Meditation is a Matter of Civilization Three Network Conferences of the Goetheanum Meditation Initiative The Goetheanum worldwide meditation initiative dates back to 2006. Its goal is to cultivate meditative practice on the basis of anthroposophy and make that practice visible. Since its founding, a broad network of those active in meditation has been established. It all began with a question about the core tasks of theGoetheanum and how these tasks could be supported by foundations. Anders Kumlander from the Vidar Foundation (Sweden) and Rolf Kerler from the Evidenzgesellschaft (Switzerland) found an answer in discussions held during the fall of 2006 with Arthur Zajonc, Ursula Flatters, Carina Schmid, and Heinz Zimmermann: support and a higher profile for a meditative practice based on anthroposophy. Everyoneagreed, but with this theme came a further insight that made the issue somewhat more complex. It was a field that could only be mentioned with hesitation in recent years, and one that had been neglected for decades before that. It seemed necessary to bring others on board to evaluate theplace of meditative life in the Anthroposophical Society, and then to find ways to move it forward. Ignaz Anderson (Iona Foundation, Holland); Elizabeth Wirsching, Robin Schmidt and Bodo von Plato from the Goetheanum; and Ron Dunselman (Holland) were added. This initial core group began to exchange thoughts about meditative methods and experiences. In 2007 the idea arose of forming an international group (with some new members) of twelve people from various countries, especially Europe. Arthur Zajonc describes his vision of that idea: “The picture I carried was one in which individuals came from every part of the world to link with others on the basis of anthroposophical spiritual practice, and upon returning home they would remain inwardly connected to those they had met and with whom they worked at the three conferences. In this way a web of light born of meditation would encompass the globe.” After the group had the chance to build on the experience ofworking together for two years, the circle was widened to encompass the vision of a worldwide network more fully. Based on their own judgment and destiny, the members of the group planned to invite a few active, interested, or experienced people who would agree to attend three working conferences in 2010 and 2011. The three foundations supported the initiative so that about 90 people could meet—twice in Järna and once in Dornach. Bodo von Plato recalls: “We were looking for a snowball effect.” How might we understand the place of meditative life withinthe Anthroposophical Society and its environs? Why did the initiators think it essential to support this side of spiritual life so actively despite the fact that it is generally thought to be “private.” Bodo von Plato believes a deep conviction about the life-altering significance of meditative practice is alive within the anthroposophical scene. Of course, many individuals might not know how to practice meditation in concrete terms—even after a study of anthroposophical books. Then this conviction can become a pressure; not doing anything becomes a constant reproach. A deeper yearning that turns into unfulfilled duty robs us of joy, self confidence, and trust in our spiritual development. Bodo von Plato observes that there are often fixed ideas about the nature of meditation rather than a quest open to what comes. In his view, prescriptive thinking, a need to succeed, expectations that are too high, make an open, quiet, and receptive mood more difficult. “The courage to develop one’s own way based on the multitude of Rudolf Steiner’s indications has not yet overcome the idea that there is a defined path of schooling that must be traveled according to certain guidelines. This is a place where we can help one another.” The importance of destiny in our efforts appears in the “lifealtering” decision to go an inner path of development based equally on independent judgment and an insight into what anthroposophy has to offer. A tolerant approach to the topic of meditation can only arise through a recognition and acceptance of our own destiny and the destiny of others. If I myself do not fall prey to the illusion that there is only one valid “path of schooling” (even the use of the singular word is misleading) for all people, I can take concrete steps in an independent way and I will also find a shared source of support. Arthur Zajonc adds: “In my experience, one cannot overstatethe importance of karma. One cannot generalize concerning spiritual development. Every person ultimately follows a path that is their’s alone.” He emphasizes the infinite number of variations among the indications for such exercises in anthroposophy, and the fact that what can help one person may, in fact, harm another. It follows that it is impossible to give a firm definition for“anthroposophical meditation,” a fact that may be just what Rudolf Steiner intended. Ursula Flatters also finds this to be a reason to “help one another,” since “every person has his own path and his own one- sided aspects.” The history of the School for Spiritual Science and the impoverished climate for a good conversational culture show that one of our most difficult, largely unresolved tasks is to find agreement about these paths. We lack the free spaces for this conversation and institutional forms for continual development of meditative capacities. This was one reason Ron Dunselman (along with others) setup meditation workshops for the Anthroposophical Society in Holland. This effort began in 2004 with meditation workshops for members of the Anthroposophical Society, then for co-workers in anthroposophical institutions, and now there are also public meditation workshops. All told, about 800 people have become familiar with anthroposophical meditation in over 60 courses. “The development of a meditative culture in the Anthroposophical Society and its institutions is unbelievably important for our time,” says Ron Dunselman, “because it creates a possibility to stand ‘between heaven and earth’ as a human being among other human beings, and to be open to spiritual inspirations and intuitions.” Elizabeth Wirsching (still the leader of the Youth Section untilthe end of 2011) believes that the youth of today bring more honesty and insight when the issue of one of their own development, and “that meditation was more intimate, more personal, in earlier times—not a subject for the public. In the younger generation I see that meditative activity is not limited to a personal path, but has become a matter of civilization. Qualities like inner peace are required to make the right decision; it takes an ability to listen in order to be a good colleague, and dealing with difficult life situations requires a great degree of insight into oneself. Meditation is a significant element here as an instrument for social and human situations.” The work done by the Worldwide Goetheanum MeditationInitiative has made this authenticity apparent in many ways. Hierarchies and external positions played no role here, and progress was made every day. The intensive work in groups made it possible to establish the needed trust—reflected in the morning lessons of the First Class. Many participants noted an increase in warmth and courage to put conventional things behind us and enter an uncertain space. We knew we were being supported in the trust we found. Bodo von Plato’s experience of his meditative life as “determined to a very substantial degree by conversations with others and the stimulus they provide” brings us to the issue of how individual meditation is connected with events in the larger world. It brings into question the idea that the direction of schooling is indicated only by a will impulse that arises in the solitude of my own creation. Instead, it becomes clear that inner development must be integrated with our social context. Elizabeth Wirsching has already pointed out the civilizingeffect of building capacities. Arthur Zajonc goes even further. He not only finds a increase in creativity and attention within the realms of life, but also a second level of schooling which creates a soul-spiritual atmosphere that can—in principle—be so strong that someone (like Francis of Assisi) can alleviate the suffering of his fellow human beings and even perform healings. “In these ways meditation has everything to do with the world. Indeed, the higher ethic on which meditation rests states that what we gain for ourselves through meditation is gained only by virtue of gaining it for others.” The Michael School also stands within this world situation as a place for further development that is open to everyone. Flatters emphasizes this in what she would intend for this initiative: “The Michael School (i.e., the meditations in the School for Spiritual Science) are fully involved with external life. They should help us create a culture based on spiritual research and experience. In the School there lives a wonderful vision of a future for humanity that can shed its light to permeate our efforts in the present.” I have the impression that the core task of the Goetheanum insupporting meditative life has awakened in these beginning steps toward the world. If we want to continue in this direction we will need to focus on support for others and help in furthering their development. Are we in a position to shape an atmosphere that can once more seem attractive to the spiritually striving human being? The absence of a guru in anthroposophy leads us to the point where we can be leaders and teachers for each other. The Worldwide Goetheanum Meditation Initiative is directed toward the future in its very intentions. Arthur Zajonc believes “if the Anthroposophical Society andMovement are to renew themselves in the decades ahead, it will need to do so from the same spiritual source as Rudolf Steiner.” During the closing plenum of our last conference it was clear that the participants were conscious that they need to continue what they had experienced.