every day It is a matter of making the qualities of “initiation through life” and initiation through conscious schooling into the foundation of a civilization devel-opment with future potential 20

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Work and aims of the Medical Section

“Why do human beings become ill?” is one of today’s core questions There is no area of social life unaffected by issues relating to pathol-ogy and therapy Much in modern culture is conducive to illness: many people’s attitude towards life (and not infrequently their daily lives them-selves) are determined by insecurity, anxiety, identity problems, and viol - ation of boundaries in the form of abuse and violence, both emotional and physical Here, as a necessity of our time, we need to tap the sources of health, not just at a physical level but also, in particular, at a psycho-logical and spiritual level Above and beyond this, the Medical Section’s primary task is to seek out and illumine therapeutic aspects involved in the work of the other Sections too, and support them through collabora-tion

To do so requires a new approach to the question of what pathol-ogy and therapy, the onset of illness and healing actually are From this arises the Medical Section’s core task, which consists in integrating an-throposophy as a spiritual science into academic-scientific medicine, thus developing “the medical system of anthroposophy” 21 In this system, the scientific and spiritual aspects of illness are elaborated in a way that reveals illness as the “physical imagination of spiritual life” 22 In other words, through its symptoms of illness the physical body reveals “un-conscious self-knowledge – an unconscious initiation experience” 23 (In Glöckler 2009, this principle is illustrated in the case of cancer ) In one of his notebooks, Steiner outlines this self-encounter in illness as an uncon-scious one with the Guardian of the Threshold, or in other words, as an encounter with one’s own destiny guidance:

At the threshold streamSenses’ dark and spirit’s lightInto each other, creating illusion.

Illness is the reflection of this illusionIn illness lives the Guardian:

Encounter conscious in spirit,Encounter unconscious in body.24

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The spiritual view of the development of illness and its prevention hinted at here opens up new aspects for diagnosis and therapy

Health is shown to be the result of processes of education and self-educa-tion oriented to life and a person’s own developmental goals In the book “Extending Practical Medicine – Fundamental Principles based on the Science of the Spirit”, jointly written by Ita Wegman and Rudolf Steiner, the authors highlight the path not only for establishing the foundations of anthroposophic medical research but also for training and therapeu-tic practice The studies of substances and the human being developed there describe the connection between a person’s life, soul and spirit in a way that makes clear how spirit and matter work together in the body How, on the one hand, the soul-spiritual evolution of the human being is connected with types of substance formation and transformations in the body’s processes; and on the other, how corresponding medicines undergo processes in their manufacturing which are similar to those which unfold in the human organism 25

Prevention thus stands at the core of an anthroposophically-oriented health science – preventative work that hinders the development of an illness

Steiner saw this primary form of prevention in age-appropriate educa-tion and in self-education The insights concerning development and health that arose in consequence underlie both the Waldorf education he founded and the path of self-development he proposed It was his great concern to appeal to teachers and physicians to collaborate in the sense of the mystery traditions mentioned above, according to which it was known that the human being would fall ill if left to pursue his own nature, and if not educated actively to greater humanity:

Once in olden timesThere lived in the souls of the InitiatesPowerfully the thoughtThat by nature every person is illAnd Education was seenAs the healing process

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Which brought to the childAs he maturedHealth for life’s fulfilled Humanity.26

In addition one can say that not only the individual person is vulner-able to illness and in need of healing but also the social organism of so -ciety Here too anthroposophic medicine sees itself called upon to make a contribution It would be healthy and of fundamental importance for spiritual and cultural life to become a locus of free initiative and personal self-development, if economic life became oriented in a fraternal way to meet people’s real needs, and if governments and legal systems created the laws necessary for this and for an equality of rights The social reality we currently inhabit is, by contrast, pathological Currently the global economy, as a “free market economy”, lives largely according to the principle that is healthy for spiritual and cultural life: freedom Cultural life at universities, in contrast, is currently adapted to clearly prescribed academic rules of play, monitored by the “scientific community” This points in the direction of fraternity or brotherliness Between these, due to the general pathology of social conditions, an unhealthily burgeoning bureaucracy is attempting to rein in the risks to the biosphere resulting from scientific activities and the capitalist economy associated with them

How can a Christian style of leadership succeed?

On January 1 1924, at the end of the Christmas Conference for the new spiritual foundation of the Anthroposophical Society and the School, Louis Werbeck expressed the thanks of the participants, calling Rudolf Steiner “You great, pure human brother”, and asking him for his “fatherly blessing” for further work in the Anthroposophical Society Steiner replied as follows:

“… my dear friends, what has taken place here is something, I know, that I was allowed to say, for it was spoken with full responsibility and in upward gaze to the spirit who is there and should be and will be, the spirit of the Goetheanum In the name of this spirit I have allowed my-self to speak things that could not have been uttered so forcefully if not uttered with upward gaze to the spirit of the Goetheanum And so let me accept these thanks from you on behalf of the spirit of the Goethea-

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num, for whom we wish to exert ourselves, and strive and work in the world ”27 This is at the same time clear acknowledgement of the “vertical succession” in which Steiner included himself as the inaugurator of an-throposophy As little as he himself wished to receive thanks from others for his work, but rather to pass this on to his source of inspiration, just as little did he value it when people cited his authority in terms of “hori-zontal succession”

A “Christian style of leadership” takes its lead from the Pauline atti-tude, “Not I but Christ in me” (Letters of St Paul) But this is an attitude of “vertical succession” Anthroposophy aims to be a path whereby the human being achieves independent spiritual knowledge and insight In the field of science this is possible by spiritualizing thinking, and develop-ing it further meditatively In the artistic sphere, we can do so by draw-ing on the artistic elements of composition, such as building materials, forms, colors, tones, words and movements, so that spiritual qualities can manifest 28 In practical life, on the other hand, as much of this spiritually grasped and longed-for spirit can be realized as each individual is able to integrate into his work and the way he lives his life Of these three forms of manifestation of spiritual realities, art has advanced the furthest It can fashion images and revelations of what is “perfect” It is hardly sur-prising, therefore, that Rudolf Steiner spoke often and in such a moving way of the nature of the Dornach building, and its central sculpture, the “Representative of Humanity” Over nine meters high, the statue shows Christ striding between the powers that seek to divert the human being from his path: Lucifer as the radiant spirit of hubris, and Ahriman as the power-conscious spirit of conformity and de-individualization

When building work on the first Goetheanum was starting, at the inau-guration of the artist studio on June 17 1914, Steiner said: “… but then, when all is ensouled by this spirit whom I wish to invoke with these words in this room this evening, when everything that rises above this hill through our work is filled with this spirit of love, which at the same time is also always the spirit of authentic art, then from this hill and what stands here there will radiate out into the world the spirit of peace, the spirit of harmony, the spirit of love” 29 To let this spirit inspire us in the realm of medicine and in the organs of the anthroposophic medical movement is the great ideal of anthroposophic medicine

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Heart function as a guiding image

The guiding picture for the leadership culture of the Goetheanum, in particular for the Medical Section with its therapeutic task, is the heart function of the human being Steiner confirms this task everywhere in his work, in formulations such as “The inmost principle of anthroposophic endeavor is love for the human being ”30 “We can only make what we say and hear into the proper point of departure for the development of the anthroposophic cause if our heart’s blood is capable of beating for it ”31 And, at the end of the Christmas Conference, his words sound like a Whitsun blessing: “And so, my dear friends, bear your warm hearts, in which you have laid the foundation stone for the Anthroposophical Society, bear these warm hearts into the world for strong, potent and healing work ”32 “And so the heartfelt ties which you can form with the Goetheanum will be something which, especially as physicians, can pro-foundly help you in the task you have really set yourselves ”33

Steiner had a very clear perception of the connection between phenom-ena of social misery in his time – such as poverty, the upsurge of racism, abuses of power, and violence – and an education that was remote from the spirit, making it inadequate for developing freedom and responsibil-ity He regarded the social question as a pedagogical one

When the Waldorf School was founded he proposed that education must have a therapeutic orientation – always serving individual development and focusing on the child’s developing health Thus the pedagogical ques-tion becomes a medical-therapeutic question

Ultimately, though, as Paracelsus saw it, the medical question is the ques-tion of the “only true medicine”, love The human heart perceives in a differentiated way, physiologically, emotionally and spiritually, what is happening in the organs and organ systems of the whole organism It is from the heart that the whole receives its impulses, and every single organ and function receives the heart’s blood as necessary to meet individual requirements It is only in the heart that the particular potential, capaci-ties, needs and stresses of individual organs are reflected, along with the needs of the whole

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In the way the heart functions – its archetypal mediation between periph-ery and center and between the nerve-sense system and the metabolic-limb system – the heart is a profound and archetypal image of a Christian social culture and leadership quality

Counter-images of a humane approach to leadership

The French revolutionary politician Robespierre stands as a historic example of a thinking which, in pursuance of the ideals of liberty, equal-ity and fraternity, lost touch with the heart Where this occurs, guiding pictures and ideals turn into an ideology in which many become emo-tionally subordinate and dependent on one charismatic personality – in spiritual terms on inspirations emanating from Lucifer Ahrimanic inspi-rations are at work where this ideological orientation is compounded by the enforcing of will and an external imposition of power and authority Various types of totalitarian systems and authoritarian styles of leader-ship arise These are characterized by the use of both ideological and material/practical compulsions as a means of power, including instru-mentalizing financial shortages in order to achieve certain goals Com-mon to both luciferically and ahrimanically inspired social cultures is the greater or lesser restriction of individual freedom to think, hold opinions and act, along with heartless and inhumane elements in relations and agreements We can protect ourselves against the fascination of Lucifer through love for the realities of life: “Those who take spiritual science seriously are not concerned with battling about different professions of belief but instead they wish to pursue serious work in all areas of practi-cal life ”34 We can protect ourselves against the dangers of Ahriman by respecting each person’s individual freedom: “The individual first had to separate from his associations and connections so that the social element could be realized out of the individual ”35 Organizing one’s own modes and structures of work in as conscious and healing a way as possible for social interaction is therefore the core task of the Medical Section and the professional associations and institutions affiliated with it

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The working principles conceived by Rudolf Steiner and their guiding image

The principle of interlinked collaboration: How can the Anthroposophi-cal Society, the School, the anthroposophic movement and the public work together constructively? Steiner gave a guiding image for this in the blackboard sketch described above (see p 18) He described as fol-lows the working attitude necessary for realizing this guiding image: “It is very important that we acquire the outlook according to which we do not believe we have the right to give people anything other than what they demand, that we do not have a right to place ourselves above others to whom we wish to present or give something We must rid ourselves of the habit of assuming a didactic or campaigning stance, so that we can really make insight and understanding the founding element of life in the Anthroposophical Society ”36

Heart culture lives from insight into needs and necessities It creates structures and institutions so as to serve these needs and necessities as best as possible Thus, Steiner allows the forms of collaboration he pro-poses to interpenetrate each other in his sketch of the social structure for the anthroposophical work The vertical element stands at the center however – as a fundamental orientation for each individual who feels an obligation towards one or several Section impulses in his work This vertical element stands for the anthropos, the upright human being, whose insight gives him the strength to turn his heart forces right and left towards various work contexts of anthroposophic life, but also upward to inspiration from the spiritual world, and downward, by standing within the demands of life with all his personal, professional, and social-human development

The principle of individuality: In the statutes and statute discussions37 of the Anthroposophical Society at the Christmas Conference of 1923/24, Rudolf Steiner presented the social structure of the School of Spiri-tual Science, Anthroposophical Society and the anthroposophic medi-cal movement in a differentiated way The Anthroposophical Society is underpinned by a democratic-republican gesture: each member has the right to set himself goals in a local area or sphere of activity, to found

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contexts of work and lay down the particular statutes for such an orga-nization These individual goals and statutes should not contradict those of the Anthroposophical Society Here the full scope of the principle of individuality applies

The principle of fraternity in spiritual community: The School of Spiri-tual Science is structured according to the principle of spiritual fraternity: the spiritual bond is formed by three conditions (see p 19) which regu-late the various forms of collaboration

The principle of representation and service: The anthroposophic medical movement – like the other Sections – is conceived as a service-providing community The School of Spiritual Science should focus on making the findings of anthroposophic spiritual research available for fraternal col-laboration and community, for moral and religious life, and for artistic and cultural life in general 38 Central to this is the Rosicrucian maxim that “An action performed from goodness of heart is one in which the person who performs it does not pursue his own interest but that of his fellow human beings Such an action can be called morally good.”39 “And at all times complete harmony must prevail between external life and initiation ”40 “Their instructions [of good spiritual teachers] lead either to good results or to nothing ”41 “They are concerned with the development and liberation of all beings, both human and companions of human beings ”42

The principle of flexible structures: The anthroposophic medical move-ment, for example, with all its different work contexts, has to continually adapt to growing demands Where a hierarchy of capacities is needed, this will be set up Where all are needed and should be involved, demo-cratic arrangements will be made Otherwise, tasks can be mandated for a defined period (see p 46), new bodies created, and structures that are no longer needed can be dissolved according to need All the modes of work developed or suggested by Rudolf Steiner were flexible answers to questions or needs of the time This principle assures developmental openness, so as to counter stagnation in the social domain and chaotic phenomena of upheaval and dissolution

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Center and periphery of the Medical Section – a decisive change of perspective

When Steiner died in 1925, many members and friends experienced how the working community he founded at the Christmas Conference unites the living and the dead Today many people experience this, too Steiner’s departure from the physical world did not end his collaboration in this community, but continued it in a spiritual way For many, after his death, his statement about anthroposophy as the “science of the Grail”,43 and the ideal of community building “in the service of the Grail”, became cer-tainty The Grail community, in the historical image of the Swan Knights belonging to the community, includes the dead who are connected with the living

During the administrative interregnum after Wegman was dismissed in 1935 by a resolution of the members of the Anthroposophical Society, and until this resolution was cancelled and revoked at the first annual general meeting of the Anthroposophical Society after the Second World War in 1948, next to nothing was accomplished at the Goetheanum in the field of medicine. Wegman however did not regard the members’ resolution of the Anthroposophical Society as binding for the tasks she was committed to within the anthroposophic medical movement. Throughout her life she remained faithful to Rudolf Steiner’s appointment of her as leader of the Medical Section.44 And thus she continued her work for the anthroposo-phic medical movement. In fact, after she relinquished her executive coun-cil duties, this work flourished unhindered, and spread internationally. Through Ita Wegman’s work the “spiritual-peripheral Goetheanum” be-came all the stronger alongside the physical Goetheanum and the people working there. After Steiner’s death an inversion occurred. From the spi-ritual world he can send out inspiration everywhere, wherever one seeks to confer spiritually with him. Indeed, the more that the Goetheanum was overshadowed by battles and crises after Steiner’s death, the more powerfully centers of anthroposophic activity developed in the periphery, and the stronger, also, became efforts at the periphery to do something to heal the ailing center, and to activate regulating and mediating forces to address the split in the Society resulting from the expulsions. Particularly outstanding examples of this were the initiatives of Karl König, Willem Zeylmans van Emmichoven, Jörgen Smit and Clara Kreutzer.

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It was precisely this in itself tragic historical phase in the development of the Anthroposophical Society, School of Spiritual Science and the anthro-posophic medical movement which – if we look at it in positive terms – offered a sign of the health and flexibility of the social culture founded by Steiner, which facilitates not only constructive development of strik-ing synergy, but also the capacity to survive social turbulence and injuries without the whole organism collapsing in consequence The enormous psycho-social stresses after Steiner’s death are precisely what show that the anthroposophic movement is alive and that the peripheral circulation system can compensate for the center’s periodic heart insufficiency in the form of a split or weak leadership

The School collegium today, its appointment and dismissal practice

In ideal terms the School collegium has been in existence since it was founded at the Christmas Conference 1923/24 As the college of Sec-tion leaders, it was intended as the “directorate” (GA 260, p 80) of an “autonomous institution”, functioning as the “natural soul” of the Anthroposophical Society and advising the latter’s executive council in all matters concerning the School (GA 260, p 140 and p 161) In reality, however, its existence was first introduced to the public at the Michael-mas conference in 2000, by the then chairman of the General Anthro-posophical Society, Manfred Schmidt-Brabant However, its “ensouling” collaboration with the Anthroposophical Society and the School’s legal position as an “autonomous institution” have so far not been adequately realized

Appointment procedures in the School collegium vary, depending on a Section’s situation and that of its surroundings They extend from the establishment of an appointing commission, through direct appoint-ment following suggestions from the previous Section leader, to propo-sals received from the professional movements themselves or responsible representatives and committees The task of the Section leader, like that of an executive council member of the Anthroposophical Society, was regarded by Steiner originally as a lifelong commitment Currently at the Goetheanum the duration of office is seen as having to be individually determined, and as an issue that can be reviewed from time to time –

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although, as ever, a degree of commitment and responsibility is expected which equates with the lifelong task Decisive for continuation of Section leader work, or a reason for its relinquishment, however, is its fruitful-ness or unfruitfulness

Modes of funding in the School of Spiritual Science, as illustrated by the Medical Section

Up to 2001, financing of the Sections – and thus also the Medical Sec-tion – was a pragmatic issue The Medical Section largely financed itself through its daily work Conferences, lecturing and donations brought in sufficient income to ensure salaries and office staffing, as well as any equipment needed – bolstered by what was made available by the Anthroposophical Society, and by the fact that the Anthroposophical Society guaranteed any deficits Likewise, the Medical Section invariably passed back any surplus to the Anthroposophical Society

In 2001, however, a great deal changed. The financial contribution from the Anthroposophical Society was limited to 150,000 Swiss Francs per annum – including all personnel costs for the Section leader and the staff – in other words 10% of the Medical Section’s overall budget. With its increased levels of administration, however, the Section was in need of more space and staff, and moved out of the Goetheanum to its own premises. Only one study room remained in the Goetheanum, to main-tain the Medical Section’s presence there. Ruth Andrea – hitherto man-ager and assistant to the Section leader – decided to take on manage-ment of the Dora Gutbrod School of Speech. It did not prove possible, in the remaining six months before she left, to find an able successor, let alone introduce one to the work. Given this situation, there were grounds for closing the Section temporarily for “conversion works” or for putting the leadership post up for election. The need for continuity of the work, however, meant that neither the one nor the other occurred. The inevi-table administrative turbulence that arose in consequence led to all sorts of annoyances. The initially overwhelmed staff members ensured continuity of work to some extent, but were no longer able to relieve the Section leader for other tasks. During subsequent years, however, it was possible for the Medical Section to make the transition from its

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pioneer phase (two to four staff in a small space) to team-oriented organizational and integrative development. Now that circumstances have greatly consolidated, therefore, one of the most urgent tasks is to seek ways of adequately funding the Medical Section, its areas of activity and its coordinating management function (see p. 48 f.).

