Behind the Scenes at Waldorf
by Roger Rawlings
Afterword by Debra Snell
Every parent who is thinking of sending a child to a Waldorf school should first spend some time with the book FACULTY MEETINGS WITH RUDOLF STEINER, which gives a behind-the-scenes look at the world of Waldorf education. While leafing through it, ask yourself if you really want your child to be “educated” in the sort of school the book reveals.
Published by the Anthroposophic Press, FACULTY MEETINGS WITH RUDOLF STEINER is dauntingly long, spanning two volumes that run to more than 800 pages. Few people would care to read the whole thing. But this isn’t necessary. Just cruising around inside, reading and contemplating, may tell you all you need to know about Waldorf schools.
As an aid, here is a summary of wonders I have found in FACULTY MEETINGS WITH RUDOLF STEINER. Not all of the passages are entirely awful. (Which just goes to show how fair-minded I can be.) Unless otherwise identified, all of the following statements were made by Rudolf Steiner, addressing Waldorf school teachers. I will proceed through the book (both volumes) from start to finish. Some of the most startling statements occur near the end, but I won't move them up in the queue. (Which just goes to show how fair-minded I can be.)
Each brief section begins with a quick summary of the main point(s) the section will touch on, followed by a quotation or two from the book.
[Anthroposophic Press, 1998.]
There has been gossip about who has been slapped at the Waldorf School; Steiner says that teachers must maintain “school confidentiality”; treat parents as outsiders.
“I have been back only a few hours, and I have heard so much gossip about who got a slap and so forth. All of that gossip is going beyond all bounds, and I really found it very disturbing. We do not really need to concern ourselves when things seep out the cracks. We certainly have thick enough skins for that. But on the other hand, we clearly do not need to help it along. We should be quiet about how we handle things in the school, that is, we should maintain a kind of school confidentiality. We should not speak to people outside the school, except for the parents who come to us with questions, and in that case, only about their children, so that gossip has no opportunity to arise.” [p. 10 - also see p. 323 and p. 547, and the section titled "Parents and Teachers", below]
Waldorf teachers must be unbending authority figures, never giving in to the children.
“[I]t will be very good if you can keep the children from losing their feeling for authority. That is what they need most. You can best achieve that by going into things with the children very cautiously, but under no circumstances giving in.” [pp. 14-15 - also see p. 237 and p. 391]
Start each day with a prayer, but don’t call it a prayer.
“We also need to speak about a prayer. I ask only one thing of you. You see, in such things everything depends upon the external appearances. Never call a verse a prayer, call it an opening verse before school. Avoid allowing anyone to hear you, as a faculty member, using the word ‘prayer.’” [p. 20 - also see pp. 38-40]
Denying the religious nature of Waldorf schooling has long been high on the list of Waldorf priorities — especially in the USA, especially when Waldorf schools attempt to receive taxpayer support.
Teach the kids about Atlantis, which really existed — and, as usual, disavow science.
“[W]e should not be afraid to speak about the Atlantean land with the children. We should not skip that. We can also connect all this to history. The only thing is, you will need to disavow normal geology since the Atlantean catastrophe occurred in the seventh or eighth millennium.” [p. 25 - also see p. 50]
Fire-breathing dragons really existed.
“A teacher: ‘But there are still the fire breathers.’
“Dr. Steiner: 'Yes, those beasts, they did breathe fire, the Archaeopteryx, for example.'
“A teacher: ‘You mean that animals whose bones we see today in museums still breathed fire?’
“Dr. Steiner: 'Yes, all of the dinosaurs belong to the end of the Tertiary Period. Those found in the Jura [i.e., Jurassic] are actually their descendants. What I am referring to are the dinosaurs from the beginning of the Tertiary Period.'” [p. 26]
Steiner often tossed around scientific language of this sort, and usually he got away with it. In this case, the editor of the German edition spotted several scientific errors — but, presumably because criticizing Steiner would be unthinkable, he attributed them to the stenographer:
“Remarks by the German editor: In the previous paragraphs, there appear to be stenographic errors. The text is in itself contradictory, and it is not consistent with the articles mentioned and the table in Pierer’s Encyclopedia nor with Dr. Steiner’s remarks made in the following faculty meeting (Sept. 26, 1919). The error appears explainable by the fact that Dr. Steiner referred to a table that the stenographer did not have.” [p. 27]
Gravity is only a word — there is no universal force of gravity.
