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Goetheanum Innehåll Allmänna Antroposofiska sällskapet 2008/2009 Goetheanum Innehåll Förord ............................................................................................ 3 Allmänna Antroposofiska sällskapet Intervju med Stefano Gaspari ......................................................... 4 Glimtar från det antroposofiska livet 2008/2009 ............................ 6 Fria högskolan för antroposofi Ungdomssektionen ........................................................................ 7 Sektionen för matematik och astronomi ........................................ 8 Medicinska sektionen .................................................................... 9 Naturvetenskapliga sektionen ...................................................... 10 Pedagogiska sektionen ................................................................. 11 Sektionen för bildkonst ................................................................. 12 Sektionen för lantbruk .................................................................. 13 Sektionen för drama, musik och eurytmi ...................................... 14 Sektionen för humaniora .............................................................. 15 Sektionen för socialvetenskap ....................................................... 16 Goetheanum Året vid Goetheanum ................................................................... 17 Ekonomi ....................................................................................... 18 Adresser ....................................................................................... 21 2 Förord Kära medlemmar Betraktar man de enstaka sektionernas aktivite - ter utifrån det perspektivet, blir det tydligt att Det tog mer än hundra år att bygga katedralen i arbetet i Fria högskolan för antroposofi skulle Chartres. Generationer av hantverkare som vara otänkbart utan stöd från medlemmarna i byggmästare, stenhuggare, timmermän, skulp - hela världen. Det är bara att hjärtligt tacka törer och andra har bidragit till detta mäktiga varenda medlem för den ideella och finansiella verk utan att själva kunna se det i färdigt skick medverkan. Hit hör inte minst deltagandet i det med sina fysiska ögon. Varifrån kom den kraft andliga arbetet, i möten, föredrag och arbets - med vilken de kunde åstadkomma denna enor - grupper. Antroposofins väsen vill leva bland oss ma prestation? som en kraft vars grundval är den aktiva upp - Sedan Julmötet 1923 har det gått 85 år. Då märksamheten: att verka ur frihet och genom Rudolf Steiner på nytt grundade Antroposofiska social varseblivning. sällskapet lade han grundstenen i varenda med - lems hjärta. I livet före födelsen upplever varje människa möten med andliga väsen som hon är För styrelsen vid Goetheanum förbunden med och som bär mänsklighetens Seija Zimmermann utveckling framåt. Efter ankomsten på jorden vill människan återanknyta till dessa sammanhang. Vägen till “Antroposofins väsen är antroposofin är individuell och en kraft som förutsätter unik för varje människa. De aktiv uppmärksamhet.” sökande stegen på denna väg Seija Zimmermann efterlämnar spår i vårt hjärta, spår som klingar an när det handlar om antroposofin, Antroposofiska sällskapet och medlemskapet i detta sällskap. Förnimmer vi vårt samband med de krafter som vi inte bara före födelsen utan också under natten står i förbindelse med? Kan vi ta emot dem? Vi är aningen osäkra och lätt sårbara på det området, ibland rent av förtvivla - de, men å andra sidan berörs vi här samtidigt i vår djupaste tillhörighet till mänskligheten. Frågan efter de intima och individuella krafter Seija som gör det möjligt för oss att förverkliga våra Zimmermann intentioner här på jorden stod i centrum, när sty - är sedan 2006 styrelseledamot. relsemedlemmarna hösten 2008 efter ett livligt Innan dess utbyte om andlig forskning formulerade tyngd - arbetade hon punkterna för Allmänna Antroposofiska sällska - som läkare pets arbete. Dessa fyra tyngdpunkter är: det i Finland. kristna i antroposofin, relationen till väsendet Antroposofi, karma och reinkarnation samt nuti - dens mikaeliska karaktär. Under våren 2009 kommer de enstaka uppgifterna att presenteras av olika styrelseledamöter i Anthroposophie weltweit . Här ska bara påpekas att dessa fyra tyngdpunkter kan hjälpa oss att bli medvetna om Antroposofiska sällskapets centrala uppgift. 