From the Filder Group to IKAM

The need to step up the work and to coordinate the various branches and areas of work of the anthroposophic medical movement became increas-ingly evident not only at the Goetheanum, but also internationally, es -pecially in Germany The coordination work amongst representatives of the anthroposophic medical movement established since the founding of the “Filder group” by Jürgen Schürholz in 1986 continued to develop The work of this large working group of physicians’, producers’ and con-sumers’ representatives, which met twice annually at the Filderklinik up to the turn of the century, led to the formation of the International Coor-dination of Anthroposophic Medicine (IKAM)

This new social development received a decisive impetus from Hol-ger Schüle, the manager of Wala at the time, who died young He was involved in planning ESAM – the European coordination of anthropo-sophic medicine, which was also part of his intentions, and which acted as a decisive intermediate stage between the Filder Group and IKAM As a young entrepreneur, it was immediately clear to him that the anthro-posophic medical movement as a whole needed a transparent structure and a leadership perspective After his death, it was initially very difficult to continue the process of structural further development that had been started with such commitment, especially since the above-mentioned ad-ditional interim stresses were still having an effect on the administration of the Medical Section

The appointment of IKAM coordinators

The practice for appointing coordinators is analogous to that for appoint-ing Section leaders Rudolf Steiner’s guiding statement in the context of the statute discussions during the Christmas Conference applies to this: that ultimately it does not really matter whether someone is elected demo-

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cratically, appointed by “aristocratic” authority, nominated or chosen by some other method – the important thing is that the candidate should be the right one! This, he says, can be seen from the fact that the work thrives In the context of the foundation established in 1911, Steiner also used the term “interpreting” for the nomination procedure which he himself used when forming the founding executive council of the Gen-eral Anthroposophical Society and the School collegium in 1923/24 This involves living with the question: Who is already active in a convincing way in the relevant area and needs only to acquire a little additional know-how in order to satisfactorily fulfill the new, more comprehensive task? Who has been overlooked and might be worth considering? And who should additionally, for example in a democratic process, receive confirmation of his appointment? In other words, this is a process which, in line with the moral intuition described in The Philosophy of Freedom, is based on love for the cause and should be inspired by the cause If those involved are concerned to ensure that the work thrives, then personal ambitions can more easily be regulated than if one primarily uses the rules of democratic and political power To clarify this, here are a few examples of appointments of IKAM coordinators:

Rüdiger Grimm was proposed and inducted by his predecessor Johannes Denger – confirmed by the Council for Curative Education and Social Therapy at the time, and the Section leader The currently operating Council for Curative Education and Social Therapy is the result of his years of social development work Today he is internationally known and esteemed as the secretary/coordinator, and basically as the autonomous leader of this specialist domain His leadership is also entirely funded by his field of work

Rolf Heine was democratically elected by secret, written ballot after discussions in the international initiative group for anthroposophic nurs-ing, and then appointed by the Section leader. Since then, Rolf Heine has been re-elected on several occasions by the democratically organized nursing forum

Angelika Jaschke took up her function at the request of the Section leader and by individual initiative As an executive council member of the German professional association for eurythmy therapy and of the European eurythmy therapy network for many years, she understood

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the need for international coordination, and was prepared to attempt this task

Patrick Sirdey (medicine manufacturers), Manfred Kohlhase (profes-sional association of anthroposophic pharmacists) and Peter Zimmer-mann (IVAA president) are democratically elected umbrella association chairmen, and as such legitimized representatives and internationally ac-tive coordinators

Ad Dekkers and Henriette Dekkers were “interpreted” or invited to be coordinators by the Section leader, due to their international presence and the initiatives they have been developing for anthroposophic psycho-therapy

The International Medical Coordination of Medicines (IMKA) was formed due to the growing need for European and international coor-dination in relation to maintaining and further developing the range of medicines Georg Soldner took the initiative here, supported by the Ex-ecutive Council of the IVAA and by the section leader Official confir-mation of his mandate took place three-quarters of a year later at the international conference of medical association executive councils at the Goetheanum

These examples will suffice to show how in our composition as an anthroposophic medical movement the structural principles of flexibility, individual initiative, interpretation of skills and capacities, situation-spe-cific appointments and democratic organizational principles can mutu-ally complement each other, if it is clear what is needed, what is intended, and if those involved feel themselves to be serving a commonly perceived task

IKAM’s capability of working and its efficiency

At the beginning of IKAM work, questions repeatedly arose: Can one really work in such a big group? – surely not everyone gets to say what they want And to what extent can such a heterogeneous structure, which meets in changing configurations, make decisions and act? The diagram below shows an overview of the IKAM organogram The whole circle represents the common ground of the anthroposophic medical movement or of the Medical Section

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Each coordination field corresponds to one segment and has one indi-vidual representative and, where appropriate, a deputy

List of abbreviations:

KVÄG / Conference of the Executive Councils of Anthroposophic Medical AssociationsIVAA / International Federation of Anthroposophic Medical AssociationsIMKA / International Medical Coordination of Anthroposophic MedicinesSTC / Steering Committee / legal issuesIFH / International Forum / Network Eurythmy Therapy IRC / International Research CouncilIAAP / International Association of Anthroposophic PharmacistsVAK / Association of Anthroposophic ClinicsVFAP / International Forum for Anthroposophic NursingKHS / Council for Curative Education and Social TherapyAEFMUTA / European Association of Manufacturers of Medicines used in anthropo­sophic therapyICAAT / International Coordination Group Anthroposophic Art TherapyPhTH / Physiotherapy and Physical TherapiesKAPSTH / International Coordination PsychotherapyEFPAM / Patient Organizations and European Patients’ Federation for Anthroposophic MedicineIKS / International Coordination Student WorkIKÄW / International Coordination Further Medical TrainingIKÖA / International Coordination Public Relations

* Further domains of work in development

Organogram of the Medical Section

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Why individual representatives and no collegium for the various areas of coordination?

As work and also professional requirements increase, one has to ask whether the symmetric interaction of individual and collegial responsi-bility favored by Steiner ought to be changed to primarily collegial work structures It seems to us that replacing undivided individual responsibil-ity with collegial working forms is not the right direction for the future:

• Shared responsibility lacks the binding, “total” commitment to the whole

• In undivided responsibility, inner devotion to the task grows, and thus also the sense of seriousness connected with this

• Public representation gains greater transparency and commitment if the contact person is clearly defined

• The flexibility of collegial structures is often inadequate

That the whole universe can only be reflected in an individual drop also offers a persuasive image In collegial responsibility there always arises a mix, difficult for the surrounding environment to define, of partial responsibilities, complete, limited or also oppositional (non-)backing of decisions Since an individual cannot cope alone with an international coordination task however, this intrinsically cultivates the intention of dividing and structuring the task area, and developing contacts and build-ing up networks – which necessitates collaboration within one’s own internationally widespread task area While a single individual can do little in an operational sense, he can nevertheless still motivate many and accord them mandates for action, so that the periphery is activated and strengthened Individual accountability also makes flexible interaction and collaboration with the coordinators of other task areas easier The concentric circles – indicated by Roman numerals in the above diagram – mark the boundaries between the three spheres of the social organism:

I Research, training and further training – the sphere of cultural life and individualism

II The legal sphere, professional associations – the sphere of rights and political life, democracy, negotiation and cultivating agreements

III Economic life, institutions – the sphere of fraternal-associative life

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There are now some countries in which the entire anthroposophic medi-cal movement is reflected regionally Forms of organization extend from tightly organized umbrella associations, such as the Umbrella Associa-tion for Anthroposophic Medicine in Germany (DAMiD) to looser net-work structures, such as those cultivated in the Netherlands, Sweden and Switzerland Several coordination fields are also still being developed

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Responsibility structure and working instruments of the Medical Section of the School of Spiritual Science, and the International Coordination of Anthroposophic Medicine / IKAM

Rolf Heine

Starting point: the Medical Section is a department of the School of Spiritual Science Its task is to research, disseminate and further develop anthroposophic medicine and the art of healing

The Medical Section needs an organizational form that enables it to perceive and incorporate underlying spiritual aspects and developments in contemporary medicine

As an internationally active working community, the Medical Section requires a responsibility/accountability structure which is based on each individual’s capacity for initiative, and takes account of the diversity of national and regional needs and developments

1 The Medical Section of the School of Spiritual Science

1 1 The task of the Medical SectionThe task of the Medical Section is to integrate anthroposophic spiritual science into scientific medicine and its professional fields. The anthroposophic medical system that arises as a result must continually develop in line with medical progress.

1 2 Collaboration within the Medical SectionThere is no formal membership of the Medical Section. All can feel that they belong to it who collaborate on Medical Section tasks and strive to fulfill the following conditions:• General and profession-specific study of anthroposophy

alongside ongoing further professional training• Participation in working groups and conferences in order to

cultivate dialog with other Medical Section colleagues• Representing anthroposophic medicine by serving patients in

a professional way and with a sense of responsibility

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1 3 Areas of workLike all Sections of the School of Spiritual Science, the Medical Section penetrates three areas of work:1 Institutions and initiatives of the anthroposophic medical

movement2 The Anthroposophical Society and its branches in the field of

medicine3 The First Class of the School of Spiritual Science

1 4 Work principles of the Medical Section1. Spiritual responsibility

The work principles described here are founded on the con-viction that thoughts, feelings and motives for action embody a spiritual reality. This conviction gives rise to an individual sense of responsibility, not just for actions that unfold in the physical world, but also for one’s own thoughts and attitudes.

2. Principle of initiativeThe source and starting point for all activities within anthro-posophic medicine is the personal initiative of individual people Initiatives for work with patients, as well as multi-professional and interdisciplinary collaboration, the co-crea-tion of legal conditions, and research and training, arise from free resolves rather than from statutes or predetermined pro-grams Thus the prime task of all leadership organs of the Medical Section is to accompany, support and advise on ini-tiatives

3. Individual developmentRudolf Steiner conceived the School’s Sections as loci of ongo-ing development through study, inner schooling and profes-sional collaboration Many training centers, further training courses, working groups and conferences at the Goetheanum and elsewhere correspond to this task

4. Spiritual-scientific researchSpiritual-scientific research is founded on the individual path of schooling, the stages of which Rudolf Steiner characterized in detail (GA 10 and 13) A core task of all Medical Section colleagues is to metamorphose this personal path into insights in the medical domain and relate them to modern academic

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research methods or render them generally fruitful for the medical system

5. Staying in dialog and keeping in contactIn our present cultural epoch, in which each individual must focus on his personal developmental needs, it is absolutely indispensable to have a reliable connection between people, based on trust. Here the Medical Section has the task of nur-turing dialog and mutual perception between the specialist competencies and spiritual qualities of different medical pro-fessions, and uniting them in a common whole – for the bene-fit both of patients and the individual therapist.

6. Building spiritual communityThe Medical Section aims to engage with talents and weak-nesses in a way that supports individual development, so that a shared, brotherly-sisterly awareness of the community, and of the world’s needs which the community serves, can arise in reciprocal give and take

7. RepresentationEach colleague in the Medical Section contributes to the development and profile of anthroposophic medicine through his actions, feeling and thinking, both in his personal life and in his professional practice He finds support and advice in doing this through the Section colleagues with whom he feels connected; and in particular through those who make consist-ent efforts to embody anthroposophy authentically in their lives

2 The organs of the Medical Section

2 1 Organs of the Medical SectionThe organs of the Medical Section serve to realize anthropo-sophic medicine. Each of its colleagues is a focal point where the idea of anthroposophic medicine can start to be realized. The initiative of individuals is as significant as that of institutions or groups.Since each of its colleagues is the starting point for possible local

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realization, each also has an organ function within the totality. Thus the following structure arises:• Leadership of the Medical Section• Working community of internationally active coordinators of

professional fields and task areas (International Coordination of Anthroposophic Medicine – IKAM)

• Colleagues of the Medical Section worldwide2 2 View of leadership

The view of leadership presented here relates to all areas of the Medical Section. In line with this view, the Section leadership, international coordination (IKAM) and also each single col-league have the task of working integratively and through their own initiative.Leadership of a spiritual community requires a structure that every single colleague/staff member values, takes account of and supports as a source of inspiration and initiative. In this sense the Medical Section is led by individuals who see their task as spiritual service. This means assuming voluntary obligations, depending on what a situation or task demands. From this it is clear that such a view of leadership cannot encompass a doctri-nal authority founded in an office.This view of leadership proves its worth if colleagues/staff of the Section take initiative at their respective locations to realize anthroposophic medicine. Furthermore, it shows its fruitfulness if awareness of the goal and degree of implementation of these initiatives forms within the organs of the Medical Section. Based on this, the following tasks for all initiators arise:• perceiving the developmental state of the anthroposophic

medical movement • mediating spiritual impulses by passing on insights, and

through mutual participation and help in initiatives• providing impulses for initiatives, and facilitating, support-

ing, incorporating, focusing and coordinating them• communicating within the anthroposophic medical move-

mentThe relationship between center and periphery, as embodied in the human organism between heart and capillary vessels, is also

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a guiding image of how the Medical Section’s social organism functions.

3 Leadership of the Medical Section

3 1 TasksThe leadership of the Medical Section at the Goetheanum has four task areas:• It is part of the overall leadership of the Goetheanum 45

• It accompanies, supervises and coordinates affairs and devel-opments within the anthroposophic medical movement and oversees their integration into modern medicine

• It develops initiatives wherever this is possible and desired, with the aim of supporting the goal, nature, spread and acknowledgement of anthroposophic medicine, and establish-ing it in public life

• It chairs IKAM conferences and appoints coordinators jointly with IKAM

3 2 Leadership qualitiesDepending on the needs of a situation, the leadership of the Medical Section should perceive, evaluate, integrate, delegate, inspire and give impulses.

3 3 Appointment of the Section leadershipThe leader of the Medical Section is appointed by the School collegium following discussion and in binding agreement with IKAM. IKAM physician representatives hold discussions with the group of medical association executive councils and the executive council of the Association of Anthroposophic Medical Associations (IVAA) and implement their votes.The IKAM vote for an appointment is oriented to the following criteria:• Is the appointee capable of understanding the diverse streams

within anthroposophic medicine and of engaging fully with them in a mediating way?

• Is the appointee capable of understanding and supporting the situation, work and developmental conditions of professional groups collaborating within the Medical Section?

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• Does the appointee have the administrative and entrepreneur-ial skills to lead a worldwide organization?

• Do staff/colleagues in the Medical Section support the appointment?

• Does the appointee possess qualities such as vibrancy, empa-thy, initiative and the capacity to integrate and harmonize?

3 4 Leader appointment period; dismissalThere are no time limits set for holding the office of Section leader. If the leader can no longer fruitfully fulfill his/her tasks, he/she will be dismissed by the School collegium. Following a unanimous resolution, a request for dismissal can be directed by IKAM to the School collegium.

4 International Coordination of Anthroposophic Medicine (IKAM)

IKAM is the working community of international coordinators of professional fields and task areas within the Medical Section The task of IKAM is to jointly monitor and perceive the development of the anthroposophic medical movement and to agree and realize in -itiatives requiring collective help and support IKAM members bear spiritual and entrepreneurial responsibility for their task area

IKAM members are the heart organ of the anthroposophic medical movement and enable the Section leadership to fulfill its core task They introduce impulses and initiatives arising from the task area or professional field they represent into the IKAM collegium The en -titlement to do so is founded on insight into the significance, purpose-fulness or need of the impulse for the development of their own task area and for the anthroposophic medical movement as a whole 4 1 Appointment of coordinators

Coordinators of the professional fields and task areas are appointed by the Section leader in coordination with represen-tatives of each respective professional field and task area, and IKAM.

4 2 Appointment duration, dismissalAn appointment lasts for as long as the coordinator’s work is fruitful for the professional field, and for collaboration with the Section leadership and IKAM. Such fruitfulness is apparent from

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feedback/responsiveness from the professional field or task area, and in the trust that the Section leadership and IKAM bring towards the coordinator.IKAM will develop instruments suitable for regularly ascertain-ing response to the work of a coordinator within his profes-sional group or his task area, and for deliberating jointly with the Section leadership on continuation of the work he does within IKAM.

4 3 IKAM coordinatorsCurrently the following professional groups and task areas are represented in IKAM:Professional groups:• Physicians• Eurythmy therapy• Curative education / social therapy• Artistic therapy• Nursing• Pharmacy• Physiotherapy• Psychotherapy• Student workTask areas• Medicine manufacture • Research• International medical training (Medical Section trainer group)• Clinics association, AnthroMed• International Medical Coordination of Medicines Issues

(IMKA)• International Federation of Anthroposophic Medical Associa-

tions (IVAA)• Publicity work• Patient associations• Legal issues relating to medicines

4 4 Work instruments of International Coordination (IKAM)4 4 1 IKAM conferences

IKAM conferences serve dialog, discussion and decision-making on joint initiatives

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4 4 2 Profession coordinators meetingsThe profession coordinators meet when needed, but at least once a year.

4 4 3 Initiative groupsBased on the IKAM rules of procedure, initiative groups can be formed and also ended again by one or more IKAM members.

4 4 4 Mandate groupsMandate groups are commissioned by the Section leader or by IKAM to fulfill a particular task.

4 4 5 Ad-hoc meetingsDepending on need and situation, ad-hoc meetings can occur or be called between IKAM members at any time, and the results of such meetings are communicated to the IKAM collegium.

4 4 6 The annual conference of the anthroposophic medical movement

Once annually all colleagues in the anthroposophic medi-cal movement meet for a conference at the Goetheanum. The annual conference is prepared by the Section leader - ship and IKAM coordinators. It serves as a locus of meet-ing and mutual inspiration, where the anthroposophic medical movement can become aware of itself and, through this self-awareness, draw strength for its task. Mostly integrated with or on the margins of the confer-ence itself, IKAM coordinators meet with their networks, forums or work councils, and mandate groups.

4 4 7 Internal and external communicationThe IKAM Correspondence is an internal communication organ of the IKAM council. It contains short reports from the fields of work of IKAM coordinators and serves to form and cultivate common awareness of the worldwide anthroposophic medical movement.The Medical Section newsletter is regularly distributed in all necessary languages. It reports on current events, ques-tions, concerns, and communication needs. It aims to nur-ture the spiritual connection between all colleagues and

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to be a core instrument of spiritual community building.The annual report of the Medical Section contains the Section leadership’s overall report, including review of events at the Goetheanum, worldwide collaboration and activities, and a financial report. Reports from the IKAM coordinators form the heart of this annual report.

4 5 Rules of procedureIKAM sets its own rules of procedure and can alter these where necessary.

5 Creative scope for Medical Section colleagues

Creative scope for action undertaken by Medical Section colleagues arises from personal initiative Supporting such initiatives is the core task of the Medical Section leadership and IKAM Delegates’ votes or other democratic opinion-forming and agreement procedures can be used if these are appropriate for the circumstances The Medical Section leadership and IKAM will determine use of these procedures Suitable instruments for ascertaining the degree to which the Section leadership and IKAM are accepted amongst colleagues in the world-wide medical movement can still be developed

6 Internal and external legal circumstances

As a department of the “School of Spiritual Science, Goetheanum”, the Medical Section has the status of a registered private college in the Swiss canton of Solothurn It issues diplomas and cooperates with many training centers in relation to accreditation and recognition questions The national professional associations are connected with the Medical Section via the profession coordinators They are subject to national law in each country They make joint, international and transnational agreements or join together to form international umbrella associ-ations which support the independent, worldwide development of anthroposophic medicine In this task – depending on the theme in question – they collaborate with medicine manufacturers, patient organizations, government and non-governmental institutions

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7 Funding principles

The funding of the Medical Section is based on four sources:1 Contributions from the Anthroposophical Society2 Income from services and events provided / organized by the

anthroposophic medical movement3 Donations from foundations and institutions4 Contributions from colleagues in the anthroposophic medical

movement to facilitate network links and projects This last is of particular importance, most authentically reflecting

whether the Section leadership and IKAM are fulfilling their tasks as colleagues in the Medical Section see fit.

8 The Medical Section office

The Medical Section operates an office at the Goetheanum in Dor-nach This supports the Section leadership in all administrative tasks The office is the coordination and contact point for all Medical Sec-tion colleagues as well as for collaborative partners and the public It supports IKAM coordinators in their tasks

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From the work of the IKAM coordinators

The reports by IKAM coordinators reproduced here from the Medical Section’s current annual report can show what the areas of responsibility and the daily work on behalf of anthroposophic medicine are

Conference of the Executive Councils of Anthroposophic Medical Associations

Michaela Glöckler M D Head of the Medical Section, overall coordination for IKAMmichaela gloeckler@medsektion-goetheanum chwww medsektion-goetheanum org

From 1989 onwards, the members of the executive councils of all exist-ing anthroposophic medical associations have been invited once a year to meet at the Goetheanum and discuss common questions, tasks and future perspectives In 2009 the meeting on September 15 and 16 focused on reviewing 20 years of shared work and on the outlook for the future:

• Quo vadis, anthroposophic medical movement?• What are our work instruments and forms of work?• What challenge does public relations work present for us?• Where do we see a need for innovation and scope for new structures/

ventures?• What forms of training and further training currently exist?• How can collaboration be developed further towards spiritual com-

munity building?

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A draft relating to these questions was distributed, with a description of the current modes of work in the Medical Section, the IKAM council and the anthroposophic medical movement worldwide We asked what aspects have proven of value, what still needs development, and where there is a need for renewal or change, and invited anyone interested in reading the draft to request a copy and send us their comments That was to provide the basis for our plan of publishing this book at Easter 2010

Highlights from the international work:A detailed report of the completion of the Vademecum CD in English is contained in the IMKA report (see p 55 ff )

The AnthroMed Library Project (www anthromed org), initiated by Steven Johnson, enables worldwide electronic access to fundamental lit-erature on anthroposophic medicine

Coordinación Iberoamericana para la Medicina Antroposófica / CIMA was founded as language-related affiliation of all Latin American countries, including Spain and Portugal Representatives of various an-throposophic medical fields collaborate within CIMA In Russian-speak-ing regions, likewise, efforts are underway to establish a joint website and coordination

In the meeting with representatives of medicine-producing com-panies, the focus was on the common concerns of producers and phy si-cians about medicines’ availability and access

A milestone was reached in relation to the question of training: the development of an accreditation procedure for quality assurance for all training courses which offer a School of Spiritual Science diploma within the Medical Section

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International Federation of Anthroposophic Medical Associations / IVAA

Peter Zimmermann M D President of the International Federation of Anthropo-sophic Medical Associations / IVAApeter zimmermann@ivaa info

The task of the IVAA is to represent anthroposophic medicine (AM) in the legal and political domain at an international level, with the aim of increasingly establishing AM in cultural, rights and economic life In rela-tion to this task the IVAA develops initiatives which it seeks to realize in coordination with other organs of the anthroposophic medical move-ment Given the current situation, the IVAA is at present especially chal-lenged at the European level

For the sake of brevity, just three main areas of work from the IVAA’s diverse activities in 2009-10 will be highlighted here:

1 Structural: In view of the transnational linkages within health policy, increasing integration of national medical associations in IVAA work is essential This should occur at three levels: integration of anthro-posophic medicine as a cultural impulse, strengthening acknowledge-ment and media presence of AM, and seeking solutions in the regula-tory and legislative field Delegates are asked to ascertain the legal situation in their countries in four respects:

• Professional law (professional and therapeutic freedom for physicians and therapists)

• Constitutional law (right to self-determination for patients)• Medicines law (right to free market circulation and right to availabil-

ity)• Civil law (opportunities for democratic and civil society organiza-

tions)

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2 Collaborative: As a discussion partner and conferring agency in rela-tion to legal institutions operating in the public domain, the IVAA collaborates closely with other CAM medical associations (CAM-DOC alliance) as well as civil society organizations (including EPHA, ELIANT) Current core topics include:• Organizing a political CAM meeting in Brussels in the spring of

2011 with principle and maybe also financial support from DG SANCO (European Commission Directorate-General for Health and Consumers).