“It would be wonderful if you could stop speaking about gravity. You can certainly achieve speaking of it only as a phenomenon. The best would be if you considered gravity only as a word.” [p. 29]
Steiner taught that gravity is a purely local phenomenon on solid planets; it is absent on liquid and gaseous planets.
The planets do not orbit the Sun.
“[I]t is not that the planets move around the Sun, but that these three, Mercury, Venus, and the Earth, follow the Sun, and these three, Mars, Jupiter, and Saturn, precede it. Thus, [pointing at a drawing] when the Earth is here and this is the Sun, the Earth follows along. But we look at the Sun from here, and so it appears as though the Earth goes around it, whereas it is actually only following. The Earth follows the Sun.” [pp. 30-32]
I discuss this lunatic idea in my essay “Steiner’s Blunders”.
Einstein’s theory of relativity is bunk.
“Einstein’s principle of relativity arose out of unreal thinking. He asked what would occur if someone began to move away at the speed of light and then returned; this and that would occur. I would ask what would happen to a clock if it were to move away with the speed of light? That is unreal thinking. It has no connection to anything. It considers only spatial relationships, something possible since Galileo. Galileo himself did not distort things so much, but by overemphasizing the theory of relativity, we can now bring up such things.” [p. 33]
Steiner claimed that his teachings were scientific, but actually he denied most real scientific findings. In general, he rejected any "knowledge" except for his own occult pronouncements (many of which were based on superstition and myths, as we will see).
Modern philosophy is “all nonsense.”
“Anthroposophy has the same relationship to philosophy as the crown of a tree to its roots, and the difference between the root and the crown of a tree is obvious. Someone can come along and say he finds it necessary to state that there is a difference between the root and the crown, and I have nothing to say other than that. These people can’t keep any thoughts straight. Modern philosophy is all nonsense.” [p. 36]
Prayers written by Steiner for use by the students. Note that the second prayer includes the word “prayer.” (Waldorf schools sometimes alter this wording, to conceal their purpose.)
“The Sun with loving light
Makes bright for me each day;
The soul with spirit power
Gives strength unto my limbs;
In sunlight shining clear
I reverence, O God,
The strength of humankind,
That thou so graciously
Hast planted in my soul,
That I with all my might
May love to work and learn.
From Thee come light and strength,
To Thee rise love and thanks.”
“I look into the world;
In which the Sun shines,
In which the stars sparkle,
In which the stones lie,
The living plants are growing,
The animals are feeling,
In which the soul of man
Gives dwelling for the spirit;
I look into the soul
Which lives within myself.
God’s spirit weaves in light
Of Sun and human soul,
In world of space, without,
In depths of soul, within.
God’s spirit, ‘tis to Thee
I turn myself in prayer [sic!],
That strength and blessing grow
In me, to learn and work.”
[pp. 38-40 - also see p. 20]
Anthroposophical religious instruction.
“[I]n anthroposophical religious instruction we can certainly not use the kind of teaching that asks questions such as, Why do we find cork on a tree? with the resulting reply, So that we can make champagne corks. God created cork in order to cork bottles. This sort of idea, that something exists in nature simply because human intent exists, is poison. That is certainly something we may not develop. Therefore, don’t bring any of these silly causal ideas into nature.” [p. 42 - also see p. 45, p. 55, pp. 75-76, pp. 84-86., pp. 303-304, p. 465, and p. 697ff]
Use pictures to teach students about the spiritual beings that lurk behind nature.
“[I]t is important that we develop imaginative pictures through which we can show the supersensible through nature. For example, I have often mentioned that we should speak to the children about the butterfly’s cocoon and how the butterfly comes out of the cocoon. I have said that we can explain the concept of the immortal soul to the children by saying that, although human beings die, their souls go from them like an invisible butterfly emerging from the cocoon.” [p. 43]
Comments reflecting how students are to be taught elements of Anthroposophical theology are scattered throughout the book.
Teach the kids about fate and destiny: what Steiner usually called karma.
“In the second stage, that is, the four upper grades, we need to discuss the concepts of fate and human destiny with the children. Thus, we need to give the children a picture of destiny so that they truly feel that human beings have a destiny. It is important to teach the child the difference between a simple chance occurrence and destiny. Thus, you will need to go through the concept of destiny with the children ... If something happens to you because of some other person, that is usually a case of fulfilled karma. Even such things as the fact that we find ourselves together in this faculty at the Waldorf School are fulfilled karma.” [pp. 44-45]
Karma is one of the many concepts that Anthroposophy borrows from other faiths. Although Anthroposophists often claim that Steiner's teachings are Christian, in fact they contain many elements that contradict Christianity.