3 Allmänna ”Att själv bli konung och påve på historiens Antroposofiska sällskapet olika skikt” – Intervju med Stefano Gasperi – Hur kan Italiens situation beskrivas? ken som lägger sig över medvetenhetssjälens frön. Ändå bör vi inte glömma att det var i renäs - Stefano Gasperi: Det är svårt att tala om det sansens Italien som medvetenhetssjälens upp - egna landet, eftersom distansen saknas. Det är brott började. som att tala om sig själv. Italien är ett ungt land och har bara funnits i 160 år som enhetlig stat. Någon nationell identitet har man fortfarande Hör Italien till Mellaneuropa? inte riktigt kommit fram till. Det brukar sägas: Nu då vi har skapat Italien saknas bara italienar - Italien är ett stort, eller rättare sagt ett långt na. Och det är verkligen så. Det är de politiska land. I norr når det Mellaneuropa, i söder Afrika. och kyrkliga krafterna som hindrar att vi finner Den norra delen har fjäll och är kristallin, den oss själva. Dessutom har vi en efterverkan av en södra har vulkaner och är svavelrik. Denna pola - rik historia. Ett fenomen som maffian med sin ritet återspeglas också i vårt folk vars själsliga enorma anknytning till blod, familj och hämnd kvaliteter är olika fördelade. Medvetenhets- kan bara förklaras om man förstår att den så kal - själens kvaliteter finner man snarare i norra lade tredje kulturepoken, den förkristna, fortfa - delen, medan den södra är kännetecknad av för - rande visar sina verkningar i Italien. Den maffiö - nimmelsesjälen. Sedan finns ett tema som man sa tendensen med alla sina privilegier förstör vårt inte gärna talar om, eftersom det ligger histo - politiska och ekonomiska liv. Sedan åratal lever vi riskt för nära: inbördeskriget i slutet av andra i en dekadent politisk värld. Det handlar om världskriget. Det ledde till en djup splittring i relikter från denna epok. Rudolf Steiner karakte - befolkningen. Ännu har det inte lyckats att göra riserar Italien som ett Egypten vänt in och ut vars detta transparent. Det avspeglar sig i dag genom folkande nu tillhör Italien. olika läger inom samhällslivet. Italien är starkt polariserat, inte bara i nord och syd, utan också på det politiska området. Stat och kyrka är svåra När man reser till Italien tänker man på den att särskilja. Inte minst på det etiska planet förs romerska tiden. en kamp mellan det allmänna och det konfessio - nella samhället. Just det. Dess rationella kultur har också sina efterdyningar, framför allt inom katolicismen und i den växande intellektualismen. Men den Världen beundrar Italien för dess konstnärliga katolska kyrkan är inte den enda i Italien. Vi lätthet, dess ”dolce vita”. Hur ska man uppfatta hade en annan kyrkliknande form, nämligen det? kommunismen. Italien efter andra världskriget var Europas näst största kommunistiska stat, och Rudolf Steiner ser i det italienska folket en speci - det har starkt präglat det kulturella livet i skola ell solkvalitet och en relation till förnimmelsesjä - Läkaren och konst, men också ekonomin. Kanske är det len, det vill säga ett förhållande till världen som Stefano Gasperi förvånande, men när det gäller idén om staten går via sinnena. Det skulle alltså vara en uppgift är sedan 2007 är katolicismen och marxismen inte långt från för Italien att via sinnena finna ett förhållande till generalsekreterare varandra. Statens makt, den väldiga byråkratin anden. Tendensen till lättheten, till ljus och luft för Antroposofiska utgör en stor smärta för italienarna. Redan kan halka in i mysticismen, på samma sätt som sällskapet i Italien. Dante har sett det och utropat: ”Du skall vara närheten till sinnevärlden kan visa sig i materia - dig själv, du skall vara konung och påve.” Han lismens klädnad. menade de båda stormakterna kyrka och stat. Kyrkan hindrar att människorna på ett fritt sätt vänder sig till anden. Genom staten blir det Italien och Tyskland bildade under 1900-talet en omöjligt att gestalta det sociala utifrån egen vilja fruktansvärd allians. Hur kom det sig? och fritt engagemang. Det handlar om fenomen Den militära gemenskapen var en grotesk kari - ur den fjärde, den grekisk-romerska kulturepo - katyr av en djup släktskap. Trots alla olikheter har 4 Allmänna Antroposofiska sällskapet båda folken en stark relation till det andliga och värme åt medvetenhetssjälen. Dessutom har jag till det fysiska. något på hjärtat. Jag är övertygad om att de tyska och italienska folken måste närma sig för att uppfylla Mellaneuropas uppgift. Under andra Hur utvecklas antroposofin i Italien? världskriget såg vi en demonisk karikatyr av Själv bor jag i Trentino, en ort med rik katolsk detta närmande. Jag vill försöka vårda en ny, historia och nutid, men antroposofin blomstrar sund och fruktbar förbindelse och vill intensifie - ändå rätt kraftigt. I Italien upplever vi en ung - ra kontakter och samarbete. Dessutom vill jag domlig fas inom antro - förbättra förhållandet mellan Antroposofiska posofin. Ända in på sällskapet och dess 1960-talet utspelade dotterrörelser. Därför sig det antroposofiska vill vi bjuda in alla ini - livet ”på teosofiskt vis” tiativ och grupper i den i privata kretsar. Nu antroposofiska rörelsen utvecklas dotterrörel - till vårt nästa årsmöte ser. Det är därför vi där vi ställer oss frågan
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