• Establishing our own “CAM button” on DG SANCO’s informa-tion website (EU Health Portal).

3 Content: Here the major emphasis lies in elaborating both the content and the operational implementation of a strategy, bindingly agreed between the various fields of work, for appropriate legal and regu-latory safeguarding of anthroposophic medicines in a range broad enough to render the practice of AM feasible; and also in develop-ing an action plan for forthcoming years This project includes, as intermediate stages, the common drafting of a position paper on the system of anthroposophic medicine, and supporting work on a sys-tem-appropriate legal solution model for anthroposophic medicines (ESCAMP)

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International Medical Coordination of Anthroposophic Medicines / IMKA

Georg Soldner M D Pediatrician, Munich, IMKA coordination, Executive Council member of GAÄD (Society of Anthroposophic Physicians in Germany)g soldner mue@t-online de

Andreas Arendt M D Specialist in general medicine (FMH)Board member of VAOAS (Federation of Anthroposophic Physicians in Switzerland)IMKA coordinationarendt@bluewin ch

IMKA internationally coordinates anthroposophic physicians’ require-ments for anthroposophic medicines for their patients Andreas Arendt (Switzerland) and Georg Soldner (Germany) represent physicians’ con-cerns in discussion with anthroposophic medicine producers, and pre-pare the joint session at which the executive councils of anthroposophic medical associations meet with medicine producers This meeting takes place during the international executive councils conference (in Dornach each September, prior to the annual conference of the anthroposophic medical movement)

In 2008/09 the focus of IMKA’s activity was on:• The question of availability of anthroposophic medicines worldwide

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For medicine producers it is becoming increasingly difficult to make anthroposophic medicines directly available in the countries of the world where anthroposophic physicians are active Market availability of anthroposophic medicines is becoming ever more expensive and difficult due to a large number of new regulations enforced by national authori-ties, and is thus often unattractive to national importers of anthropo-sophic medicines In Poland, Finland, Denmark and other countries, possibilities have dramatically diminished for ordering anthroposophic remedies via national pharmacies Nationally producing pharmacies (as in England and Holland) are therefore increasingly important, alongside international dispatch pharmacies in Germany Via these sources patients from many countries can order a broad range of anthroposophic medi-cines But people need to know of this option, and it must be financially feasible for patients to pay the cost of ordering via such routes

It is also important for anthroposophic physicians to be fully informed about availability of anthroposophic remedies.• Publication of the first English edition of the Vademecum of anthro-

posophic medicines (on CD) on September 18 2009 Using innovative CD technology, which makes the search for medicines considerably easier, this offers information on many anthroposophic remedies based on the experience of anthroposophic physicians It also enables every reader to collaborate directly on future editions with their own critiques and positive reports (a report-back form is appended) • Preserving the full range of anthroposophic medicines An adequately differentiated range of anthroposophic remedies is indis-pensable for many patients, particularly those with chronic illnesses or ones that are hard to treat (who often consult anthroposophic physicians) At the same time, financial strictures are tightening on manufacturers in relation to ever-increasing stipulations from state regulatory authorities, and ever higher technical production standards In this conflict, requir-ing worldwide dialogue with medicine manufacturers, IMKA attempts to represent the justified interests and concerns of anthroposophic physi-cians related to safeguarding a range of medicines that reflects the whole, balanced spectrum of anthroposophic medicine

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Anthroposophic remedies in the EU, developments in 2009

Christa HebischWALA Heilmittel GmbH, christa hebisch@wala deCoordination of legal issues relating to medicines

Anthroposophic medicine and pharmacy are increasingly becoming known and acknowledged by official bodies In March 2008, a work-shop on “anthroposophic medicine” at the HMPC (EMEA Herbal Com-mittee) met with great interest Subsequently the HMPWG (Homeo-pathic Medicinal Products Working Group) – an affiliation of special-ists in homeopathy and anthroposophic medicine associated with the European registration authorities – requested a presentation on the same theme This took place in Paris in December 2008 and was very posi-tively received To achieve real progress at EU level, however, intensive scientific and political work is still needed The EU Commission’s field report in September 2008 assessed anthroposophic medicine as a ther-apy approach with a long-standing tradition in Europe, and made clear that existing framework legislation does not adequately cover anthropo - sophic remedies Unfortunately no national government took up this issue in 2009, and so far neither the Council of Ministers nor the Commission has launched any further initiative However, the Commission represen-tative for medicines made clear, during a meeting on herbal remedies in October 2009, that he still awaits corresponding statements from the EU parliament and Council The EMEA (European Medicines Agency) rep-resentative responsible for this area, and the current vice-president of the European parliament, issued similar comments, so that there is a chance that the issue can make its way onto the agenda in 2010

The Pharmaceutical Committee – the Commission’s scientific advisory council – also quite specifically stated in a document on pharmaceutical

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legislation on March 16 2009 that a simplified registration procedure (as for herbal remedies) was not appropriate for anthroposophic medicine, and emphasized that a different approach must be found This likewise shows that there is increasing awareness of the situation for anthropo-sophic medicines The position in particular countries:

Earlier than expected, on December 5 2008 in the Netherlands, judg-ment was issued in the proceedings for preliminary legal protection (“kort geding” procedure) The Dutch High Court followed the proposal of the state attorney from October 3 2008 and decided against Antro - posana This means that pharmacies in Holland can no longer keep stocks of “Anthroposophica” Antroposana continues to pursue the prin-ciple proceedings which are independent of this judgment (“bodem” pro-cedure) In these proceedings too, a negative judgment is likely in 2009 On November 2 2009, the lawyers made their final speeches, and the representative of the Dutch ministry again referred to the EU Court judg-ment of September 20 2007 without the least willingness to deal with the supplementary arguments presented by Antroposana

In Sweden in 2008, after intense negotiations, it was possible to ex-tend a special permit for the Vidar Clinic to import and prescribe anthro-posophic medicines to the end of 2009 The terms for this extension (sub-mitting registration applications for at least 5 remedies) were fulfilled, but the situation still remains completely open for 2010

There is positive news to report if we look over the EU borders into Switzerland On May 17 2009, 67% of Swiss citizens who voted in a ref-erendum supported a new clause in the constitution that reads: “The fed-eration and cantons will undertake the responsibility accorded them to incorporate complementary medicine ” This makes Switzerland the first country in Europe in which citizens have charged the government with making the inclusion of complementary medicine in the health system (including anthroposophic medicine and homeopathy) a constitutional right

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Report of Association Européenne des Fabricants de Médicaments utilisés en Thérapeutique Anthroposophique / AEFMUTA

Patrick SirdeyCEO Weleda International, President of AEFMUTAAssociation Européenne des Fabricants de Médicaments utilisés en Thérapeutique Anthroposophiquepatrick sirdey@weleda fr

Nand de HerdtSecretary – AEFMUTA,President – ECHAMP / European Coalition on Homeo-pathic and AnthroposophicMedicinal Productseu deherdt@wanadoo fr

In 2008, there were some successful events covering the topic of anthro-posophic remedies and anthroposophic medicine within official EU com-mittees In consequence, in 2009, anthroposophic remedies found their way ever more frequently into EU institution discussions, events and documents There is no doubt of the fundamental need for regulation, and awareness of this is growing slowly but surely amongst decision-making bodies

Our participation in events in Brussels, Strasbourg and London substan-tially contributed to this increased awareness The EU Commission too, which has so far paid little heed to our concerns, is now showing interest This allows us to hope that in future this may lead to active willingness

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to develop practicable solutions for anthroposophic medicines in the EU Corresponding questions from members of the European Parliament, and the Commission’s replies to these, support this view

Amongst national medicine authorities, too, the issue of anthroposophic medicines is increasingly being discussed However, willingness to take real action is still restricted to a few countries A special project is to inau-gurate discussions on anthroposophic medicine at EU level The EMEA committee for herbal medicines (HMPC) will draft a European mono-graph on Viscum album (mistletoe), and will evaluate anthroposophic studies on mistletoe therapy as part of this The European working group of national medicines authorities (HMPWG) has drafted a guideline on medicine testing for “homeopathic use” in the context of its responsibil-ity for simplified registration of homeopathic medicines Pleasingly, this contains a clear reference to “anthroposophic use” and highlights the relevant bibliography or the Commission C monographs

There is very good collaboration with other associations (ECHAMP, IVAA, IAAP, EFPAM and recently also ESCAMP) Despite our own somewhat limited operational activities in 2009, it has been possible to awaken further “political” interest in matters relating to anthroposophic medicines

For 2010 we are planning an event in the form of a workshop for Euro-pean Commission staff Participants could be drawn from the fields of consumer protection and health, research and the pharmaceutical indus-try We aim to combine such an event with a visit to an anthroposophic hospital

We also hope that political initiatives will arise in forthcoming years, so that anthroposophic medicines can finally be legally safeguarded under European law, thus making official registration and permits poss-ible in several member states The second decade of the 21st century, which is now beginning, will be a decisive one

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Report from the International Research Council

Professor Peter Matthiessen M D University of Witten-HerdeckeExecutive Board Member of the International Research Councilpeter matthiessen@uni-wh de

Helmut Kiene M D IFAEMM, Institute for Applied Epistemology/Medical Methodology, www ifaemm deExecutive Board Member of the International Research Councilhelmut kiene@ifaemm de

The International Research Council of the Medical Section organizes an annual meeting during the autumn conference at the Goetheanum with research representatives from different institutes and countries The council’s current executive board is comprised of Michaela Glöckler, Helmut Kiene (Freiburg), Harald Matthes (Berlin) and Peter Matthiessen (Witten/Herdecke)

Currently a prime focus in consolidating the institutional and structural basis for research on anthroposophically-oriented medicine is the process of the so-called ‘academization’ From this perspective the major event of 2009 was probably the change of director of the Gerhard-Kienle chair at Witten/Herdecke University The previous director, Professor Peter Mat-thiessen, retired and Dr Peter Heusser succeeded him The chair (hitherto

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called the “Chair for Medical Theory and Complementary Medicine”) was renamed the “Gerhard Kienle Chair for Medical Theory, Integra-tive and Anthroposophic Medicine” Thus there is now for the first time a chair explicitly bearing the name of “anthroposophic medicine” Peter Heusser relinquished his post as lecturer at the Collegiate Body for Complementary Medicine (KIKOM) at Bern University, and is succeeded there by Dr Ursula Wolf

Important studies on anthroposophic medicine published in 2009 (on oil dispersion baths; art therapy; anthroposophic medicine for lumbar spine syndrome, anxiety disorders and pediatrics; as well as mistletoe therapy as supplement to chemotherapy for exhaustion, breast cancer and gynecological tumors) can be found at the website of the Umbrella Association for Anthroposophic Medicine in Germany (DAMiD)

In addition, a large number of scientific studies on anthroposophically oriented medicine were again published in scientific journals in 2009 A list of scientific publications from 2005 to 2009 can likewise be found at the DAMiD website

Report from the International Association of Anthroposophic Pharmacists / IAAP and the Society of Anthroposophic Pharmacists in Germany / GAPiD

Manfred Kohlhase, Dr rer nat President of the IAAP, staff member of Weleda AG / further training in anthroposophic pharmacyGAPiD Society of Anthroposophic Pharmacists in Germanymail@manfred-kohlhase de

IAAPOn December 18 2008, the IAAP demonstrated to the European autho r - ities in the “Homeopathic Medicinal Products Working Group” how it

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can be conclusively shown that a substance is known in the anthropo-sophic approach to therapy – or in other words that a so-called “anthro-posophic use” exists The committee working on the “Anthroposophic Pharmaceutical Codex (APC)”, the developing anthroposophic pharma-copeia, met three times this year It focused among other things on the needs and requests for supplements of Brazilian colleagues, since the APC is officially recognized in Brazil The most important event held by the IAAP’s APC committee was a workshop for experts from university and industry on October 8 2009 at the Institute for Pharmaceutical Tech-nology at Tübingen University, entitled “Active, manufacture-defined constituents in complementary medicine; aspects relating to their quality assurance” The aim of the workshop was to shed unprejudiced light on professional aspects involved in medicine production and analysis in a range of complementary medical approaches, and to discuss major perspectives that seem necessary for high quality and its assurance The IAAP and these experts will continue to work to establish sensible qual-ity criteria In 2009 work continued on international training criteria in anthroposophic pharmacy A position paper on this issue is to be pub-lished shortly

GAPiDThe Society of Anthroposophic Pharmacists in Germany has increased its membership by over 80 since it was founded nine years ago In the last two years it has drawn attention to itself with a whole series of press pub-lications An article on anthroposophic medicine entitled “Do-it-yourself pill brand” was published in TAZ (August 1 2009) Based on an inter-view with GAPiD pharmacist Sabine Kettermann, this highlighted the qualities of anthroposophic medicine In addition, the periodical Info3 published a portrait of GAPiD entitled “Collaborating on a health system of the future” By the summer of 2009, GAPiD’s further training exami-nations committee had received 12 applications for award of the title “Pharmacist for Anthroposophic Pharmacy (GAPiD)” and 4 applications for the title of “Consultant for Anthroposophic Pharmacy (GAPiD)” Except for a single applicant, these were all awarded their qualifications To motivate still more colleagues to acquire this internal supplementary designation or to undergo the whole further training course, and thus make this added competency better known in public pharmacy circles, a

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further training flyer has been developed with a brief overview and infor-mation about the training possibilities

In the meantime a diverse and demanding GAPiD academy pro-gram has been created for the first six months of 2010 Seven events are planned, such as a weekend potentization course, a meditation course (2 5 days), and a mistletoe workshop or visit to the Helixor company in May 2010

The GAPiD has two very active committees/working groups: the so-called Amara group and the IWO committee (IWO = Internal further training organization), which also acts as examination body

The Amara group meets for one day about four times a year to work on two questions:

1 Is there a connection between the substances in herbal bitter sub-stances and the morphology and phenomenology of corresponding me-dicinal herbs? 2 What connections exist between herbal bitter substances and the human organization? The group’s findings are to be presented in a GAPiD module at the Eugen Kolisko Academy in 2010

The IWO committee is currently working on the question of certi-fication criteria for anthroposophic pharmacies This issue was further deliberated at an internal meeting with the executive board in November 2009 The aim is to provide the IAAP with a draft for an international certification guideline

A completely redesigned, interactive GAPiD website is currently be-ing set up It aims to raise the profile of the network of pharmacists working anthroposophically in Germany and to improve communica-tion possibilities of pharmacists It also aims to facilitate online member-ship applications, with registration forms and confirmation, and whole new sections relating to the GAPiD Academy and the PTA For 2010 we expect membership to continue growing, with strong expansion of our further and advanced training courses; and we aim to clearly define the term “anthroposophic pharmacy”

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Clinic Coordination

Roland Bersdorf M D Manager of Havelhöhe community hospitalManager of AnthroMed GmbHroland bersdorf@anthromed net

Andreas Jäschke, Dr rer nat , member of the board of directors at the Ita Wegman Clinicandreas jaeschke@wegmanklinik chexecutive council member of the Association of Anthroposophic Clinics

The 25 members of the Association of Anthroposophic Clinics meet twice annually for encounter and exchange in a plenary session In 2005, nine clinics belonging to the association founded the “charitable AnthroMed GmbH” company as an instrument for performing various operational tasks Since 2004 already, the issue of brand creation within anthropo-sophic medicine has been developed in close cooperation with the Medi-cal Section It was agreed with IKAM that the hospitals would actively advance this process and that it should be structured in such an open way that other professional groups, where interested, could participate in the brand-forming process An important interim result was achieved with the registration of the “AnthroMed®” brand by AnthroMed GmbH in 2007 Thereafter the clinics began to elaborate a list of criteria and proce-dures for securing brand rights Currently the clinics which are partners

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in AnthroMed GmbH are undergoing the certification procedure The procedure and the list of criteria are to be tested for practicability In a further step, in 2008, a start was made on applying the “AnthroMed®” quality label beyond the parameters of the clinical domain Centers for medical care (MVZs in Germany), and the fields of out-patient nursing and eurythmy therapy are developing appropriate adaptations and cri-teria lists for their domains

AnthroMed GmbH has also been active in a further key task area for which it was founded (as a development and rescuing company) by help-ing to bolster the capital resources for an important expansion stage of the Alpenhof mother-and-child clinic in the Allgäu district in Germany A request to take over a hospital arrived from Feuchtwangen in Fran-conia, Germany Intensive negotiations are underway At the same time it is clear – also in connection with a further investment project – that our financial capacities for strategic involvement are totally inadequate Marginalization of clinical anthroposophic medicine because of an insuf-ficient growth capacity remains a very grave threat

A new and extraordinarily important project relates to the training of anthroposophic physicians Many anthroposophic physicians are now in their seventies Simply to maintain the status quo, three times as many physicians need to be trained as is currently happening Correspondingly more are needed for expansion: on the one hand for existential reasons – without sufficient anthroposophic doctors there can be no anthropo-sophic clinics On the other hand, the clinics are an important training resource for anthroposophic doctors: there can be no anthroposophic physicians without anthroposophic clinics either, at least in the compre-hensive sense urged by Rudolf Steiner of creating an own system of an-throposophic medicine The clinic association in collaboration with medi- cal associations especially in German-speaking countries (GAÄD and VAOAS) has therefore launched a project initially with the aim of im-proving the training of assistant physicians A core aspect is also to create a unified training curriculum that conforms to international standards and can receive corresponding certification, since otherwise we cannot count on sufficient new anthroposophic doctors entering the profession There is a major need for coordination and integration here

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International Forum for Anthroposophic Nursing

Rolf HeineNurse, executive board member / Association of An-throposophic Nursing Professions in Germany, Umbrel-la Association for Anthroposophic Medicine / Germanyr heine@filderklinik de, www vfap de

The certification of experts in anthroposophic nursing in New Zealand, Switzerland and Germany was the prime focus last year This interna-tionally initiated process is an important milestone in establishing an-throposophic nursing within national health systems Connected with certification is a worldwide, unified process of further training in an-throposophic nursing Certification colloquia so far completed were at a high professional level and form the basis for solid collaboration and fur-ther development of nursing Worldwide, all experts in anthroposophic nursing are invited to join this certification procedure in 2010 at various places across the globe

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Particularly pleasing is the development of courses and further training in Great Britain, the USA and Japan, and the consolidation of Swiss train-ing centers for anthroposophic nursing to form a joint education center Here also an accreditation center has been established to organize recog-nition of nursing training courses worldwide As with doctors, currently we need more anthroposophically trained nurses to cover the growing need for holistic, spiritually-based nursing practice Special efforts are required to communicate an anthroposophic view of the human being in a way that corresponds to modern capacities for insight and understand-ing This is not just a question of language or terminology but also of research and of social and economic creativity

Council for Curative Education and Social Therapy

Professor Rüdiger Grimm, Ph D Secretary of the Council for Curative Education and Social Therapy, Dornach, and Institute for Curative Education and Social Therapy, Alanus College, Alfterr grimm@khsdornach org, www khsdornach org

Elected national representatives meet once each year for a conference One of the core issues this time was the “UN convention on the rights of disabled people”, which we examined in relation to the great opportun-ities it offers people with disability In particular, based on this, we were concerned to highlight which developmental processes could be formu-lated for the institutions and services offered by anthroposophic curative education in relation to the domains of daily life, training, work and inclusive education A further topic, connected with the first, related to the question of the common roots and possible shared developmental processes of Waldorf education and anthroposophic curative education Of questions brought to the meeting from different countries, we worked