Any religion connected with a church (or temple, or...) is not actually religious; only Anthroposophy conveys spiritual truths.
“I also want you to understand what is really religious in an anthroposophical sense. In the sense of anthroposophy, what is religious is connected with feeling, with those feelings for the world, for the spirit, and for life that our perspective of the world can give us. The worldview itself is something for the head, but religion always arises out of the entire human being. For that reason, religion connected with a specific church is not actually religious.” [p. 45 - re. religion, - also see p. 42, p. 55, pp. 75-76, pp. 84-86., pp. 303-304, p. 465, 615-616, and p. 697ff]
All religious persons should reject Anthroposophy unless they agree that their priests, pastors, ministers, imams, rabbis, etc., have not been telling them the truth.
Teach kids how human beings raise themselves to the divine.
“You should also certainly include the fact that human beings raise themselves to the divine in three stages. Thus, after you have given the children an idea of destiny, you then slowly teach them about heredity and repeated earthly lives through stories. You can then proceed to the three stages of the divine.” [p. 46 - also see pp. 480-481]
Closely related to karma, reincarnation is another of the concepts Anthroposophy borrows from other faiths.
More about Atlantis; also a previous lost world, Lemuria.
“Then you have the Mesozoic, which generally corresponds to Lemuria. And then the first and second levels of mammals, or the Cenozoic, that is, the Atlantean age. The Atlantean period was no more than about nine thousand years ago.” [p. 50 - also see p. 25]
Human beings were once made of ether.
“In very primitive times, human beings consisted almost entirely of etheric substance. They lived among other things but had as yet no density.” [p. 50]
Human beings were once like centaurs.
“The human being was similar to a centaur, an extremely animal-like lower body and a humanized head.” [p. 51]
Waldorf teachers serve the gods; they have a messianic mission to help fulfill the “divine cosmic plan.”
“Among the faculty, we must certainly carry within us the knowledge that we are not here for our own sakes, but to carry out the divine cosmic plan. We should always remember that when we do something, we are actually carrying out the intentions of the gods, that we are, in a certain sense, the means by which that streaming down from above will go out into the world. We dare not for one moment lose the feeling of the seriousness and dignity of our work.” [p. 55 - re. religion, - also see p. 42, p. 45, pp. 75-76, pp. 84-86., pp. 303-304, p. 465, and p 697ff]
Note that Steiner speaks of “gods.” Anthroposophy is polytheistic.
In re discipline, respect, and the value of discussion:
"[T]each the children respect. The children should not raise their hands so much." [p. 65 - also see p. 118 and p. 494]
How to punish children who steal.
“With children who steal, it is good to have them remember scenes they experienced earlier. You should have them imagine things they experienced years before, for instance, with seven-year-olds, experiences they had when they were five, or with ten-year-olds, experiences they had when they were seven. You should also have them recall experiences from two weeks before.
“Things will then become better quickly. If you do nothing, these problems will become larger and develop into kleptomania.” [pp. 68-69 - also see pp. 109-110]
According to Steiner, Islam is devilish, and Allah is a pale imitation of Elohim.
Steiner taught that there are predominantly just four types of children, embodying the four “temperaments” (sanguine, melancholic, phlegmatic, and choleric).
“A teacher explains how she conveyed the consonants in eurythmy by working with the growth of plants.
“Dr. Steiner: ‘That is very nice. The children do not differ much. You do not have many who are untalented nor many who are gifted. They are average children. Also, you have few choleric or strongly melancholic temperaments. Those children are mostly phlegmatic or sanguine. All that plays a role since you do not have all four temperaments.’” [p. 80 - also see pp. 90-91 and p. 687]
See “Humouresque” and "Temperaments". Basically, the theory of the four temperaments is an ancient misconception, rejected by science long ago. But Steiner affirmed it, and it is used in Waldorf schools today. Steiner advocated segregating children according to temperament, so that the children in each group are treated differently from the children in the other groups.
Comments about a complaining father:
More on the so-called temperaments:
More on punishing students; causing physical pain for rule-breakers.