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particularly on: the spiritual quality in institutions, communication in the institution as a “membrane” between society and the person with a disability, and on how community building for people with and without disabilities will develop in future

School of Spiritual Science workRegular School of Spiritual Science work is being organized for people in the curative education and social therapy profession, in connection with methodological aspects of Rudolf Steiner’s curative education course This encompasses the esoteric domain and the mantric content of the First Class of the School This work aims to offer a research and develop-ment contribution to professional esotericism in curative education and social therapy

Training“Teach to learn – learn to teach” was the topic of this year’s interna-tional conference for training in curative education and social therapy New paths of methodology and teaching practice were exchanged and discussed, focusing on the teaching of anthroposophic insights into the human being Since many changes have been seen in the training domain in recent years, the international training group has decided in the coming year to revise the training manual which summarizes the basic content of international collaboration on training This sets in motion a further process of consensus formation, on which the network’s collaboration depends

Working groups of the Council for Curative Education and Social TherapyRegular meetings of working groups take place alongside plenary con-ferences: ECCE (European collaboration), a training group and training council, a social therapy working group, physicians in curative education and social therapy, and a scientific group

Fund for Curative Education and Social TherapyThe Council for Curative Education and Social Therapy is funded by the national associations and institutions in over 40 countries Its legal entity is the “Fund for Curative Education and Social Therapy” The

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current 2008 annual report with annual accounts can be found at www khsdornach org

The work of the Council for Curative Education and Social Therapy is shaped referring to its “guiding motifs and mode of work”, which can also be read at the website www khsdornach org

International Forum/Network Eurythmy Therapy

Angelika JaschkeEurythmy therapist, eurythmy therapy foruminfo@forumhe-medsektion netwww forumhe-medsektion net

The ongoing effects of the first world conference for eurythmy therapy in May 2008 continued to be clearly seen this year Throughout the world many further training courses have been started, and lively exchange is taking place about eurythmy therapy Translations of the basic works on eurythmy therapy are underway or were published this year (in Russia, Korea, Georgia, Brazil, America, etc )

Training coursesThe landscape of eurythmy therapy training courses is increasingly changing

The accreditation process for training courses – as we decided in the Medical Section – has led to the publication of a manual on accreditation In May 2009 we were able to undertake a joint auditors’ training with other professional groups Professional training supervision and feedback that focusses on mutual help will thus begin The practice-relevance of training courses for students – linked with the need for further develop-

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ment of training skills (methodology and research) – is a key challenge A three-year, part-time eurythmy therapy training for doctors is starting for the second time in Unterlengenhardt/Germany This qualification pro-motes the necessary collaboration between doctor and eurythmy thera-pist A new doctors’ course is beginning from the fall of 2010

Courses in eurythmy therapy with different emphases, for people with a prior medical or therapeutical training or with only a 2-year basic train-ing in eurythmy, or with eurythmy therapy training related to the school-ing of etheric forces, have arisen recently in German-speaking countries The anthroposophic impulse underlying these courses allows us to hope that, despite all differences, it will be possible to maintain a common will to “keep connected” within the anthroposophic medical movement

Professional associationsThe four-year process in which European professional associations for eurythmy therapy and artistic eurythmy have been working on a shared – and in the meantime even international – professional profile for “artistic therapies within anthroposophic medicine”, is now concluded, and was jointly signed by 34 countries From this, further thoughts on an interna-tional umbrella association have developed which we will pursue further in the coming year

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Fields of practiceAlongside the six existing fields of practice, which are developing ever further through European and/or international specialist training courses, a new area of endeavor is starting to quietly develop: eurythmy therapy in crisis and war zones, as part of trauma-therapy intervention This is increasingly proving meaningful and helpful

Newsletter and websiteThe eurythmy therapy forum newsletter, with reports from all countries, and documents on the basic standards in eurythmy therapy (in German and English) can be found at www forumHE-medsektion net

AnthroMedThe working group of the international eurythmy therapy trainers’ council and the professional associations welcome the international “AnthroMed” trademark We regard it as an opportunity to become, over the long term, an anthroposophic medical movement which presents itself coherently to the world and is underpinned by a common, active expression of will Contractual and economic agreements with AnthroMed are already being drawn up

Eurythmy therapy training course at the GoetheanumAfter ten years directing the full-time training, Brigitte von Roeder is relin-quishing this post due to her age A newly devised part-time eurythmy therapy training course will start at the Goetheanum at Easter 2010 The two-year course (with six whole-day training blocks of three to six weeks each in April, August and November up to Easter 2012), will lead to a eurythmy therapy diploma recognized by the Medical Section at the Goetheanum The two-year training will also include internships as planned by the international eurythmy therapy training curriculum Admission criteria for this part-time training are a completed eurythmy training and a nursing practicum Doctors are as always warmly wel-come

Kaspar Zett will carry the main responsibility as successor to Brigitte von Roeder, but wants a collegium leadership Thus eurythmy therapists Beate von Plato and Angelika Stieber, and Irene Peltzer M D , will take on this task with the collaboration of Armin Husemann (Stuttgart) and

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other trainers Basic courses on anthroposophical views of medicine and the human being are included in the training and, jointly with other ther-apy training courses (speech and music therapy, painting and modeling therapy, and rhythmic massage), will be offered under the auspices of the newly founded “Anthroposophic Academy for Therapy and Art” (www atka ch)

The Swiss quality certificate for further training institutions, known as “eduqua”, is striven for as a meaningful step on the way towards gain-ing recognition through state professional examinations in art therapy and complementary therapy in Switzerland

The aim of these efforts is to safeguard the right to practice eurythmy therapy professionally, by securing state recognition that this is a thera-peutic profession This can prove existentially necessary in our increas-ingly legally and politically regulated working environment

International Coordination of Anthroposophic Art Therapy

Kirstin KaiserAnthroposophic art therapist, specialization in therapeutic speech formationkirstinkaiser@bluewin ch

ConferencesThe coordination year in anthroposophic art therapy began with the pleasing fact that the international, further training study days entitled “Between lethargy and chaos – the pathophysiology of the will” were attended by more colleagues than previously Above all, the conference was more international

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During the annual conference of the Medical Section, anthroposophic art therapy presented itself in workshops and forum contributions, and with posters and flyers in the foyer, among other things Increased interdisci-plinary dialogue stimulated the development of communication skills Brief presentations in the forum showed that the audience could quickly find access to an enlivened sense of art therapy The exhibition in the foyer revealed the growth in public relations work Conference partici-pants took with them large numbers of new, indication-related posters and flyers on the different therapeutic fields

At the speech therapy conference, the well-organized further train-ing course also facilitated an effective and creative working style that engaged with professional questions, so that this conference really served the professional development of therapeutic speech practitioners With-out doubt, the panel discussion with representatives of patient associ-ations, doctors, curative educators and speech formation practitioners was a high point of the event

Public relations• Initial collaboration has started with the umbrella association for

anthroposophic medicine in Germany and with IKAM in relation to worldwide public relations issues

• Indication-related posters and flyers have been created This process will continue The Merkurstab journal published an article on the contribution of art therapies to cancer treatment

• An internationally available website for art therapy is now being set up

Training courses• In discussion with those responsible for training, the following forms

of training and further training were defined:

1. Basic professional training, under private law (EA schools)

2. Basic professional training linked to academic, state and university (Bachelor) qualifications

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3. Post-graduate courses at academic level, state, university (Master)

4. Further training courses under private law (here “further train-ing” refers to the development of additional capacities following professional qualification)

5. Training initiatives (new training courses in development)

• The Anthroposophic Academy for Therapy and Art in Dornach was founded and will start in April 2010 with its interdisciplinary train-ing modules Medical courses based on anthroposophic study of human anatomy, physiology and pathology will be supplemented and extended by various arts The modules are open for guest participa-tion

• State-recognized colleges in the Netherlands and Germany which offer training courses in anthroposophic art therapy have joined together in a working group (AKHSA) in order to cooperate with each other, discuss teaching content for anthroposophical art therapy and initiate joint research projects Competency areas must take into account the particular requirements of training courses recognized by national authorities, and help ensure that anthroposophic art therapy can justify itself in discourse with other academic disciplines, as well as develop further

• A first interdisciplinary auditors’ training for professional mutual evaluation of training courses took place and will develop into a regu-lar further training course

Professional associationsWork on an international professional profile and ethics guidelines was completed The next step will be to found a legally recognized umbrella association, likewise in collaboration with eurythmy therapy

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The International Coordination Group for Anthroposophic Art TherapyThe former network group consisting of coordinators from various spe-cialist fields, and collaborating within the Medical Section on behalf of anthroposophic art therapy, has been reconfigured and is now called the International Coordination Group for Anthroposophic Artistic Therapy (ICAAT)

The members of ICAAT see themselves as contact persons in the Medi-cal Section for art therapists from all over the world Each member of the group has taken on the task of monitoring developments in his field and perceiving wishes and needs so that we can respond to them with a common approach A first step here is to set up the website mentioned above

Looking back, for me the annual conference with its spirituality, profes-sionalism and colleagueship was a highlight of my work, and thus I look forward with warm anticipation to the coming year

International Coordination Physiotherapy

Unda NiedermannPhysiotherapist, board member of the Swiss school for rhythmic massageunda nw@bluewin ch

This year received its impetus from the International Conference for Anthroposophic Physiotherapy and Physical Therapies held from March 19-22, 2009

The topic of “Uprightness and the Knee” stimulated intensive ques-tions, not only during the breaks, and enlivened our studies in work-

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shops All took away with them the refreshing awareness that the knee is not inevitably predestined for arthrosis

During the conference we considered the future of anthroposophic physiotherapy and physical therapies (APT) The group agreed that it wished to continue the inner work on the one hand – each individual in his spiritual practice, and in daily work; but on the other hand it also wanted to increase the number of working groups, on a regional or theme-related basis, to engage in joint research and intensify the develop-ment of the network This work could then be a preparation for the next International Conference for Anthroposophic Physiotherapy and Physi-cal Therapies in 2011

The International Conference for Anthroposophic Physiotherapy and Physical Therapies is planned for April 7-10 2011 on the topic of pain The preparation group – Riemke Cramer (riemcramer@hetnet nl), Hilde Mayr (hildemayr@bluewin ch), Ricarda Meyer (ricarda-meyer@intergga ch), Aoine Landweer-Cooke and Stephan Thilo – will be pleased to re-ceive initiatives and suggestions The School of Spiritual Science physio-therapy group is continuing to work in particular on the mantras of the 9th Class Lesson Interested people are welcome Contact addresses: Joukje Pothoven (joukje pothoven@versatel nl), Henny Kerkhof (shkerkhof@hetnet nl), Christa Maier-Schnorr (christa maier@bluewin ch) (rhythmic massage according to Ita Wegman MD) The trainers group for rhythmic massage worldwide meets annually before the annual conference of the anthroposophic medical movement and works on the fundamentals of the method and on forms of collaboration The trainers group has the task of carrying out the recognition procedure for new initiatives Unda Niedermann is the contact person for founding new training centers I would like to thank all colleagues of the APT whose initiative forms and sustains the network

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International Coordination Psychotherapy

Ad DekkersCoordination Psychotherapy, psychologist/psychotherapistdekkers appel@planet nl

Henriette DekkersCoordination Psychotherapy, psychologist/psychotherapistdekkers appel@planet nl

International structure of the psychotherapy associations in 2009An international umbrella association of national societies is being set up The following national societies exist already: In the Netherlands the NVAP society since 1984, whose 25th anniversary was celebrated on October 17; in Italy the PERSEO association, founded in 2004

In Germany, since 2008, the DtGAP society, as a metamorphosis of the Institute for anthroposophically oriented psychotherapy, which was like-wise in existence for around 25 years; in England, a society for anthro-posophic psychotherapy and counseling, in existence since 2008; and in Brazil, the SOFIA society is being developed, whose official founding will take place in 2010

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Further training courses worldwide according to guidelines agreed within IKAMIn the Netherlands, from September 2009, the NVAP is offering its 7th post-graduate training In Italy in 2010 the PERSEO association will independently set up its 2nd post-graduate course! The German DtGAP society plans a first post-graduate training from the beginning of June 2010 At a university in Sao Paolo, Brazil, the ‘SOFIA’ association will run a post-graduate training for anthroposophic psychotherapy, while in Minas Gerais, Brazil, far-reaching plans are being forged for a foun-dation training/further training in psychology, psychotherapy, psychoso-matics and psychiatry In Bangalore, India, a first training course has been in development since 2008; and likewise first training began in Har-duf, Israel, and at El Abedul in Madrid, Spain, in 2009

ResearchArising from German-English collaboration (Siegwart von Laue / John Lees) and strongly supported by the Medical Section, a research proposal has been submitted to the EU to examine the question of health based on collaboration between anthroposophic medical professional groups The proposal achieved 2nd place amongst the many applications from the European academic world!

PublicationsProbably in the fall of 2010, the Dutch publisher Vrij Geestesleven will publish a book by Ad Dekkers on methods used in anthroposophic psy-chotherapy Translations into German, English and Italian are being pre-pared

Psychotherapy, psychiatry and psychosomaticsIn June 2009, the 3-year post-graduate training in Stuttgart was con-cluded A total of 95 participating general practitioners, doctors for psychotherapy, specialist physicians and psychotherapists came together under the auspices of the GAÄD, the DtGAP and IKAM The GAÄD is preparing a second course A slimmed-down version of the course – in terms of lecturers – is taking place on psychiatry in St Petersburg, Russia

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25 years NVAPThe Dutch Association for Anthroposophic Psychotherapy was founded 25 years ago A celebration of this was held with guests from the medical-therapeutic movement, along with those who participated in the seven post-graduate training courses run by the Dutch Association for the Furthering of Anthroposophic Psychotherapy (NVAP) 30 years ago it was Professor Bernard Lievegoed who helped guide the original initiative group into an awareness of the deeper aspects of the contemporary situ-ation highlighted by Rudolf Steiner, and who spoke of a modern path of initiation that remains innovative today This urges us to remain attuned and in mutual accord, in order to be able to carry through and realize these profound insights throughout the world – something that a series of presidents of the association have striven to do: Henk Eisendoorn, Ad Dekkers, Let Dijkhuis, Marjanke de Jong and Els van Beek

Together, with the help of the growing participation of the spiritual world, we hope to remain capable of working in a professionally healing way to address humanity’s continually changing pathogenesis

That we can do this with increasing confidence is also due to collabo-ration within the medical movement and the Medical Section, both at a School of Spiritual Science level and at the profession level

Patient organizations and the European Federation of Patients’ Associations for Anthroposophic Medicine / EFPAM

René de Winter M A EFPAM/ President of the European Federation of Patients’Associations for Anthroposophic Medicinewintberg@email li

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The number of interest groups active in the health domain in Europe has grown considerably in recent years, above all in the realm of patients’ associations It is therefore increasingly hard for government agencies to identify which organizations should be regarded as their contact per-sons For this reason EFPAM believes that it is important to develop and consolidate the alliances EFPAM is therefore a member of EPHA, Europe’s biggest interest group in the health sector, and EFPAM is also a co-founder of ELIANT, as the largest anthroposophic non-governmental organization in Europe, and seeks alliance with other European associ-ations Our aim is to help patients’ voices to be better heard in Europe It is not just the specific patient problems addressed through anthropo-sophic medicine which must be considered here, but also developments in Europe’s overall health system The explosion in costs alone could reduce national governments’ funding for medicine, which could put the continuation of CAM at risk

In the year covered by this report, EFPAM has participated in vari-ous committees and meetings such as IKAM, the ELIANT campaign etc Collaboration with other organizations such as the IVAA and ECHAMP was excellent Our links with the European umbrella association for ho-meopathy users was also further consolidated this year The ELIANT initiative has increased in importance this year for EFPAM Many issues prove to be “cross-sector” ones, for instance child nutrition, educational issues and initiatives for a cleaner environment

Collaboration with other organizations was strongly supported and facilitated by ECHAMP, among others In 2009 the EFPAM executive board worked further on three domains:• Collaboration, the development of networks, and forming alliances• Monitoring and representing interests• The “patient competency” projectIt is clear that being present on the internet is becoming ever more import - ant, primarily because young people use this route as their most import-ant source of information

EFPAM and its members are continuing to work on the topic of “pa-tient competency”, which is increasingly proving to be a broad and inter-esting domain Since this concept has existed for a long time now, and is interpreted in different ways by different schools of thought, it is increas-ingly important that specific views which we, as patients, can gain from

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anthroposophic insights into the human being should inform it These insights could lead to a fundamental change in the relationship between doctor and patient

The nature of prevention, the promotion of personal involvement in managing one’s own illness, and increased emphasis on personal respon-sibility for and co-determination of one’s own health – which European policies also support – can receive an important impetus through anthro-posophy if we succeed in elaborating these ideas in a way accessible to all

EFPAM regards the increasing interest in Europe in the issue of “patient rights” – as shown also by the citizens’ initiative for the “European Char-ter of Patients’ Rights” (2002) – as a good opportunity to more actively represent the interests of members of anthroposophic patients’ associ-ations On the one hand medicine is in danger of becoming ever more uniform, yet individual treatment for each patient is, on the other hand, felt to be indispensable and intrinsically linked with a medicine of the future This year the situation threatening the availability of anthropo-sophic medicines in Europe was unfortunately still a serious problem National legislation based on European directives still varies greatly between different countries, and this has created a situation of unnece ss-ary uncertainty amongst patients

René de Winter is working as coordinator for EFPAM (European Fed-eration of Patients’ Associations for Anthroposophic Medicine) Heidrun Loewer, his deputy until September 2009, has now passed this task to Hans-Jürgen Schumacher I would like to thank her most warmly for her many years of work!

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International Coordination Student Work: Human beings, medicine and questions for the future

Natascha Neisecke, medical studentCoordination Students, natascha neisecke@gmx de

Theresia Knittel M D Coordination Students, theknittel@yahoo de

“Coordinare” means: assign to one another, also: interrelate and bring into mutual connection In this old word lies hidden in a beautiful way what we strive for as the coordinators of the student work in the Medical Section: to be contact persons, mediators and companions to the people who, during their training, wish to familiarize themselves with anthropo-sophic medicine and therapy, and advise them on questions of anthropo-sophic training and practice Our concern is to enter into dialogue with those experienced in this field and look for opportunities for a training in tune with the times and with the nature of the human being

One emphasis of our work is currently in the field of communication Here too a much-used term needs to be re-enlivened and grasped anew: “communicatio” as, initially, a connection between people, starting in

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the minutiae of direct personal encounter, a brief conversation, perhaps just a suggestion; then growing through the creation of connections in a larger context – whether through publication of the “Medicine and An-throposophy” newsletter or through topic-focused meetings and confer-ences; through to the ideal of contributing, in the field of medicine and according to individual strengths and capacities, to the development of a human community which, drawing on the founding impulses of anthro-posophy, aims to put its activities at the service of a future-oriented vision of the whole of mankind

Currently we see a core question and task in engaging with the changes underway in the landscape of anthroposophic medicine in Cen-tral Europe, and in initially meeting them with proper understanding For instance, is it only a negative indicator, worthy of regret, that a substan-tial number of registered physicians in Germany will reach retirement age in the next few years without any sign of a successor who can continue the work they have started? What qualities and tasks are connected with the fact that our generation of physicians does not seem to be becoming part of a “mass movement”, but instead increasingly has to explore the positive aspect of a relatively small community of like-minded people? It is evident that this does not mean we should neglect or even give up our externally-oriented openness and effective activities, e g at universities As coordinators of student work, in this sense too, we are in dialogue with student study groups, individual initiatives and representatives of the physicians

In this period of change we also have a change of staff to report Theresia Knittel initiated the student coordination work 8 years ago and since then, as IKAM representative, has been its main contact person and carried the overall responsibility Now, after practicing as a physician for a year and a half, she passed this mandate to Natascha Neisecke in September 2009 We will manage this transition gradually, and Theresia Knittel will therefore continue to contribute to this coordination work We would like to warmly thank her for the commitment, awareness and wealth of ideas that she has brought and continues to bring to the student coordination work!

As further staff members, Niklas Bruchner, Eisenhardt Daecke, René Ebersbach and Christoph Holtermann are currently involved in the con-cerns and initiatives of students and trainees They are complemented

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by a broader, open group of students and young doctors committed and feeling connected to the coordination work, who accompany and actively support it

International Coordination Medical Training

Guus van der Bie M D International Coordination Medical Trainingguusvanderbie@planet nl

This year, work was done on the professionalization of aspects of method-ology and teaching approaches in relation to the teaching of anthropo-sophic medicine Most participants in the trainers group, which meets once a year, hold a qualification of Master of Medical Education or are in the process of obtaining it This has enabled us to make fruitful use of modern approaches to teaching and methodology in anthroposophic training courses Thus the conference is structured according to a range of teaching forms, which alternates teaching from the front (lecture), inter-active teaching (lecture with discussion), small-group work and evalu - ative plenary discussions A further constituent of training is collegial case-study discussions, in which one’s own personality or personal ques-tions relating to one’s own professional work play a part in determining the practice content The trainers’ group works on content and form of the teaching process from both the learner’s and teacher’s perspective Thus, for both tutors and students equally, teaching can become “con-tinuous education”

At the last trainers meeting, a patient demonstration was held using a practical exercise for experiencing the effect of the four elements It be-came clear in the process that consideration of the properties of the four

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elements is all the richer if these can also be seen as the developmental result of all the human being’s life stages An ethically valuable experi-ence here was to pass to the physician what had been jointly elaborated in the patient demonstration, and thus make these findings available for actual treatment

In 2010 we intend to make available further developments relating to teaching approaches and methodology for different training courses – not only in a practical sense but also “theoretically” A first beginning has been made here in compiling study material The many experiences of teachers and students already available, and the range of teaching forms that exist and that have proven their value, are to be compiled in written form as a proper “manual” for teaching anthroposophic medicine Several authors have already expressed their willingness to collaborate on this

A main concern will be to prepare a survey of existing training courses worldwide What is taught, how and where, and what sorts of needs exist? By means of coordinating activity we need to optimize training centers’ efficiency, professionalization and mutual agreement so that they can develop further and respond to needs 2010 therefore looks like it will be a fruitful year

International Coordination Public Relations

Heike Sommer M A Coordination Public RelationsPress/public relations work for the ELIANT campaignheike sommer@medsektion-goetheanum ch

In times of rapid political and economic development, the need for coor-dinated public relations work becomes increasingly apparent – not just at

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a national level or in Europe with its legislative developments, but world-wide The focus here is on our common concern to improve the profile of anthroposophic medicine in the public domain

Already in 2008, alongside developing the press office, product PR and product design for the ELIANT campaign, I launched a network for the IKAM field of anthroposophic medicine public relations work This was initially confined to German-speaking countries Development of a global network began in 2009 With the aim of pooling our energies and optimizing work processes, a small group of PR professionals from the anthroposophic medical movement worked on proposals which were presented to IKAM coordinators in Berlin in June, where outlined tasks were allocated

Last fall, during the annual conference of the medical movement in Dornach, the first international meeting of Medical Section representa-tives from each country took place on the issue of public relations work After discussion of the status quo of each section at regional/national level, the focus of the next meeting will be on a common strategy for col-laboration The next phase will see the start of optimum linkage of suit-able communication procedures so as to coordinate and realize common tasks in the best possible way

Alongside this development and coordination work, my tasks also include editing, graphic design, production and typesetting for the fol-lowing: the annual report, 7 editions of the newsletter in 7 languages, public relations work for our conferences and various flyers and posters for events The website relaunch is still underway

Two meetings are planned with health politicians in Brussels in 2010, as well as a meeting on our continuing strategy during our annual confer-ence In 2011 there will be a PR conference with dialogue and training elements, probably to be held in Dornach

I would like to express my very warm thanks to Jürgen Schürholz M D , who has retired from active coordination of public relation work due to his age, yet is still available in the background to help with advice

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The “breviary” of the Medical Section – meditative verses and images as the esoteric core of the professional groups

Henriette Dekkers, Elke Dominik, Michaela Glöckler, Rüdiger Grimm, Viola Heckel, Rolf Heine, Angelika Jaschke, Anita Kapfhammer, Marlise Maurer, Natascha Neisecke, Unda Niedermann, Dietrich von Bonin

Rudolf Steiner gave the rhythms of the Foundation Stone meditation to nurture the building of spiritual community within the Anthroposophi-cal Society, and in the School of Spiritual Science he offered a mantric path for learning to experience the threshold to the spiritual world more consciously and for feeling oneself more deeply connected with mankind as a whole For the specialist Sections this consisted of profession-spe-cific comments and meditations, and included those which Ita Wegman received personally from Rudolf Steiner for her esoteric development 46

Rudolf Steiner also facilitated the creation of new forms of commu-nity building within professional groups For medicine the impulse arose to ask about the nature of the being Mercury – known in ancient times as the god of the art of healing, and later worshipped in the Judeo-Chris-tian tradition as the archangel Raphael (meaning “God’s physician” in Hebrew) The aim was to find a path for medicine in which physicians were not only “initiated” into physiological processes and regulatory mechanisms in the human organism, but also, on paths of soul-spiritual development, into the “Mysterium Magnum” of Creation, of which the human being, as a spiritual entity, is a part and in which he collaborates The search for such paths, the reply to the question which Ita Wegman asked Rudolf Steiner about a Christian mystery medicine, remains a core motif also today for spiritual community building in the Medical Sec-tion 47

Below, some of the IKAM coordinators and colleagues of the anthro-posophic medical movement share something of the meditative work of their professional group Even if their contributions are quite different

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in scope and intention, they can offer a variety of stimuli for one’s own practice

Further reports of your experiences in working with the mantras entrusted to us are very welcome!

Meditations for those working in the field of curative education and social therapy

Rüdiger Grimm

The Curative Education Course contains a series of meditative exercises for deepening one’s own inner manner of working with questions and problems relating to curative education and the nature of the human being The point-circle meditation stands at the center of these exercises, and was first elaborated by Rudolf Steiner only close to the end of the course, in lectures 10 and 11 48 This is an exercise which enables us to

The point­circle meditation in the Curative Education Course

“In me is God. I am in God.”

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meditatively experience and discover the fundamental, polar relation-ships between the forces which form the human organization and which continually recur as a formative principle in the Curative Education Course An instance of this can be seen in the polar images of compul-sively reproducing the same repeated ideas on the one hand, and the inca-pacity, on the other, to recall even the simplest daily experiences Curative educational insight and deeds thus arise from a process of convergence between external observation, insight into the nature of the human being, the inner recreating and envisaging of constitutional processes, conscious work on the form of relationships, and the development of individual caretaking for people in need of special care

The inner activity involved in the point-circle meditation encompasses several elements by means of which polar experiences can be stimulated and deepened:

Practicing it in the evening and morning means that it engages with dif-fering states of consciousness: in the evening a contemplative awareness arises as we recall the past day and release ourselves from its events and experiences – which can now be formed into inner pictures in retrospec-tive review In the morning, on the other hand, we enter the individual space of our actions which we are likely to envisage in thoughts in a goal-oriented way, but which in principle is open for what may result, and is co-determined by what comes to meet it The polar situation in which we live can be experienced meditatively at the transitions between sleep and waking

A second polar element is practiced through the form dynamic of point and circle, or through the inner exercise of centripetal and cen-trifugal movement In our mind’s eye the point undergoes a movement that continually expands towards the circle, while at the same time the peripheral circle element increasingly concentrates towards the point

The linked evocation of blue and yellow likewise points to the greatest possible contrast of color spaces – of space-creating-withdrawing impres-sions on the one hand, and emerging-luminous ones on the other

The two meditative phrases enable us to live our way into the depth of these processes: to experience the activity that gives rise to consciousness

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in the evening not just as a reflection of day consciousness but as the presence of a spiritual reality in which divine thoughts can fill human awareness: “In me is God ” In approaching morning consciousness, on the other hand, we can experience how, in acting, our will activity touches and affects not only a world of objects but at the same time also a divinely created world in which we encounter each other with our indi-vidual destinies and dispositions: “I am in God ”

Inner flexibility can arise from ongoing practice of this meditation, har-monizing the transitions between states of consciousness in us: between waking thinking and sleeping will As a “professional meditation” it enables us to acquire experiences which are, ultimately, indispensable for work in curative education: a schooling of mindfulness, of devotion for the world of the senses, and its often unexpected pointers and key opportunities for perceiving another being It also creates a space for trusting in our own capacity to be able to act with full presence of mind in the moment, and for trusting with courage in the hidden dimensions of our own being

Meditations for nurses

Rolf Heine

At the core of the anthroposophic nursing movement are four medita-tive verses given by Rudolf Steiner – the so-called “nurses’ verse”, the “Find yourself in Light” meditation, two meditations from the so-called “Samaritan course” and the so-called “therapeutic emblem” In addition, meditations which Rudolf Steiner specifically gave to physicians – the so-called “warmth meditation” and the verse “Seek in fever’s measure” – have a particular connection with the nurse’s inner path Both these meditations are therefore especially suited to creating a common spiri-tual bond between physicians and nurses Of the meditations mentioned here, only the nurses’ verse was specifically intended for the professional group of nurses The rest were given in other contexts but are especially

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cultivated in nursing, or have a strong inner connection with it At the request of a few nurses, which Ita Wegman passed on to Steiner in 1923, the nurses’ verse was given to a small group of nurses at the Clinical-Therapeutic Institute in Arlesheim Until it was published in the 90s, it was circulated solely amongst members of the First Class of the School of Spiritual Science, and was used meditatively for developing heart forces in an individual, the professional community and nursing practice After it was published, those who work with this meditation agreed to engage with it every Sunday morning in awareness of a worldwide spiritual bond between nurses, and to include in this meditation attention to the dead who had lived and worked in the spirit of this meditation All who work with the nurses’ verse are invited to join this bond of spiritual practice

Within the heart there livesIn radiant lightThe human will to help.Within the heart there worksIn warmth-giving powerThe human force of love.Then let us bearThe soul’s whole willIn heart-warmthAnd heart-lightThen we work to healThose in need of healingThrough God’s sense of grace.49

The meditation “Find yourself in Light” which Rudolf Steiner gave was for many years practiced at the beginning of the day by Ita Wegman with nurses at the Clinical-Therapeutic Institute Work with this meditation enhances the capacity to awaken in the etheric and imaginative world, and to strengthen one’s I awareness in this continually fluctuating, dis-solving and recondensing world

Find yourself in LightWith your own soul’s toneAnd tone disperses

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Becomes colour-form In the LightLight-Divine-Being.

Tone disappearedRestored again within him Speaking through him:

You are

Your own toneIn the light of the World Sound illuminating Illuminate sounding.50

Rudolf Steiner introduced the meditations in the Samaritan course a few days after the outbreak of the First World War, as the focus of a series of four lectures The aim of this course was to give a practical introduction to emergency first aid The course was divided into a practical part with wound care and bandaging techniques, and another part with lectures on the esoteric background to wound healing, empathic help and the causes of violent conflicts Since then, the two mantric verses “Well up o blood” and “As long as thou dost feel the pain” have been an important part of nurses’ esoteric schooling in relation to wounds and pain

Well up o bloodAnd in the welling work!Quickening musclesQuicken the seeds!May loving care Of a warming heartBe healing breath! 51

As long as thou dost feel the painThat avoids me, is Christ unrecognisedWorking in the World-Being.For the spirit only remains weak

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When solely in its own bodyIt has the power to feel pain. 52

The so-called therapeutic emblem was based on a design which Rudolf Steiner made during the First World War Helene Röchling gave it to nurses at the military hospital she founded as acknowledgement of their work The emblem, with the inscription “Blessed be the helpers of heal-ing” shows the rays of the sun shining down on a pair of receiving hands towards which a single hand is inclining A snake rises up between the radiating sun and the receiving hands as a symbol of knowledge and healing The emblem is a pictorial meditation expressing the effect of “industrious love” and became the model for the logo of several national anthroposophic nursing associations

Therapeutic emblem Logo of the German Association for anthroposophic nursing

The meditation “Feel in fever’s measure” was given to physicians attend-ing the so-called Young Doctors’ Course 53 Measuring a patient’s tem-perature and weight, and taking his pulse – daily nursing tasks – are con-nected in this meditation with the whole of world evolution Practicing this meditation initially draws our attention to sensory perception of the body and from there, mediated by the categories of measure, number and weight, penetrates through to the world’s evolutionary laws The medi-tation necessitates familiarizing oneself with the fundamentals of world evolution It is, on the one hand, a stimulus for studying spiritual science, and on the other, it leads lofty thoughts into the depths of sensory percep-tion The meditant thus works on a key motif of nursing and connects this with the physician’s will to heal

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The so-called Warmth Meditation marking the beginning of the phy-sician’s esoteric schooling was passed by Karl König also to non-medi-cal colleagues in the Camphill Community There it lives also amongst nurses as a special heart center of their meditative work The meditation is thematically connected with the nurses’ verse The nurses’ verse works pictorially with the motif of warmth and focuses on the heart organ The warmth meditation awakens forces of thinking and transforms them into an organ of perception for the streams of warmth ether in the human being and the world Its initial question – “How do I find the good?” – makes this meditation the ethical foundation of anthroposophic medi-cine

Meditations for therapists who practice anthroposophic physiotherapy and physical therapy

Unda Niedermann

Just as the anthroposophic physiotherapy community is still seeking its way, so its engagement with connected and connecting meditations remains reticent In my work as coordinator I have encountered three main verses cultivated in our circle These are the Warmth Meditation, the meditation “See in thy Soul / Power of Radiance” and “What I speak from my physical body is semblance”

The Warmth Meditation connects us with all profession groups, and the meditation “See in thy Soul / Power of Radiance” with eurythmy thera-pists and art therapists The meditation “What I speak from my physical body is semblance …” was given to Ita Wegman by Rudolf Steiner in October 1923

What I speak from my physical body is semblance – I must speak from my ether body, to penetrate into the true reality:1. You spirits below the earth press on the soles of my feet.1. I stride above you.

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2. You spirits of moisture caress my skin1. I press you to all sides.3. You spirits of the air fill my inner being.1. I unite myself with you.4. You spirits of warmth ensoul my inner being.1. I live in you.5. You spirits of the light enspirit my inner being. 1. I think with you.6. You spirits of (chemical) forces subdue my forces. 1. I wish to overcome you. 7. You spirits of life deaden my life. 1. I await you in death.

Saying this, I am in the ether body.And you may come: Colours, tones, wordsOf the etheric world.54

In addition, we work with the meditations of the Samaritan course The two mantric verses “Well up o blood” and “As long as thou dost feel the pain” connect us with the nursing profession and for some thera-pists these meditations are also an important part of their esoterically deepened engagement with wounds and pain

Meditations for therapists in the field of eurythmy therapy

Angelika Jaschke

The archetypal will being of eurythmy: On August 28 1913 in Munich, when eurythmy was first presented to members of the Anthroposophical Society, Rudolf Steiner spoke the fol-lowing introductory words: “Please also note that a threefold will under-lies this eurythmy ”

He characterized the three elements of this underlying will on May 15 192055 as follows:

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• as the aesthetic, the element of beauty Intensified movements of the higher worlds are an artistic element: “In the art of eurythmy the human being himself is the instrument ”56

• as the pedagogic and teaching element Here the task is to connect the human soul with the physical body in such a way that the soul can develop and unfold As he often also expressed elsewhere, on May 15 1920, he calls pedagogical eurythmy “ensouled gymnastics” 57

• as the health-fostering and therapeutic element This means attending to “what the etheric body, through its inner flexibility, really requires of the physical body”, and the need to overcome the disharmony between physical and etheric body “through a capacity of movement of the physical body that corresponds to the etheric body – harmony with cosmic being” 58

The only meditation specifically given for eurythmy is founded on this archetypal will nature that underlies all elaboration of eurythmy (art, education and therapy) 59

In it the active forces in the living, human eurythmic instrument of the body, the soul and the spiritual-cosmic periphery – that is, the whole human being – are named, and also the physical loci of manifestation The spiritual space resounds through “earth – air – heaven”, soul activity through “speech – singing – thinking”, and the physical form through “feet – hands – head”:

“In the case of the eurythmist too, it can only be a matter of rendering himself receptive to the sensing and feeling of expressive gestures by re-peatedly awakening a certain mood of soul Then, through a meditation that penetrates to the secrets of the human organization, the eurythmist can enter into this subtle sensing This can be achieved, for instance, by meditating on the words with full inwardness, with strong, inner sensing of their content – so that what you meditate on does not remain mere words or abstract concepts but that what the words contain really is ac-complished in you; then you will achieve what I have just described ”

I seek withinThe working of creative forces,The life of creative powers.

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Earth’s gravity is telling meThrough the word of my feet,Air’s wafting forms are telling meThrough the singing of my hands,And Heaven’s light is telling meThrough the thinking of my head,How the great World in Man Speaks, sings and thinks.60

“Once you have done such a meditation, you will find you can say that you have, as it were, awoken from cosmic sleep into the heavenly quality of eurythmy You will always enter into the quality of eurythmy if you awaken this mood within you, in the same way as when you wake up from the night into the day ”

Figure meditations in eurythmy: In eurythmy we are familiar with figure meditations which we can describe as an “esoteric aid” and which, properly practiced, have a meditative character

In their archetypal form these are exercises carried out in standing:

IAOSM-HM61

Five-pointed star (Steadfast I stand)62

Light streams upwards, weight bears downwards63

I think speech64

Halleluja65

TAO66

In his course on tone eurythmy, Rudolf Steiner states: “(…) then you will see that you have in the TAO a wonderful means for making your inner corporeality supple, inwardly lithe, and artistically amenable to eurythmy … you will find, when you do this exercise, that it gives you inner strength that you can transpose to all eurythmy This is an esoteric aid And to do this means meditation in eurythmy ”67

The human being between the Might of Heaviness and the Power of Radiance: In the last meditation of the Christmas course for young doc-

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tors, the focus is on the daily battle between sickness and health, between matter with its “Might of Heaviness” and the spirit with its “Power of Radiance”:

“Now, to think all these things with the necessary moral impulse, to penetrate them with feeling, to sense them fully and then to imbue what you have felt with will, enables you to gradually learn to observe things, the world’s processes, in the following way: that, when radiance has grasped hold of the might of heaviness, you separate this radiance from the might of heaviness by means of something that supports the etheric body via the astral body through an outer substance, or through a pro-cess unfolding within you You see, if you properly feel such a thing in your soul, you will also acquire a capacity to observe how eurythmy therapy heals The curative effect of eurythmy therapy basically reckons quite especially with cosmic forces, if I can put it like that If you do the consonantal eurythmy therapy exercises, you are embedded in moon forces When you develop vowel forces in eurythmy therapy, then you are embedded in Saturn forces And through these two types of forces, we feel our way, when we practice eurythmy therapy, directly into the cosmos itself ”68

See in thy SoulPower of Radiance;Feel in thy BodyMight of Heaviness!In Power of RadianceRays the Spirit-I;In Might of HeavinessGod-Spirit wells.Yet shall notPower of RadianceLay hold ofMight of Heaviness,Nor mayMight of HeavinessPermeatePower of Radiance.

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For when Power of Radiance seizesMight of Heaviness,And when Might of Heaviness entersPower of Radiance,Then in World-confusion Soul and BodyBind each otherUnto Perdition.69

Rudolf Steiner speaks of this in another context during his lectures on the principles of alchemy and Rosicrucianism The forces of the upper organization (light) and of the lower (weight) are symbolically repre-sented in two triangles which, while interpenetrating harmoniously, do not mingle We know this as one of the figure meditations in eurythmy: “Light streams upwards, weight bears downwards ”70

“Behold, what is joined in the cosmos”: Rudolf Steiner states that a gen-eral need for healing in modern people is to regain a spiritual worldview that can overcome materialism Only in this way can karmic conflicts from former incarnations be morally resolved rather than somatiz-ing themselves in the body as illness The first meditation of the Easter course for young doctors71 urges us to see the whole development of the human being in the cosmos around us today Only the physical body itself belongs to the earth and is attracted to it The etheric body works entirely out of the cosmos and forms the physical body with its forces of peripheral suction:

“Today it is forgotten that the human form must certainly be derived from what gives us knowledge of the starry heavens – but in an inner, qualitative sense If we wish to understand the human being, we have to look out into the universal cosmos ”72

Behold, what is joined in the cosmos:Thou feelest the forming of man.

Behold, all that moves thee in Air:Thou wilt live man’s ensoulment.

Behold, what is changed in the Earthly:Thou wilt discern the spiritualizing of man.73

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This meditation given to the Young Doctors has an inner connection with the profoundest concern of eurythmy therapy – understood as cosmic medicine Only through our ongoing effort to connect each sound repeat-edly anew to the zodiacal and planetary forces can the healing effect of eurythmy therapy be revealed

And last but not least, the Foundation Stone meditation is quoted here, which Rudolf Steiner gave to all members of the Anthroposophical So -ciety for cultivating healthy spiritual community within it:

Foundation Stone Meditation

Soul of Man! Thou livest in the limbs Into the ocean-being of the spirit Practice Spirit-recallingIn the depths of soul, Where in the wieldingWorld-Creator-BeingThine own IComes into beingWithin the I of God And thou will truly liveIn human world-all being

For the Father-Spirit of the heights holds swayIn depths of worlds begetting Life Seraphim, Cherubim, Thrones Spirits of Strength!Let there ring forth from the HeightsWhat in the depths is echoed,Speaking: Out of the Godhead we are born

This is heard by the Spirits of the Elements In East, West, North and South:May human beings hear it!