“We must avoid under all circumstances giving them a punishment we cannot carry out. We may never place ourselves in a situation where we may have to relent in a disciplinary decision. If we say that a child must come earlier, then we must enforce that. We must order the child to come earlier. The girls today were in the seventh or eighth grade. We lose all control the minute we look away. We will find ourselves on a downward path and will continue to slide. With punishment, we cannot relent. It is better to let it go. Under certain circumstances, it can lead to the opposite of what we want, with the children forming a group among themselves and saying, 'Today I come late, tomorrow, you.' I don’t think that would work, because it would make us somewhat laughable. Of course, it’s just laziness. Having the children come earlier is not so good; it would be better if they stayed a quarter of an hour longer. That is something the children do not like.
“Have you tried that to see if it works? If a child comes ten minutes late, having him or her stand for a half hour. If they have to stand three times as long, they will certainly think about every minute. Let them stand there uncomfortably. Your boy rubs the back of his head on the wall and amuses himself with all kinds of things. I think that in such cases, when there is some punishment connected with the misbehavior, you can be particularly effective if you allow them to stand in some uncomfortable place. The older children will then be careful that they do not come too late. We could also buy a number of little sheds*, and then they will not come too late as a group. They may even get some cramps in their legs. We could have the sheds built in the shop class.” [pp. 109-110 - also see pp. 68-69]
*An earlier translation is more brutal: Steiner refers not to sheds but to stocks. "You could buy a number of small stocks ... The stocks could also be made in Woodwork lessons.' [Rudolf Steiner, CONFERENCES WITH THE TEACHERS OF THE WALDORF SCHOOL IN STUTTGART 1919 to 1920, Vol. 1 (Steiner Schools Fellowship Publications, 1986), p. 91.]
Knitting develops good teeth.
Only materialists think with the brain [re. brains, also see p. 249 and pp. 667-668]; the spiritual goals of Anthroposophy are outlined.
“When people are as blinded by materialistic thoughts as they became during the nineteenth century and right into the present, the physical body becomes a copy of the spirit and soul living in materialistic impulses. In that case, it is not incorrect to say that the brain thinks. It is then, in fact, correct. By being firmly enmeshed in materialism, we have people who not only think poorly about the body, soul, and spirit, but people who think materially and feel materially. What that means is that materialism causes the human being to become a thinking automaton, that the human being then becomes something that thinks, feels, and wills physically. The task of Anthroposophy is not simply to replace a false view of the world with a correct one. That is a purely theoretical requirement. The nature of Anthroposophy is to strive not only toward another idea, but toward other deeds, namely, to tear the spirit and soul from the physical body. The task is to raise the spirit-soul into the realm of the spiritual, so that the human being is no longer a thinking and feeling automaton.” The passage continues; it’s worth studying. “Such things as the pedagogy of the Waldorf School can arise from a recognition that humanity must turn toward spiritual activity, and not simply from a change in theory. We should work out of that spirit.” [p. 115 - also see p. 697ff] 
Waldorf teachers must be uncompromising Anthroposophists. Waldorf teachers know they are wrong is anyone outside Anthroposophy approves of what they are doing.
“As teachers in the Waldorf School, you will need to find your way more deeply into the insight of the spirit and to find a way of putting all compromises aside. It will be impossible for us to avoid all kinds of people from outside the school who want to have a voice in school matters. As long as we do not give up any of the necessary perspective we must have in our feelings, then any concurrence from other pedagogical streams concerning what happens in the Waldorf School will cause us to be sad rather than happy. When those people working in modern pedagogy praise us, we must think there is something wrong with what we are doing. We do not need to immediately throw out anyone who praises us, but we do need to be clear that we should carefully consider that we may not be doing something properly if those working in today’s educational system praise us. That must be our basic conviction.” [p. 118 - also see pp. 494-495]
Reincarnation; people had lives before this one; most other religions foolishly deny what Anthroposophy teaches.
“A living comprehension will lead you to see the pre-existence of the soul, to see what the human being experienced before birth, to see that human life in the physical world is a continuation of previous experiences. Traditional religions strongly oppose preexistence, which can make a human being selfless. They strongly oppose those things that do not strive toward a murky and numbing uncomprehending belief, but toward knowledge and the clear light of comprehension. [p. 119 - also see p. 184]
Note that Steiner here essentially concedes that Anthroposophy is a religion: He contrasts it to "traditional religions."
The Waldorf School Association was created, in part, in hopes of getting money from a cigarette company.
“We formed the Waldorf School Association as a local group, to an extent under the assumption that the stockholders of the Waldorf-Astoria Company would be impressed and would provide some money.” [p. 137]
Steiner addresses the head of the Waldorf-Astoria cigarette company about his trust in Anthroposophy.
“What we have here as a question of confidence is your trust in Anthroposophy, and what we have now arose from that.” [p. 167]
Waldorf schools take their name from the cigarette factory.
Teaching older students about reincarnation.
The “world of colors”; and fairy tales.
Another complaining parent; use irony to interest a child in eurythmy:
A special class for “weak-minded children”:
Strictness ; preparing the school to be evaluated:
An abnormal boy whose brain is too small.
“B.R. is not quite normal. He should receive particular help in the afternoon. That is difficult with some of your children. His brain is too small. You need only look at him. He is smaller than he should be. We should try to counteract that characteristic. It is not possible for him to completely pay attention. You should call upon him more often and discuss things with him in the corridor or on the street so that he has to think while he listens. His mother is just like him.” [p. 249]
A medical inspector says Waldorf students have bad teeth:
Preparing students so the school can pass a school inspection:
Whether there should be a special Sunday service for teachers only:
Esoteric studies; it is wrong to reveal too much to the public; and cliques may form:
A mother who is the personification of a lie:
How to slap children:
Teachers and students worry about the quality of Waldorf education.
Shakespeare’s characters are real and alive in the spirit realm.
Don’t justify or explain yourself to the students:
Teach little children Anthroposophy by putting it in a form they can grasp.
“The problem you have is that you have not always followed the directive to bring what you know anthroposophically into a form you can present to little children. You have lectured the children about anthroposophy when you told them about your subject. You did not transform anthroposophy into a child’s level.” [pp. 402-403]
Despite often denying it, Steiner wanted Waldorf schools to promote Anthroposophy among the students — including the youngest.
Creating progress reports, as requested by a mother, is “just nonsense”:
“Progress reports? Giving in to someone like Mrs. X. (a mother who had written a letter to the faculty) is just nonsense ... As far as I am concerned, the reports could be phrased so that what the children are like is apparent only from the comments about their deportment, but that would only make things worse.” [p. 408]
How to combat reports that Waldorf provides a poor education:
The nationality or race of a student determines his/her abilities:
“A teacher: 'B.B. is in my seventh grade class. Could you give me some advice?'
“Dr. Steiner: ’He is in a class too high for what he knows. He is lazy? I think it is just his nature, that he is Swedish, and you will have to accept that he cannot quickly comprehend things. They grasp things slowly, but if you return to such things often, it will be all right. They love to have things repeated.’” [p. 412]
Standard textbooks are generally no good; maybe Waldorf teachers can create their own.
Standard textbooks contain real knowledge about the real world — precisely what Steiner rejected.
The little boy R.R.; and E.T.:
“In the first grade, there is a boy in the first row in the corner, R.R. He needs some curative eurythmy exercises. He needs to consciously do the movements he now does for a longer period and at a much slower speed. Have him walk and pay attention to how fast he moves, and then have him do it half as fast. If he takes twenty paces in five seconds, then have him take twenty paces in ten seconds. He needs to consciously hold back. He needs to do some curative eurythmy, then these exercises, then curative eurythmy again.
“You also have that boy in the yellow jacket, E.T. That is a medical problem. He could certainly do the ‘A, E, I exercise.’ Also, he should eat some eggs that are not completely cooked. He needs to develop protein strength. In many cases, it is possible to know what we need to do to heal something. People cannot say something untrue about us if what we say needs to be done cannot be done. We need to take up a collection so the boy can have two eggs a day, at least four times in a week. He would need eight eggs. The Cologne News costs twenty-five marks, but it does not have the same nutritional value.” [p. 456 - also see p. 625]
More on Sunday services; the sacraments.
The human ear contains a metamorphosed intestine.
The study of religion, literature, and history:
“In teaching religion and history, what is important is how you present things. What is important is how things are treated in one case and then in another. In teaching religion, three stages need to be emphasized ... In teaching literature and history, you need to draw the children’s attention to how one stage arises from an earlier one and then continues on to a later stage. You could show how it was proper that common people in the ninth and tenth centuries followed the priests in complete dullness.” [pp. 480-481 - also see p. 46]
Steiner taught that humans are involved in a spiritual evolutionary process, moving through distinct stages. He also taught that religion has been necessary in human evolution — as when people blindly followed priests — but it will become unnecessary because of his own teachings, which he claimed were scientific. He called his doctrines "spiritual science."