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Soul of Man!Thou livest in the beat of heart and lung,Which leads thee through the rhythm of timeInto the realm of thine own soul’s feeling Practice Spirit-awarenessIn balance of the soul,Where the surging deedsOf the world’s becomingDo thine own IUniteWith the I of the World And thou wilt truly feelIn human soul’s creating

For the Christ-Will in the encircling round holds swayIn the rhythms of the worlds, blessing the soul Spirits of Light:Let there be fired from the EastWhat through the West is formed,Speaking:In Christ, death becomes life

This is heard by the Spirits of the ElementsIn East, West, North and South:May human beings hear it!

Soul of Man!Thou livest in the resting headWhich from the ground of the EternalOpens to thee the thoughts of worlds Practice Spirit-beholdingIn the stillness of thought,Where the eternal aims of GodsWorld-Being’s LightOn thine own IBestow

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For thy free willingAnd thou wilt truly thinkIn human spirit depths

For the Spirit’s universal thoughts hold swayIn Cosmic Being, craving for light Spirits of Soul!Let there be prayed in the DepthsWhat from the Heights will be answered,Speaking:In the Spirit’s Universal Thoughts,The soul awakens

This is heard by the Spirits of the ElementsIn East, West, North and South:May human beings hear it!

At the turning point of timeThe Spirit-Light of the worldEntered the stream of earth existence Darkness of nightHad held its sway;Day-radiant LightPoured into souls of men:LightThat gives warmthTo simple shepherds’ hearts,Light that enlightensThe wise heads of kings

O Light Divine,O Sun of Christ!Warm Thou our hearts,Enlighten Thou our heads,That good may becomeWhat from our hearts we found

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What from our heads we directWith single purpose 74

Meditations for art therapy

Kirstin Kaiser

The approach to meditations in the field of anthroposophic artistic ther-apy is lived in very individual ways Here, as an example, I will point to three such approaches

The meditation “See in thy Soul” inspires many colleagues by deepening the insight into the interplay of the forces of matter/heaviness and spirit/radiance.

Meditative engagement with the nature of art and artistic means is one that we seek to practice consciously each day, supported by meditative texts by Rudolf Steiner which he gave for the various art forms

Meditations for therapeutic speech formation

Dietrich von Bonin

Thoughts on the verse by Rudolf Steiner, “See in thy Soul”, from the perspective of therapeutic speech formation:

See in thy SoulPower of Radiance;

Feel in thy BodyMight of Heaviness!

In Power of RadianceRays the Spirit-I;

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In Might of HeavinessGod-Spirit wells.

Yet shall notPower of Radiance

Lay hold ofMight of Heaviness,

Nor mayMight of Heaviness

PermeatePower of Radiance.

For when Power of Radiance seizesMight of Heaviness,

And when Might of Heaviness entersPower of Radiance,

Then in World-confusion Soul and BodyBind each other

Unto Perdition.75

(Translator’s note: this article refers to the rhythms of the German origi-nal, which you can find in footnote No 75 ) The verse contains three four-line stanzas The first stanza is in trochaic metre (long-short) The two terms “Power of Radiance” (“Leuchtekraft”) and “Might of Heavi-ness” (“Schweremacht”) are each given a subsidiary, indented line of their own and, taken on their own, both assume an amphimacer meter (long-short-long), which is accentuated in inward, meditative speaking The two last lines of the stanza are kept precisely symmetrical in the main line and indented line

The second stanza introduces a radical change from falling (trochaic) to the rising rhythm of iambic meter (short-long) which will carry us to the end of the verse (except in the very last line) Main and indented lines are constructed in a polar opposite meter: “Yet shall not” (“Doch darf nicht”, short-long-short) / “Power of Radiance” (“Leuchtekraft”, long-short-long) Our rhythmic sensibility – corresponding with the admon-ishing content – feels itself awoken through this opposition

In the last stanza the iambic meter continues The first two lines lead with a certain inexorability, through their division of three metric feet in the main line and two feet in the subsidiary line, to the culmination for-

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mulated in the subsequent last lines: “For when Power of Radiance seizes / Might of Heaviness” (“Denn fasset Leuchtekraft / die Schweremacht”, short-long-short-long-short-long / short-long-short-long) Here in the last two lines, the previously clear rhythmic and metrical stream of inner will is as though unsettled by metrical irregularity – thus also conveying tumult and confusion “World-confusion” (“Welten-Irre”) through the meter itself

When we attend to the meditation, vocalized and later silent speaking develops an intense feeling and will relationship to the text through its meter and rhythm

Further questions and discoveries follow: two worlds must be kept separate from each other: the one should be perceived, the other felt Our therapeutic consciousness may initially miss a third, mediating entity here But the riddle is resolved by the fact that rhythm embodies the free connection between temporal poles Only between clearly separated op-posites can mediating resonance arise, to form the “interest” (Latin = “in-ter-esse” or “being between”) of the continually reborn rhythmic center Every excessive encroachment of one direction over the other (“seizes”, “enters”) (“fasset”, “dringet”) immediately disrupts the rhythm

To be in accord with the cosmos, our relationship to our body should become one of feeling, and our relationship to our own soul one of inner vision Here the experiential question arises as to whether this relation-ship to our own being also applies to our therapeutic stance towards the patient, or whether a different lawfulness applies there

Surely it is the task of a therapist to behold the might of heaviness in the other and to illumine it with the radiance of diagnostic insight. If the therapist were to feel the might of heaviness in the patient, this would be tantamount to an unjustified violation of boundaries

Must we not likewise develop empathic feeling for the soul and spirit of the other and in this way give active forces of love? If, as therapists, we confine ourselves to diagnostic observation of the other’s soul and spirit, those seeking help may easily experience themselves as being “profes-sionally disdained”

Thus, the gestures embodied in the two promptings, “see” (“schau”) and “feel” (“fühl”) seem to be directed, in relation to the patient, to the opposite aspect of their being

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For the therapeutic speech practitioner, language is embodied in sounds which once formed the human body through the forces of the Logos, and which in speaking liberate themselves from it in order to be available to their bearer as a body for speech To these sounds, to the body of speech, we should gain a feeling relationship, as Rudolf Steiner shows in exemplary fashion in his instructions for the first five articula-tion exercises: “Learn to feel every sound, become aware of your speech instrument ”

On the other hand, the text’s content also comes to meet us with lu-minous force engendered by the poet’s individual soul and spirit In the realm of language this corresponds to the soul’s “Power of Radiance” (“Leuchtekraft”) To gain vision of this individual content will place us in the right relationship to it and enable us in recitation to give it a form that corresponds to its intrinsic nature If on the other hand we feel the content of the text too personally, as naturally occurs at an initial stage of appropriation, then recitation (particularly conveying content to the patient) can be obscured by personal enjoyment or rejection – and create confusion

The meditative practice of painting therapy

Anita Kapfhammer

In the darkness I find God’s BeingIn rose-red I feel the fount of lifeIn ether-blue rests spirit-longingIn living green all things breathe breath of lifeIn golden yellow shines the clarity of spiritIn fiery red is rooted strength of willIn white of sun reveals itself my being’s core.76

Since starting to work as a painting therapist I have been speaking this verse by Rudolf Steiner at the beginning of every therapy session So far all my patients have felt addressed by this color meditation and always

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find a connection between the meditation and themselves The color verse leaves us very free, and yet highly focused It builds a wonderful bridge for the patient, allowing him to leave daily cares behind and open himself to the world of color People feel themselves guided into color activity that arises from the nature of the colors themselves, rather than having them psychologized Color is already active as medicine in the words, and this is further intensified in color preparation/mixing and above all in the painting process itself

Rudolf Steiner tells us that color is the soul of nature and of the whole cosmos, and that through our I, that lives in the soul, we raise ourselves from this fluctuating, burgeoning sea of color and can thus form our soul into a consciousness soul Through a path of schooling in painting (every art therapy is also a path of schooling!) the soul undergoes, in the highest sense, a cultivation and purification, so as to freely serve the human I and increasingly grasp hold of the etheric-physical organism in an ordering, formative way

Meditations for anthroposophic music therapy

Viola Heckel, Marlise Maurer

Thoughts on Rudolf Steiner’s verse “See in thy Soul / Power of Radiance” from the perspective of anthroposophic music therapy

Tone formation is directly connected with swinging back and forth between the polar forces that are addressed in this meditation A deeper understanding is awoken there of the interplay between soul and body, of upper and lower organization The statement that radiance and heaviness should not penetrate each other, but must retain their distinct loci, is a prompting to school our diagnostic perception

A tone touches us the more it is illumined by the soul’s radiance At the same time it must be well anchored in the body, strengthened by the might of heaviness If we succeed in really releasing weight, it is trans-formed into the levity and upsurge of the living etheric level The medi-

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tation leads us towards both radiance and the might of heaviness As such, my inner activity moves in polar directions through a center that is continually rediscovered and achieved Although not directly addressed here, the force of the center in this meditation is still present as a kind of interval quality In music, it is the inaudible interval that invokes the actual musical experience, and Steiner describes this as pure etheric ex -perience: “Music becomes all the more ensouled the more you can bring the inaudible to expression in it ”77

If I direct my attention to the rhythmic resonance of the words of the meditation, I become aware of a dynamic that I feel to be in accord with its content The quickening of the initially calm pendulum swing between the polarities of radiance and heaviness allows me to experience the dra-matic danger, as described, of these two forces interpenetrating The rhythmic quality at the level of the musicality of speech enables the medi-tation not only to reach our rational mind but also allows us to develop an understanding that is sustained by the feeling level

The meditation highlights the two poles Working on these is the pre-requisite for healing the center In terms of music therapy this means allowing harmony to arise from melody and rhythm Or to express it in another way: to create space for a third quality, so that something new can arise – and this happens through encounter

Sound meditation in music therapy: In anthroposophic music therapy a unique form of meditation is practiced – that is, sound meditation This is, in equal measure, both a source of inspiration and our daily bread We listen into a tone, an interval, a sequence of tones, a scale, and try to perceive the intrinsic nature of this tone, interval, sequence or scale Only when the interval is revealed in this way can it be used as an effective “musical medicine” in music therapy Silence is the precondition for such listening: both inner and outer silence This is the same silence we need for every form of meditation, for immersion into ourselves

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Meditative work for the sculptor

Elke Dominik

Alongside daily artistic-meditative work on Rudolf Steiner’s sculptural and architectural forms, the meditations called “Growing and Wither-ing”78 and “Seed”79 can be a helpful accompanying practice for sculptors

Insight into living phenomena is strengthened by concentrating on purely inner processes Organs are formed for perceiving the reality of the forces of growth and development

A basic requirement for creative sculptural work that draws on the impulses given by Rudolf Steiner is to work together with the life forces

Meditations for psychotherapists and biography counselors

Henriette Dekkers

Psychotherapists and biography counselors find their meditation ma -terial in the Young Doctors’ Course, through inner engagement with the verse “Shove man’s earliest time / On into childhood ...”80

In pictures of grandeur, this meditation presents the pre-birth reality of the human being’s physical and etheric nature in intimate connection with the future forces of astrality It helps the psychotherapist to be aware of the streams of past and future development

Psychotherapists, and those working in the field of psychosomatics and psychiatry, find a further basic exercise in the meditation from the Young Doctors’ Course “See in thy Soul / Power of Radiance” 81

Many psychotherapists also work with the verse “I will go the path”

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from the Pastoral Medicine Course, connecting in the profoundest, jointly sustained Christian devotion with the work of the physician 82

Professor Bernard Lievegoed recommended the meditative verse “I hold the Sun within me” as one fundamental to psychiatrists and psychologi-cal psychotherapists Lievegoed stated that the verse aims to give those working in medicine and psychotherapy a mutually formed esoteric framework which, starting from corporeality, can lead upwards to the spiritualization of organ forces, and at the same time develop soul capac-it ies Rudolf Steiner gave this verse to Ita Wegman:

I hold the Sun within meHe guides me to the world as king

I hold the Moon within meShe retains my form.

I hold Mercury within meHe holds the Sun and Moon together

I hold Venus within meWithout her love all things are naught

She with Mars unites herself Who speaks my being in words

That Jupiter may enlighten allWith his wise light

And Saturn aged and seasonedIn me lights forth my being’s colours

These are the seven of the worldI am the sevenI am the world, the width of earthI am the sun

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And Christian with cross and roses stands next to you as spirit

I receiveThe worldWith the Seven.83

Psychotherapists have to engage with their patients’ destinies Here we can find support in the “Karmic strengthening” verse, which states:

He who believes that good fate onlyfurthers, the bad alone weighs downhe does not see the year but sees the day alone.84

Meditative practice for doctors in training

Natascha Neisecke

The school of medicineis not paved with tilesbut with the whole span of the heavens.Paracelsus

A few aspects that relate to Rudolf Steiner’s medical and therapeutic mantras during medical training, with special reference to the Courses for Young Doctors 85

How can I become a good doctor? What knowledge and skills do I need? How do I find a healthy way to combine being human and becom-ing a doctor?

These and similar questions may well accompany some medical stu-dents during their long journey towards medical practice Gradually in-troduced to the riddles of the physical human being at the beginning of our studies, we soon notice what dimensions are opening and sense that we are connected with the whole cosmos It becomes apparent that

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the human being would not be comprehensible without his surrounding natural and cultural environment Those who choose to not simply over-look such realizations will seek ways in which this initial inkling can be grounded in understanding and feeling

In advanced years of medical school another question arises and comes increasingly to the fore: how can I draw on this deepened insight into a sick person, on my knowledge of the process of illness, and on the incorporation of both of these into the whole context of the world, to find ways to bring about healing and health? What means and possibil-ities are available to me? Where do I find help for discovering the right therapeutic idea at the right moment?

An omnipresent need can arise to gain ever better knowledge of one’s own soul life and thus develop capacities which can place me as indi-vidual into an alert and understanding relationship with my social sur-roundings Besides forming an interpersonal relationship between doctor and patient, the medical practitioner is also always required to find orien-tation within a complex network of human and societal circumstances This can become apparent, for instance, in daily life on a ward, where a healthy collaboration between the various medical-therapeutical profes-sion groups needs to be cultivated; or also, less directly, where the wish arises in the (trainee) physician to take responsibility for social structures and dynamics in a broader sense

In what was clearly profound awareness of these questions and needs, Rudolf Steiner gave far-reaching and comprehensive suggestions for en-gaging with and growing through these questions They are issues which arise for the medical student today as much as they did 100 years ago – although today no doubt it has become still harder to allow oneself to meet them consciously In concentrated form, internalized into a medita-tive quality, Rudolf Steiner outlined perspectives of this path for a group of medical students and young doctors during the New Year and Easter days of 1924 86, 87

I will now try to show a few ways in which one can work with the mantric verses from the Young Doctors’ Course and others connected with it

If we ask about the orientations and fields in which the training of medical capacities can unfold, four main areas become apparent, which relate to one another in diverse, reciprocal ways:

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• Knowledge of the human being himself:How he stands in the world today with his constituting bodily sheaths; how he has evolved hitherto as humanity in connection with the whole earth-related cosmos and will continue to evolve in accord-ance with his free self-determination; how, as individual, he stands in this life in health and illness with a quite particular constitution and with the destiny context belonging to him To gain an overview of this broad field of enquiry it can be helpful, in addition to studying basic anthroposophic texts such as Occult Science, to engage in meditative practice of the verses in the Young Doctors’ Course which relate to various aspects of human knowledge:

• “Behold, what is joined in the cosmos …”• “Shove man’s earliest time …”• “Feel in fever’s measure …”

• Experiential knowledge of nature surrounding us and its processes:of the nature beings and phenomena, and of substances in a broader sense Gradually this can give rise to understanding of and proper therapeutic engagement with the “healing substance”, the remedy Careful and loving observation of nature can be supported by the first mantram which Rudolf Steiner gave to the Young Doctors during the Christmas Course:

• “Ye healing spirits …”

• Acquainting oneself with psychological conditions and relationships:The general laws of the life of soul in the individual and in relation to the world; objective observation of one’s own soul life; experiencing and forming relationships from soul to soul Here a conscious preoccupation with various art forms, for example, can be helpful; as can the words of the final lecture of the Christmas Course:

• “See in thy Soul / Power of Radiance”

• Orienting all the above aspects to the “human core”:Knowledge of the human being and of substances, and therapeutic intuitions, will have no effect if they do not become the conscious will impulse of an individual, freely acting person To realize this fully,

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and at the same time to learn to orientate one’s own actions, in all modesty, to the whole of humanity and the essential nature of earth evolution, one can engage with the meditation which Rudolf Steiner gave the Young Doctors in preparation for his lectures In a certain sense this forms the core of the course and for a long time was only passed in person from one physician to another:“How do I find the good?”88

The mantram from the Pastoral Medicine Course should also be men-tioned here:

• “I will go the path” 89

Finally, if a need arises to incorporate individual efforts at deepening medical knowledge and practice into the context of a comprehensive, generally human, responsible spiritual community that accords with the spirit of the times, some may take the step of joining the First Class of the School of Spiritual Science Work within the School and on the content offered there gradually enables the individual to harmonize his actions with the overall context of all members of the Class, placing these actions at the service of all humanity, with full responsibility

In conclusion it can be emphasized that these comments indicate just one possible way among many to arrive at a deepened study and extended practice of medicine, as well as a therapeutically oriented understanding of the human being’s essential nature The decisive thing in this extended study of medicine – as also generally in relation to questions about the anthroposophic path of schooling – will in fact lie in each person’s search for his entirely individual path Thus what has been described here aims to be merely an example of such an individual search, offering stimulus for similar or also quite different elaborations of the path At the same time, anyone interested may gain from this an insight into the ways in which, in the context of student work coordination in the Medical Sec-tion, we are striving for reciprocal, constructively critical dialogue, ac-companied by interest in each other’s paths of practice

Although, as illustrated, we have engaged here with issues which spe-cifically arise during medical training, it is also worth emphasizing that we are very keen to collaborate with young people in all medical and therapeutic professions

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A “medical breviary”?

Michaela Glöckler

The breviary as a continual accompaniment for the inner path is an integral part of the vocation of priest In the Course for Young Doctors Steiner recommends that physicians engage in meditative work “accord-ing to possibility and need” 90 The question of committing to the practice of a breviary is therefore as justified as is that of working with medita-tions to strengthen mindfulness and empathy on the therapeutic path It is also worth asking whether the structure and arrangement of the medi-cal meditations do not also have intimate connections with the seasons in which they were given to physicians, nurses and curative educators

Starting with the warmth meditation in the fall of 192391 – of which we are certain that the medical students and young doctors who received it were working with it at this point – the medical path of schooling proceeds through the Raphael imagination92 to the lectures on the Mys-teries93 in preparation for the Christmas Conference at the Goetheanum These lectures also contained the medical Mysteries, in the context of which Ita Wegman asked Steiner for a specific meditation for the nursing profession 94 The Christmas Conference followed, with the new founda-tion of the School of Spiritual Science as Mystery school, and the Medi-cal Section under the guidance of Rudolf Steiner and Ita Wegman In the Foundation Stone verse for the General Anthroposophical Society, the focus is on anthroposophy’s task of healing the cultural and spiritual life of mankind in general The meditation culminates in a remembrance of the original Christmas events at the turning point of time

Parallel to the Young Doctors’ Easter Course, Rudolf Steiner gave lec-tures on Rosicrucianism and the modern initiation principle to members of the Anthroposophical Society, and the lectures: “The Easter Festival in the Evolution of the Mysteries ”95 In both lecture cycles, given at the same time, the most essential aspects of a spiritual medicine are raised and show how closely connected the medical path is with the general anthroposophical one, in relation to the therapeutic task Between Whit-sun and St John’s the Agricultural Course for healing the earth96 was given in Koberwitz and directly after St John’s the Curative Education Course was held for physicians and curative educators in Dornach, fol-

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lowed by the Pastoral Medicine Course in September 1924 97 This made the circle of the “medical year” complete All these lectures contain an indispensable wealth of material for nurturing and guiding profession-specific spiritual development To fully elaborate all this is a task that still has to be realized

Parallel to the transcript of the Michael Letters and the Persephone Mystery, Steiner completed the manuscript of the book Extending the Art of Medicine together with Ita Wegman Thus the “system of anthro-posophic medicine” is outlined, which many generations of physicians will still need to elaborate further

Below, in a kind of “breviary for the week” the core meditations for physicians are placed into the context of the whole range of medical-ther-apeutic work A sequence has been chosen for this which has repeatedly been taken up by individual colleagues since the annual conferences at the Goetheanum between 1998 and 2004 – where there was a continuous focus on meditative schooling

This offers the possibility of bringing fully to mind the core work impulses of the anthroposophic medical movement and of the profes-sional groups working within it, and of doing so with clear regularity in a weekly rhythm The qualities of each day of the week are also helpful here for continually refreshing and enlivening this work

Sunday/sunThe meditative path in the field of medicine which Rudolf Steiner high-lighted starts with the so-called warmth meditation

Steiner gave this to a group of students – the “young doctors” – who had asked him about qualities of “morality and love” in medicine 98 It starts by asking “How do I find the good?” The question of giving and receiving good treatment, of the good doctor, and the good doctor-patient relationship, is the lifeblood of all “good” medicine Through the warmth meditation the physician learns to know his own etheric body in a differentiated way, and to strengthen his moral qualities This meditation also supports interdisciplinary collaboration and conveys the warmth which the anthroposophic medical movement needs to live In pursuing this initial question the meditation leads to awareness of the four sources of etheric forces:

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The warmth ether works strongly in the interpersonal realm, in hu-manity’s warmth center, in the Christ being who mediates and permeates everything The light ether radiates from the heart, the tone ether from the lower body/metabolic realm, while the life ether comes to the fore in the head’s life and thinking activity Moral ideals are what warm and illumine us, inspire and enliven our work New etheric forces are needed for healing, culturally creative deeds

For decades this meditation has found a home wherever anthroposophic medicine and curative education have been taken up and practiced out of a spiritual impulse Today, therefore, it can be seen and experienced as the spiritual soil in which research and practice of anthroposophic medi-cine can take root Those who wish to take up this meditation may best have it explained to them by an anthroposophic physician who works with it and – the same as with other meditative material – write it out personally for themselves

Just as the sun is the core of warmth and light, but also the source of all life on earth, so the warmth meditation mediates the path to experienc-ing the soul- and spirit-sun in a way that gives orientation for therapeutic work

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Warmth Meditation

Preparation:

How do I find the good?

1. Can I think the good?1. I cannot think the good.1. Thinking is brought about by my ether body.1. My ether body works in the fluid of my body.1. Therefore in the fluid of the body I do not find the good.

2. Can I feel the good?1. I can indeed feel the good, however it is not made 1. present by me if I only feel it.1. Feeling is brought about by my astral body.1. My astral body works in the aeriform of my body.1. Therefore in the aeriform of my body1. I cannot find the good that exists through me.

3. Can I will the good?1. I can will the good.1. Willing is brought about by my ego.1. My ego works in the warmth-ether of my body.1. Therefore in the warmth I can physically realise the good.

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Meditation:

I feel my humanity in my warmth.

1. I feel light in my warmth.1. (Take care that this sensation of light emerges1. in the region where the physical heart lies )

2. I feel, sounding, world substance in my warmth.1. (Take care that the peculiar sensation of tone1. goes from the lower body towards the head1. but spreading out into the whole body )

3. I feel in my head world life stirring in my warmth.1. (Take care that the peculiar sensation of life spreads1. from the head to the whole body ) 99

Monday/moonThe moon stands in a specially coordinated relationship with the earth and the sun, giving rise, for example to both sun and moon eclipses Moon forces imbue all regenerative processes and natural fertility with rhythm We too retain during life the 25-hour rhythm of the moon’s daily orbit of the earth as an underlying factor of our circadian biorhythm, acquiring this only during childhood from the sun as the external time-giver The first meditation from the Christmas Young Doctors’ Course (GA 316, p 70/71) leads us into an experience of the healing spirituality of nature This meditation connects, in particular, physicians and phar-macists in inner work

Ye healing Spirits,You uniteWith Sulphur’s blessingIn the ethereal fragrance;

You come to lifeIn upward springing MercuryDewdrop

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Of growingAnd becoming.

You make your halting placeIn the Earth SaltWhich nourishes the rootIn the soil.

I will uniteThe Knowledge of my SoulWith Fire of the flower’s fragrance;

I will bestirThe Life of my SoulOn the glistening drop of leafy morning;

I will make strongThe Being of my SoulWith the all hardening SaltWhereby the Earth with loving careNurtures the root.100

Tuesday/MarsThe two-year rhythm of the Mars orbit has the quality of a great, mac-rocosmic respiration, in which, at one point, Mars penetrates far out into the realm beyond the sun, between the asteroids and Jupiter, then subsequently approaches the earth so that it enters the planetary sphere between Venus and Mercury, in the realm between the sun and the earth This dynamic corresponds to the battle, mediated by the rhythmic sys-tem, between light and weight, as Rudolf Steiner portrays this in the last meditation in the Christmas course for young doctors Here we see the daily battle between health and illness: between matter with its “might of heaviness” and spirit with its “power of radiance” In this meditation we are led to an understanding of the medicinal value of each substance or of an internal process within us Rudolf Steiner brings this exercise into especially close connection with eurythmy therapy It also inspires

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the other art therapies, which work in a healing way within this interplay of forces:

See in thy SoulPower of Radiance;Feel in thy BodyMight of Heaviness!In Power of RadianceRays the Spirit-I;In Might of HeavinessGod-Spirit wells.Yet shall notPower of RadianceLay hold ofMight of Heaviness,Nor mayMight of HeavinessPermeatePower of Radiance.For when Power of Radiance seizesMight of Heaviness,And when Might of Heaviness entersPower of Radiance,Then in World-confusion Soul and BodyBind each otherUnto Perdition.101

Wednesday/MercuryIn its orbit around the sun, as seen from the earth, Mercury describes the famous hexagram, the healing, harmonizing dynamic figure which we know from the hermetic tradition as the symbol of Hermes Trismegistos, and from the Jewish tradition as the seal of Solomon

Rudolf Steiner speaks of this in his lectures on the principles of alchemy and Rosicrucianism 102 The forces of our upper (light) and lower (weight) organization are symbolically depicted in two triangles which interpen-etrate but do not merge

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We have already become familiar with these principles in the previous exercise relating to the power of radiance and the might of heaviness Here though, rather than address the aspect of conflict, the verse con-cerns the healing, balancing Mercury aspect of this polarity of forces Rudolf Steiner characterizes this all-encompassing, integrating principle of healing in the Easter course for young doctors

Feel in the fever’s measureThe Spirit-gift of Saturn.Feel in the pulse’s numberThe Soul-powers of Sun;Feel in the weight of substanceThe forming power of Moon;Then wilt thou see in thy healing willEarthly man’s healing need.103

All the forces of the four evolutionary stages of the earth itself and its creatures, starting from the great planetary warmth body – whose radius extended from today’s earth to Saturn – are characterized in their rela-tionship with the human being on earth today (cf also: R Steiner, Occult Science, GA 13) It becomes apparent that the struggle for balance and health is not only of benefit to each individual The “need for healing” also configures the evolutionary forces of the earth and its creatures in the cosmos, which unfold through time The human being can learn to sense himself as an ordering, healing being within cosmic evolution

This meditation unites the work of physicians especially with that of nurses – the professional group for which measuring temperature, taking the pulse and monitoring weight are part of daily routine Rudolf Steiner highlights as the general need for healing today the regaining of a spiri-tual worldview that can overcome materialism Then karmic conflicts from former incarnations can be morally resolved rather than having to embed themselves in the body as illness

Thursday/JupiterJupiter is the planet of maturation, of wisdom, and of the pain connected with this process Jupiter remains in the area of a single zodiac sign dur-

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ing the time that the sun requires to travel once through the whole zodiac The sun’s orbit relates to Jupiter as the moon orbit does to the sun The secret of twelve, of the seasons, of encompassing a whole circle and of completion is implicit in its energy constitution The first meditation in the Easter course for young doctors104 asks us to see the whole develop-ment of the human being within the cosmos as it now is All healing professions that approach health and illness with scientific interest, and undertake anthroposophic research, are united through the guidance of this meditation This is because, for this, we need a thorough understand-ing of the human being and his connection with the configuring forces of the cosmos Only the physical body itself belongs to the earth and is attracted by it The etheric body works entirely out of the cosmos, form-ing the physical body with its peripheral forces of suction At the center of this configuration stands the moon, whose formative power is modi-fied by the other planets and particularly by the differing constellations of the fixed star zodiac: “And we will not get any further until astronomy (in the sense I have just explained) is reintroduced into medical science Really most of what is said there says little People hop about from one thing to another, you might say, ascribing symptoms and processes in the human being to either external environmental conditions or to genetics But if you examine this in detail, it leads to nothing at all, because people forget that the human form really must be derived from what gives rise to knowledge of the starry heavens – in a qualitative sense, derived from its inner nature The most important thing in this human form and develop-ment, however, is the moon ”105

The moon always exerts an influence, and the other planets support this influence

Behold, what is joined in the cosmos:Thou feelest the forming of man.

Just as the moon is primarily connected with the human form, so the sun is connected with soul capacity, with ensoulment

Behold, all that moves thee in Air:Thou wilt live man’s ensoulment.

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The capacity to spiritualize the human being can be grasped in connec-tion with Saturn:

Behold, what is changed in the Earthly:Thou wilt discern the spiritualizing of man.

Friday/VenusVenus describes its harmonious “Pentagramma Veneris” in the heavens during a period of eight years The form is the symbol of the upright human being, the pentagram Here all physical, soul and spiritual forces work together in a way to enable the human being to come to expres-sion as an upright, loving human being at every age In the last lecture of the Easter course for young doctors,106 Rudolf Steiner introduces a meditation which relates to the doctor/therapist-patient relationship, and provides the foundation for every therapeutic dialogue through to the specific therapies of biography work, psychotherapy and pastoral medi-cal counseling Every therapeutically-oriented encounter between human beings needs to include a sense of life as a whole, with its tendencies to illness and opportunities for healing The doctor/therapist works to develop Imagination and Inspiration in relation to the patient’s etheric and astral bodies The forces of the etheric body take care of the physi-cal body’s formation from embryonal development through to the most advanced age The task of the therapist is to imagine and reflect these forces as processes in his own soul This develops the capacity to perceive the etheric body imaginatively The forces of the astral body, on the other hand, induce ageing, with its differentiating tonal configuration, its dry, airy nature; and they exert their influence from the future back to the moment of birth If these forces’ activity is sensed in a vibrant way, this leads to a grasping of the astral body through inspiration:

Shove man’s earliest time(- the embryonic life -)On into childhood,And carry childhood onInto the days of youth.There will appear to you, condensed,Human ether being

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Behind the body’s structure.(- physical body in its structure -)

Shove old age’s densityBack into the prime of life,And the prime of lifeBack into the life of youth.There will ring forth in cosmic tonesThe working of man’s soul(- astral body -)Out of the Ether life.107

“You will realize from what I have told you that guiding lines for medi-tation are not given out as a commandment but are based upon things that can be understood When a human being is guided to meditation in the proper way, conditions are not as they once were in the ancient East, when both the upbringing of children and the development of old age rested upon quite different foundations When somebody is given medita-tions today, they are of such a form that he realizes and understands what he is doing with himself In the East the child was under the guidance of his Dada This meant that the child was taught and brought up according to the Dada’s mode of life The child learned no more than he was able to learn by watching the Dada When a grown-up man wished to make progress, he had his Guru And the Guru taught in no other way than: thus it is and thus it shall be done The difference in our Western civiliza-tion is that an appeal is always made to the free spiritual activity of the human being, so that he is fully aware of what he is doing He also has insight into how inspiration arises If with the powers of healthy human intelligence we have grasped how physical illness and spiritual illness work – and the things I have told you today can be understood by healthy human intelligence – if we go on to realize what we should achieve in meditation, we have reached, with the powers of healthy human intelli-gence, the boundary of what can be attained Healthy human intelligence can acquire everything that proceeds from Anthroposophy ”108

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Saturday/SaturnIn the Pastoral Medicine Course, Rudolf Steiner summarized the physi-cian’s meditative path in its connection with the inner path of the priest The pastoral medicine mantram arising from this connects the work of physician and priest with the threefold divinity Here Christ, as “Verus Mercurius” leads downwards into the realm of the elements and death, to the divine Father, and upwards to the Holy Spirit, so as to help human beings, wandering on their misguided ways, towards freedom Guilt and destiny, knowledge and transformation become comprehensible in their reciprocal influences and reveal the sources of illness and health:

I will go the path,Which dissolves the elements into processAnd leads me downwards to the FatherWho sends the illness as balance to karma.And leads me upwards to the SpiritWho guides the soul in error to attainment of freedom.Christ leads downwards and upwardsHarmoniously creating Spirit-Man in earthly man.109

Developing a therapeutic-pedagogical inner attitudeRudolf Steiner also included educators in the meditative path for physi-cians and therapists He referred to education as “quiet healing”, that is, the consistent support of healthy development Seen like this, education and curative education, as instruments of prevention and developmental insight, also belong to the task area of physicians, nurses and therapists Here, above all, we are concerned with the attitude that imbues every human and especially every educational-therapeutic encounter Mys-tery knowledge from times when the profession of priest, physician and teacher were still one can then be understood anew, as Steiner summar-izes in these words:

Once in olden timesThere lived in the souls of the InitiatesPowerfully the thoughtThat by nature every person is illAnd Education was seen

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As the healing processWhich brought to the childAs he maturedHealth for life’s fulfilled Humanity.110

This verse resounds in harmony with the core meditation from the Cura-tive Education Course,111 which Steiner introduced as the so-called point-circle-meditation This exercise is at the same time the best protection for overcoming ahrimanically inspired vanity living unconsciously in the will, which works counter to a therapeutically effective attitude: “Van-ity is an omnipresent factor underlying the youth movement It is not so much due to bad manners of some kind than to something that no doubt necessitates it: the will necessitates a strong development of inner capac-ities, and thus, through ahrimanic influences, vanity simply surfaces to a high degree […] This is why we so often see people talking in general about missions and great tasks, but this is accompanied by a disinclina-tion to enter into the small, specific details that are required for this ”112

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1924 Inauguration and establishment of the task of “elaborating the medical system of anthroposophy” by Rudolf Steiner and Ita Wegman at the Christmas Conference 1923/24 After Steiner’s death, social con-flicts and endurance tests had a shatter-ing effect on the further development of anthroposophic medicine

Section leader: Ita Wegman from 1924 to 1935

Interim leadership by collegium: Friedrich Husemann / Walter Bopp / Hans Zbinden / Richard Schubert from 1935 to 1955

1936 Peripherization and expansion of anthro-posophic medicine in Europe

Ita Wegman travels with the work, in addi-tion to continuing the clinical activity in Arlesheim and Ascona

1948 Efforts at social integration by various initiatives and groups

Interim leadership by collegium: Hans Bleiker / Margarete Kirchner-Bockholt / Madeleine van Deventer / Gerhard Schmidt from 1955 to 1963

Rudolf Steiner 1861 – 1925

Ita Wegman 1876 – 1943

Seven times twelve years’ development of the Medical Section and the anthroposophic medical movement

Michaela Glöckler

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1960 Development of identity and collaboration within the professions of the anthropo-sophic medical movement

Section leader: Margarete Kirchner-Bock-holt from 1963 to 1969

Collegium: Hans Bleiker / Madeleine van Deventer / Walter Holtzapfel

Section leader: Walter Holtzapfel from 1969 to 1977

Collegium: Georg Gräflin / Hellmut Klimm / Herbert Sieweke

1972 Institutionalisation and bureaucratization Establishment of legal safeguards for

anthroposophic medicine in Germany Section leader: Friedrich Lorenz from 1977

to 1986 Collegium: Walter Holtzapfel / Hellmut

Klimm / Herbert Sieweke

1984 Scientific legitimization and documenta-tion of anthroposophic medicine in Ger-many and Switzerland

Interim leadership: Manfred Schmidt-Bra-bant from 1986 to 1987

The Medical Section’s collegium is given an official farewell by the GAS executive council

Section leader: Michaela Glöckler from 1988 onwards

The Section collegium is replaced by sys-tematic development of the international coordination of the anthroposophic medi-cal movement / IKAM

Margarete Kirchner­Bockholt

1894 – 1973

Walter Holtzapfel 1912 – 1994

Friedrich Lorenz 1911 – 1987

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1996 Globalization of anthroposophic medicine, EU and worldwide legitimization processes acquire existential significance, an inter-national committee of experts drafts the first pharmacopeia of anthroposophic medicines in the form of the Anthroposophic Pharmaceutical Codex / APC Fundamental assessment of position in 2000: at a “10-years’ conference” representatives of anthropo-sophic medicine from all fields discuss what needs to be done in the next ten years, in particular as regards research, training, rep-resentative books in specialist areas of medicine that need to be written and necessary translations into other languages

Often-voiced ideas about wide-spread public relations activities take shape, well-linked websites and identity-creating information brochures are planned and implemented The “blue brochures” on anthroposophic medicine, its remedies and therapies, conceived by Jürgen Schürholz and Annette Bopp and published by the Medical Section, set standards – as does the new journal “Medizin Indi-viduell” [“Individual Medicine”] published by Herdecke commu-nity hospital for clinics The in-house journal for anthroposophic medicine, “Der Merkurstab” [“The Staff of Mercury”] acquires a new format and layout, topic-related supplements are published and also translated into English

2008 Academization and popularization of anthroposophic medicine as a “medicine with a heart”

Realization of the “masterplan” for anthroposophic medicine con-ceived jointly with the Software AG Foundation, which aims to promote and establish chairs for anthroposophic medicine at uni-versities

Publication of the “Vademecum of Anthroposophic Medicines” coordinated by Georg Soldner and his team, which also subse-quently appears in English and Italian – with further languages in preparation This creates a common research basis for daily medi-cal practice: anthroposophic physicians can measure their own work referring to the internationally recorded experiences and findings of 141 physicians from 15 countries, and they network with each other in order to work for continuous development of anthroposophic medicine

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The public relations work becomes increasingly visible, the web-sites are professionalized, CIMA is established – the first language-specific, transnational website for anthroposophic medicine in the Spanish-speaking world, the professional website on “Mistletoe in Cancer Therapy” is established in German and English, patient associations engage in increased collaboration and are present in the media

It is to be hoped that by 2020, anthroposophic medicine will have found its firm place within the medical systems of the present day, that its rem-edies will be available in the EU and worldwide, and that its endeavor to contribute to the humanization of societal development will be taking clearer shape

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Steiner, R : Die Weihnachtstagung zur Begründung der Allgemeinen Anthro-posophischen Gesellschaft 1923/1924 (GA 260) Rudolf Steiner Verlag, Dornach 1994

Steiner, R : Die Konstitution der Allgemeinen Anthroposophischen Gesell-schaft und der Freien Hochschule für Geisteswissenschaft (GA 260 a) Rudolf Steiner Verlag, Dornach 1987

Steiner, R : Zur Geschichte und aus den Inhalten der ersten Abteilung der esoterischen Schule 1904 – 1924, Briefe, Rundbriefe, Dokumente und Vorträge (GA 264) Rudolf Steiner Verlag, Dornach 1996

Steiner, R : Zur Geschichte und aus den Inhalten der erkenntniskultischen Abteilung der Esoterischen Schule von 1904 bis 1914 (GA 265) Rudolf Steiner Verlag, Dornach 1987

Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Rudolf Steiner Verlag, Dornach 1999

Steiner, R : Eurythmie Die Offenbarung der sprechenden Seele (GA 277) Rudolf Steiner Verlag, Dornach 1999

Steiner, R : Eurythmie als sichtbarer Gesang (GA 278) Rudolf Steiner Verlag, Dornach 2001

Steiner, R : Eurythmie als sichtbare Sprache (GA 279) Rudolf Steiner Verlag, Dornach 1990

Steiner, R : Wege zu einem neuen Baustil (GA 286) Rudolf Steiner Verlag, Dornach 1982

Steiner, R : Geisteswissenschaft und Medizin (GA 312) Rudolf Steiner Ver-lag, Dornach 1999

Steiner, R : Geisteswissenschaftliche Gesichtspunkte zur Therapie (GA 313) Rudolf Steiner Verlag, Dornach 2001

Steiner, R : Physiologisch-Therapeutisches auf Grundlage der Geisteswissen-schaft (GA 314) Rudolf Steiner Verlag, Dornach 1989

Steiner, R : Heileurythmie (GA 315) Rudolf Steiner Verlag, Dornach 2003

Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008

134

Steiner, R : Heilpädagogischer Kurs (GA 317) Rudolf Steiner Verlag, Dor-nach 1995

Steiner, R : Das Zusammenwirken von Ärzten und Seelsorgern – Pastoral-medizinischer Kurs (GA 318) Rudolf Steiner Verlag, Dornach 1994

Steiner, R : Anthroposophische Menschenerkenntnis und Medizin (GA 319) Rudolf Steiner Verlag, Dornach 1994