Students should accept whatever the teachers say, without judgment or discussion; direct questions can be answered; religion teachers should have special authority.
“It is important that the youth of our Waldorf School talk less about questions of world perspective. The situation is that we need to create a mood, namely, that the teacher has something to say that the children should neither judge nor discuss. That is necessary, otherwise it will become trivial. An actual discussion lowers the content. Things should remain with simply asking questions. The children even in the tenth and eleventh grades should know that they can ask everything and receive an answer. For questions of religion and worldview, we need to maintain that longer. The religion teacher needs to retain a position of authority even after puberty.” [p. 494 - also see p. 65 and p. 118]
Anthroposophy suffuses the curriculum — it is “in the school.”
Painful committee deliberations:
Sugar, parents, and art:
Don’t overestimate the value of intellect; use material means on children, since everything material is imbued with spirit; the gods (plural):
Slapping the students doesn’t really improve discipline.
“There may be teachers in the Waldorf School who slap the children, and so forth. That is something I would like to take care of in private discussions. I have heard it said that the Waldorf teachers hit the children, and we have discussed that often. The fact is, you cannot improve discipline by hitting the children, that only worsens things. That is something you must take into account. Perhaps no one wants to say anything about this, but my question is whether that is simply a story that has been spread like so many other lies, or have children, in fact, been slapped in the Waldorf School? If that has occurred, it could ruin a great deal.” [p. 547 - also see p. 10 and p. 547]
Steiner’s statement, here, contradicts other statements where he acknowledged reports about slapping and even told the teachers how to do it best. And note that Steiner’s chief concern (as was so often the case) is for the school’s reputation.
Teaching the students French won’t damage the German empire. (I'm sure this is a load off all our minds.)
On the other hand, the French are committing the “brutality” of bringing blacks to Europe; the French are decadent and their language corrupts the soul:
Childhood games, including military and warlike games, played artistically:
Hitting people with a sledgehammer, but not negatively:
Islands and continents are not attached to the Earth: They float in the sea:
But shh! Don’t tell such things to students — when the kids go on to college, they will spill the beans:
The Apocrypha — heretical teachings that contradict the Bible — are “more correct than the Gospels”; but the kids aren't ready for the Apocrypha yet.
The Waldorf teachers are confused by the floating islands, so Steiner repeats the truth:
A teacher asks about curative eurythmy. Steiner’s lucid answer:
How to cure tuberculosis in the intestines and pancreas; large heads and small:
“The school doctor: ‘It is difficult to differentiate between large- and small-headed children.’ [?!]
“Dr. Steiner: ‘You will need to go more thoroughly into the reality of it. So many things are hidden. It sometimes happens that these things appear later with one child or another.’” [p. 633]
Some people are “not human”; some are “filled with a sort of natural demon”; some Waldorf students are not really human — but “We cannot, however, create a school for demons”:
“That little girl L.K. in the first grade must have something really very wrong inside. There is not much we can do. Such cases are increasing in which children are born with a human form, but are not really human beings in relation to their highest I [the spiritual ego, a human’s spiritual self]; instead, they are filled with beings that do not belong to the human class. Quite a number of people have been born since the nineties [i.e., the 1890s] without an I, that is, they are not reincarnated, but are human forms filled with a sort of natural demon. There are quite a large number of older people going around who are actually not human beings, but are only natural; they are human beings only in regard to their form. We cannot, however, create a school for demons.” [p. 649]
The dawning intellect in teenagers leads to rowdy behavior.
Waldorf teachers shouldn’t make their classes too Anthroposophical, lest visitors catch on.
How to teach the students about the zodiac.
“In discussing the zodiac, you should begin with the mammals, represented by Leo; then birds, Virgo; reptiles, Libra; amphibians, Scorpio; fish, Sagittarius; articulates, Capricorn; worms, Aquarius. Then continue on the other side, where you have the protists, Cancer; corals, Gemini; echinoderms, Taurus; ascidians, Aries; mollusks, Pisces. You should realize that the zodiac arose at a time when the names and classifications were very different. In the Hebrew language, there is no word for fish, so it is quite reasonable that you would not find fish mentioned in the story of creation. They were seen as birds that lived in water. Thus, the zodiac is divided in this way, into seven and five parts for day and night.”[pp. 659-660]
Steiner included much astrological lore in his doctrines, as well as using horoscopes.