Steiner, R : Geisteswissenschaftliche Grundlagen zum Gedeihen der Land-wirtschaft (GA 327) Rudolf Steiner Verlag, Dornach 1999

Steiner, R : Vom Einheitsstaat zum dreigliedrigen sozialen Organismus (GA 334) Rudolf Steiner Verlag, Dornach 1983

Steiner, R : Die Krisis der Gegenwart und der Weg zu gesundem Denken (GA 335) Rudolf Steiner Verlag, Dornach 2005

Steiner, R : Soziale Ideen – Soziale Wirklichkeit – Soziale Praxis (GA 337 b) Rudolf Steiner Verlag, Dornach 1999

Steiner, R : Das Geheimnis der Wunde – Aufzeichnungen zum Samariterkurs (supplements to the complete edition of Steiner’s works, booklet 108) Rudolf Steiner Verlag, Dornach 1992

Vademecum Anthroposophische Arzneimittel (ed : Association of Anthro-posophic Physicians in Germany, Medical Section at the Goetheanum): Merkurstab 2008 supplement, Filderstadt 2008

Vademecum of Anthroposophic Medicines (published by: Medical Section of the School of Spiritual Science, International Federation of Anthropo-sophical Medical Associations [IVAA], Association of Anthroposophic Physicians in Germany [GAÄD]) Supplement: Der Merkurstab Journal of Anthroposophic Medicine Volume 62, 2009

Wiesberger, H : Rudolf Steiners esoterische Lehrtätigkeit Rudolf Steiner Ver-lag, Dornach 1997

Zeylmans van Emmichoven, J E : Wer war Ita Wegmann? (Band 1) Edition Georgenberg, Heidelberg 1999 Rudolf Steiners Zusammenarbeit mit Ita Wegman Verlag des Ita Wegman Instituts, Arlesheim 2009

Zeylmans van Emmichoven, J E : Die Erkraftung des Herzens Eine Mys-terienschulung der Gegenwart Ed von Cordula Zeylmans van Emmicho-ven, Verlag des Ita Wegman Instituts, Arlesheim 2009

Zuck, R : Das Recht der anthroposophischen Medizin Nomos, Baden-Baden 2007

135

Notes

1 Kühl, J , Plato, B von, Zimmermann H (eds ): Freie Hochschule für Geisteswissenschaft Goetheanum – Zur Orientierung und Einführung Verlag am Goetheanum, Dornach 2008

2 Steiner, R : Die Weihnachtstagung zur Begründung der Allgemeinen Anthroposophischen Gesellschaft 1923/1924 (GA 260) Rudolf Steiner Verlag, Dornach 1994, p 142, continuation of the founding assembly, Dornach, December 28 1923

3 Ibid, p 20 4 Zuck, R : Das Recht der anthroposophischen Medizin Nomos, Baden-

Baden 2007 5 Ibid, p 35, opening lecture, Dornach, December 24 1923 6 Steiner, R : Die Konstitution der Allgemeinen Anthroposophischen

Gesellschaft und der Freien Hochschule für Geisteswissenschaft (GA 260 a) Rudolf Steiner Verlag, Dornach 1987, p 131 ff Newsletter, Fe-bruary 3 1924

7 Steiner, R : Geisteswissenschaftliche Behandlung sozialer und pädagogi-scher Fragen (GA 192) Rudolf Steiner Verlag, Dornach 1991, p 61 ff Lecture 3, Stuttgart, May 1 1919

8 See also: Smit, J : Meditation und Christuserfahrung – Wege zur Ver-wandlung des eigenen Lebens Freies Geistesleben, Stuttgart 2008

9 Steiner, R : Wie erlangt man Erkenntnisse der höheren Welten? (GA 10) Rudolf Steiner Verlag, Dornach 1992, p 75 ff

10 Steiner, R : Die Philosophie der Freiheit – Grundzüge einer modernen Weltanschauung (GA 4) Rudolf Steiner Verlag, Dornach 1995, p 145 ff

11 Steiner, R : Die Weihnachtstagung zur Begründung der Allgemeinen Anthroposophischen Gesellschaft 1923/1924 (GA 260) Rudolf Steiner Verlag, Dornach 1994, p 113 Continuation of the founding assembly, Dornach, December 27 1923

12 Ibid, p 48 ff Proposed statutes, Dornach, December 24 1923 13 Steiner, R : Die Konstitution der Allgemeinen Anthroposophischen

Gesellschaft und der Freien Hochschule für Geisteswissenschaft (GA 260 a) Rudolf Steiner Verlag, Dornach 1987, p 124 Die Freie Hoch-schule für Geisteswissenschaft innerhalb der Konstitution der Anthro-posophischen Gesellschaft, Ihre Gliederung in Sektionen, Dornach, Ja-nuary 30 1924

14 Wiesberger, H : Rudolf Steiners esoterische Lehrtätigkeit, Rudolf Steiner Verlag, Dornach 1997, p 23, p 306 Kiersch, J : Zur Entwicklung der

136

Freien Hochschule für Geisteswissenschaft Die erste Klasse Verlag am Goetheanum, Dornach 2005, p 50 ff , p 201 ff , p 288 ff

15 Steiner, R : Zur Geschichte und aus den Inhalten der ersten Abteilung der esoterischen Schule 1904-1924, Briefe, Rundbriefe, Dokumente und Vorträge (GA 264) Rudolf Steiner Verlag, Dornach 1996, p 421 ff Address in Berlin on December 15 1911

16 Plato, B von: Anthroposophie im 20 Jahrhundert Verlag am Goethea-num, Dornach 2003, p 1009 ff

17 Steiner, R : Vier Mysteriendramen (GA 14) Rudolf Steiner Verlag, Dor-nach 1989

18 Steiner, R : Die Konstitution der Allgemeinen Anthroposophischen Gesellschaft und der Freien Hochschule für Geisteswissenschaft (GA 260 a) Rudolf Steiner Verlag, Dornach 1987, p 25 ff Letters to mem-bers

19 Cf also Steiner, R : Esoterische Betrachtungen karmischer Zusammen-hänge (GA 237) Rudolf Steiner Verlag, Dornach 1991, p 120 ff Lec-ture of August 1 1924

20 Steiner, R : Wie erlangt man Erkenntnisse der höheren Welten? (GA 10) Rudolf Steiner Verlag, Dornach 1992, p 75 ff

21 Steiner, R : Die Weihnachtstagung zur Begründung der Allgemeinen Anthroposophischen Gesellschaft 1923/1924 (GA 260) Rudolf Steiner Verlag, Dornach 1994, p 278 Lecture and words of farewell from Ru-dolf Steiner, Dornach, January 8 1924

22 Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008, p 103 ff Lecture seven, Dornach, January 8 1924

23 All illustrated by cancer, presented in: Glöckler, M : Gibt es eine Präven-tion der Krebserkrankung? Themenheft Onkologie Der Merkurstab 4: p 416 – 420, 2009

24 Steiner, R : Mantrische Sprüche Seelenübungen vol II (GA 268) Ru-dolf Steiner Verlag, Dornach 1999, p 304 Notebook, January 1924, translator unknown

25 Vademecum Anthroposophische Arzneimittel (ed by The Society of An-throposophic Physicians in Germany, Medical Section at the Goethea-num): Merkurstab supplement 2008, Filderstadt 2008

26 Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008, p 223, first newsletter for physicians, March 11 1924, meditation translated by Jenny Josephson

27 Steiner, R : Die Weihnachtstagung zur Begründung der Allgemeinen Anthroposophischen Gesellschaft 1923/1924 (GA 260) Rudolf Steiner Verlag, Dornach 1994, p 287 Words of thanks from the members, and concluding words by Rudolf Steiner, Dornach, January 1 1924

137

28 The 2010 exhibitions in Wolfsburg and Stuttgart are a particularly strik ing illustration of Steiner’s influence on art See: Markus Brüderlin, Ulrike Gross (eds ): Rudolf Steiner und die Kunst der Gegenwart, exhi-bition catalog, Wolfsburg, Stuttgart 2010, Mateo Kries, Alexander von Vegesack (eds ): Rudolf Steiner – Die Alchemie des Alltags, exhibition catalog, Wolfsburg, Stuttgart 2010

29 Steiner, R : Wege zu einem neuen Baustil (GA 286) Rudolf Steiner Ver-lag, Dornach 1982, p 74 Lecture 2, Dornach, June 17 1914

30 Steiner, R : Soziale Ideen – Soziale Wirklichkeit – Soziale Praxis (GA 337 b) Rudolf Steiner Verlag, Dornach 1999, p 242, second questions and answers session, Dornach, October 12 1920

31 Steiner, R : Die Weihnachtstagung zur Begründung der Allgemeinen Anthroposophischen Gesellschaft 1923/1924 (GA 260) Rudolf Steiner Verlag, Dornach 1994, p 36, opening lecture, December 24 1923

32 Ibid, p 284, Lecture and words of farewell from Rudolf Steiner Dor-nach, January 1 1924

33 Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008, p 220, lecture 5, April 25 1924

34 Steiner, R : Vom Einheitsstaat zum dreigliedrigen sozialen Organismus (GA 334) Rudolf Steiner Verlag, Dornach 1983, p 242, lecture 1, Basel, May 4 1920

35 Steiner, R : Soziale Ideen – Soziale Wirklichkeit – Soziale Praxis (GA 337 b) Rudolf Steiner Verlag, Dornach 1999, p 52, third discussion evening, Dornach, August 9 1920

36 Steiner, R : Die Konstitution der Allgemeinen Anthroposophischen Gesellschaft und der Freien Hochschule für Geisteswissenschaft (GA 260 a) Rudolf Steiner Verlag, Dornach 1987, p 123, Die Freie Hoch-schule für Geisteswissenschaft innerhalb der Konstitution der Anthro-posophischen Gesellschaft, Ihre Gliederung in Sektionen, Dornach, January 30 1924

37 Steiner, R : Die Weihnachtstagung zur Begründung der Allgemeinen An-throposophischen Gesellschaft 1923/24 (GA 260) Rudolf Steiner Verlag, Dornach 1994, p 48 ff Opening lecture, Dornach, December 24 1923

38 Ibid, p 49 / § 2 of the AS statutes 39 Steiner, R : Die Geheimwissenschaft im Umriss (GA 13) Rudolf Steiner

Verlag, Dornach 1989, p 314/15 40 Ibid, p 396 41 Steiner, R : Wie erlangt man Erkenntnisse der höheren Welten? (GA 10)

Rudolf Steiner Verlag, Dornach 1992, p 215 42 Ibid, p 214 43 Steiner, R : Die Geheimwissenschaft im Umriss (GA 13) Rudolf Steiner

Verlag, Dornach 1989, p 406 f

138

44 Steiner, R : Die Weihnachtstagung zur Begründung der Allgemeinen Anthroposophischen Gesellschaft 1923/1924 (GA 260) Rudolf Steiner Verlag, Dornach 1994, p 48 ff Opening lecture, Dornach, December 24 1923

45 The Goetheanum is a School of Spiritual Science and the headquarters of the Anthroposophical Society

46 Zeylmans van Emmichoven, J E : Die Erkraftung des Herzens Eine Mysterienschulung der Gegenwart Rudolf Steiners Zusammenarbeit mit Ita Wegman Verlag des Ita Wegman Instituts, Arlesheim 2009

47 Zeylmans van Emmichoven, J E : Wer war Ita Wegmann? (Vol 1) Edi-tion Georgenberg, Heidelberg 1990, p 146 ff

48 Steiner, R : Heilpädagogischer Kurs (GA 317) Rudolf Steiner Verlag, Dornach 1995, p 154 ff Lecture 10, Dornach, July 5 1924

49 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-dolf Steiner Verlag, Dornach 1999, p 310 Meditation translated by Astrid Schmitt-Stegmann

50 Ibid, p 115 Meditation translated by Astrid Schmitt-Stegmann 51 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-

dolf Steiner Verlag, Dornach 1999, p 195 Meditation translated by Anna Meuss

52 Meditation translated by Anna Meuss 53 Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung

der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008, p 200, lecture 4, Dornach, April 24 1924

54 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-dolf Steiner Verlag, Dornach 1999, p 97 Meditation translated by Astrid Schmitt-Stegmann

55 Steiner, R : Eurythmie Die Offenbarung der sprechenden Seele (GA 277) Rudolf Steiner Verlag, Dornach 1999, p 181 ff Die drei Gesichts-punkte der Eurythmie, Dornach, May 15 1920

56 Ibid, p 148, Die Suche nach dem neuen Quell des Künstlerischen, Dor-nach, February 14 1920

57 Ibid, p 185, Die drei Gesichtspunkte der Eurythmie, Dornach, May 15 1920

58 Ibid, p 186 59 Steiner, R : Eurythmie als sichtbare Sprache (GA 279) Rudolf Steiner

Verlag, Dornach 1990, p 238, lecture 5, Dornach, September 14 1924 60 Ibid Meditation translated by George and Mary Adams 61 Steiner, R : Heileurythmie (GA 315) Rudolf Steiner Verlag, Dornach

2003, lecture 2, Dornach, April 13 1921 62 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-

dolf Steiner Verlag, Dornach 1999, p 217 ff 63 Steiner, R : Die Weltgeschichte in anthroposophischer Beleuchtung und

139

als Grundlage der Erkenntnis des Menschengeistes (GA 233) Rudolf Steiner Verlag, Dornach 1991, p 68 ff Lecture 4, Dornach, September 27 1923

64 Steiner, R : Eurythmie als sichtbare Sprache (GA 279) Rudolf Steiner Verlag, Dornach 1990, p 247, lecture 15, Dornach, July 12 1924

65 Ibid, p 216, lecture 13, Dornach, July 10 1924 66 Steiner, R : Eurythmie als sichtbarer Gesang (GA 278) Rudolf Steiner

Verlag, Dornach 2001, p 82 ff 67 Ibid 68 Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung

der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008, p 133 69 Steiner, R : Course for Young Doctors, Mercury Press, Spring Valley

1994, p 119, translator unknown 70 Steiner, R : Mysterienstätten des Mittelalters (GA 233 a) Rudolf Steiner

Verlag, Dornach 1991, p 68 ff Lecture 5, Dornach, January 12 1924 71 Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung

der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008, lecture 2, Dornach, April 22 1924

72 Ibid, p 177 ff Lecture 3, April 23 1924 73 Steiner, R : Course for Young Doctors, Mercury Press, Spring Valley

1994, p 155, translator unknown 74 Steiner, R.: Mantrische Sprüche. Seelenübungen Vol. II (GA 268).

Rudolf Steiner Verlag, Dornach 1999, p. 264 ff. Translation from the Anthroposophical Society in America (with minor changes by Astrid Schmitt-Stegmann).

75 Steiner, R : Course for Young Doctors, Mercury Press, Spring Valley 1994, p 119, translator unknown The German original:

Schau in deiner Seele LeuchtekraftFühl in deinem Körper SchweremachtIn der Leuchtekraft Strahlet Geistes-IchIn der Schweremacht Kraftet Gottes-GeistDoch darf nicht LeuchtekraftErgreifen SchweremachtUnd auch nicht SchweremachtDurchdringen Leuchtekraft

140

Denn fasst Leuchtekraft Die SchweremachtUnd dringet Schweremacht In LeuchtekraftSo binden in Welten-Irre Seele und KörperIn Verderbnis sich

76 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-dolf Steiner Verlag, Dornach 1999, p 34, notebook 1908 Meditation translated by Astrid Schmitt-Stegmann

77 Steiner, R : Eurythmie als sichtbarer Gesang (GA 278) Rudolf Steiner Verlag, Dornach 2001, p 49, lecture 3, Dornach, February 21 1924

78 Steiner, R : Wie erlangt man Erkenntnisse der höheren Welten? (GA 10) Rudolf Steiner Verlag, Dornach 1992, p 43 ff

79 Ibid, p 60 ff 80 Steiner, R : Course for Young Doctors, Mercury Press, Spring Valley

1994, p 197, lecture 5, Dornach, April 5 1924 Translator unknown 81 Ibid, p 119, lecture 8, Dornach, January 9 1924 Translator unkown 82 Steiner, R : Das Zusammenwirken von Ärzten und Seelsorgern – Pasto-

ralmedizinischer Kurs (GA 318) Rudolf Steiner Verlag, Dornach 1994, p 163, lecture 11, Dornach, September 18 1924

83 Steiner, R : Wahrspruchworte (GA 40) Rudolf Steiner Verlag, Dornach 1996, p 188 ff Meditation translated by Astrid Schmitt-Stegmann

84 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-dolf Steiner Verlag, Dornach 1999, p 135 Verse translated by Astrid Schmitt-Stegmann

85 Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008

86 Ibid 87 Peter Selg, among others, has made available detailed study material on

the courses for young doctors, e g : Helene von Grunelius und Rudolf Steiners Kurse für junge Mediziner Eine biographische Studie Verlag am Goetheanum, Dornach 2003; Die Medizin muss Ernst machen mit dem geistigen Leben Verlag am Goetheanum, Dornach 2006; Die Brief-korrespondenz der «jungen Mediziner» Eine dokumentarische Studie zur Rezeption von Rudolf Steiners «Jungmediziner»-Kursen Natura-Verlag, Dornach 2005

88 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-dolf Steiner Verlag, Dornach 1999, p 296 ff

89 Steiner, R : Das Zusammenwirken von Ärzten und Seelsorgern – Pasto-ralmedizinischer Kurs (GA 318) Rudolf Steiner Verlag, Dornach 1994, p 163, lecture 11, Dornach, September 18 1924

141

90 Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008

91 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-dolf Steiner Verlag, Dornach 1999, p 296 f

92 Steiner, R : Das Miterleben des Jahreslaufes in vier kosmischen Imagina-tionen (GA 229) Rudolf Steiner Verlag, Dornach 1999, p 41 ff Lecture 3, Dornach, October 7 1923

93 Steiner, R : Mysteriengestaltungen (GA 232) Rudolf Steiner Verlag, Dornach 1998

94 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-dolf Steiner Verlag, Dornach 1999, p 296 ff

95 Steiner, R : Mysterienstätten des Mittelalters (GA 233 a) Rudolf Steiner Verlag, Dornach 1991

96 Steiner, R : Geisteswissenschaftliche Grundlagen zum Gedeihen der Landwirtschaft (GA 327) Rudolf Steiner Verlag, Dornach 1999

97 Steiner, R : Das Zusammenwirken von Ärzten und Seelsorgern – Pas -toralmedizinischer Kurs (GA 318) Rudolf Steiner Verlag, Dornach 1994

98 Selg, P : Die Wärmemeditation Geschichtlicher Hintergrund und ideelle Beziehungen Verlag am Goetheanum, Dornach 2005

99 Steiner, R : Mantrische Sprüche Seelenübungen Vol II (GA 268) Ru-dolf Steiner Verlag, Dornach 1999, p 296 ff Given to Helene von Gru-nelius for the physicians, fall 1923 This meditation was handed over from one doctor to the other for more than 70 years before it was prin-ted Translator unknown

100 Steiner, R : Course for Young Doctors, Mercury Press, Spring Val-ley 1994, p 54, fourth lecture, Dornach, January 5 1924, translator unknown

101 Steiner, R : Course for Young Doctors, Mercury Press, Spring Val-ley 1994, p 119, eighth lecture, Dornach, January 9 1924, translator unknown

102 Steiner, R : Mysterienstätten des Mittelalters (GA 233 a) Rudolf Steiner Verlag, Dornach 1991, p 71, lecture 5, January 12 1924

103 Steiner, R : Course for Young Doctors, Mercury Press, Spring Valley 1994, p 183, lecture 4, Dornach, April 24, 1924, translator unknown

104 Ibid, p 172 lecture 2, Dornach, April 22 1924 105 Ibid, p 177 ff lecture 3, Dornach, April 23 1924 106 Ibid, p 206 ff lecture 5, Dornach, April 25 1924 107 Steiner, R : Course for Young Doctors, Mercury Press, Spring Valley

1994, p 197 ff, translator unknown 108 Ibid, p 215 ff 109 Steiner, R : Das Zusammenwirken von Ärzten und Seelsorgern – Pas-

toralmedizinischer Kurs (GA 318) Rudolf Steiner Verlag, Dornach

142

1994, p 163, lecture 11, Dornach, September 18 1924, meditation translated by Astrid Schmitt-Stegmann

110 Steiner, R : Meditative Betrachtungen und Anleitungen zur Vertiefung der Heilkunst (GA 316) Rudolf Steiner Verlag, Dornach 2008, p 223, 1st newsletter for physicians, March 11 1924, meditation translated by Jenny Josephson

111 Steiner, R : Heilpädagogischer Kurs (GA 317) Rudolf Steiner Verlag, Dornach 1995, p 154 ff Lecture 10, Dornach, July 5 1924

112 Ibid, p 153

143

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