By the way, the Hebrew word for fish (yes, there is such a word in Hebrew) is “dag.” Steiner always felt free to make weird, untrue assertions.
“In the Hebrew story of creation, there is no actual word for fish. It is circumscribed in Genesis 1:20. 'Let the waters bring forth abundantly the moving creature that hath life,' whereas, immediately following, the word fowl is used. Also, Leviticus 11:9, 'These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat.' In general, the word dag appears for 'fish,' whereas thanninîm, translated as 'whales,' are mythological sea creatures.” [p. 660]
Some animals correspond to the human head, some to the middle part of the human being (and the head), and some to the human limbs (and the head):
Waldorf teachers need not abide by the wishes of students' parents — especially concerning kids with odd brains:
“A teacher asks about B.B. in the eighth grade.
More on the humours and temperaments, and their limitations:
Students in the 12th grade are ill-prepared for graduation; steps the faculty might take:
The Waldorf School should be closely tied to the Anthroposophical Society, but not openly, formally; the ploys that have misled people about the real nature of the Waldorf School should not be tossed away; Anthroposophy is a religion.
"Formally, the Waldorf School is not an anthroposophical institution; rather, it is an independent creation based upon the foundations of anthroposophical pedagogy. In the way it meets the public, as well as the way it meets legal institutions, it is not an anthroposophical institution, but a school based upon anthroposophical pedagogy." [p. 698]
"[I]f the school suddenly became an [openly] anthroposophical school, that would upset both the official authorities and the public." [p. 703]
"[W]e have to remember that an institution like the Independent Waldorf School with its anthroposophical character, has goals that, of course, coincide with anthroposophical desires. At the moment, though, if that connection were made official, people would break the Waldorf School's neck." [p. 705]
"When the school was founded, we placed great value upon creating an institution independent of the Anthroposophical Society. Logically, that corresponds quite well with having the various religious communities and the Anthroposophical Society provide religious instruction, so that the Society provides religious instruction just as other religious groups do." [p. 706]
Notice that the Anthroposophical Society is one of a number of “religious groups.” Anthroposophy is a religion, and despite the formal separation between the “Independent” Waldorf School and the Anthroposophical Society, Anthroposophy is found throughout the school. I discuss these passages in detail in my essay “Secrets”. [Re. religion - also see p. 42, p. 45, p. 55, pp. 75-76, pp. 84-86., pp. 303-304, and p. 465]
Lenin, Woodrow Wilson, and their lord, the demon Ahriman:
The Waldorf School will not prepare students for their final exams; but should we tell the students and parents this?
Waldorf students who took the final exams did badly:
Special problems with the children of Anthroposophists:
Children of Anthroposophists may have very good reasons to rebel against their parents and against the Waldorf schools to which they have been consigned.
Now that we are at the end of the book, let’s have our own little exam. Decide what you think about the following:
— Roger Rawlings
To read an insider's account of life at a Waldorf school
written by a former Waldorf teacher,
go to "My Life Among the Anthroposophists".
and so on.
For discussions Steiner had with Waldorf teachers,
For "practical" advice Steiner gave to Waldorf teachers,
For one of Steiner's attempts to make Waldorf education seem sensible,
see "Soul School".
For reports by parents who sent their kids to Waldorf schools
This is not informative to ordinary ways of thinking, but it reflects Waldorf thinking. According to Rudolf Steiner, the pentagram represents the human etheric body. (Steiner also said that the pentagram symbolizes the total human being; inverted, it symbolizes black magic.) The head and "love of deed" are at the top point, associated with the astrological sign for the Earth. The green and yellow points, representing the hands, are described as "creating the senses (lower self)", associated with Saturn (green), and "liberating the soul, dissolving", associated with Mercury (yellow). The violet and blue points, the feet, are described as "creating form (rigidifying)", associated with the Moon (violet), and "liberating the 'I' (higher self)", associated with Jupiter (blue). [Rudolf Steiner, ESOTERIC LESSONS 1904-1909 (Steiner Books, 2007), p. 229, with additional information from p. 137. R.R. sketch, 2009, based on b&w image on p. 229.] To consider the astral body as symbolized by a six-pointed star, see "Foundations".
Waldorf the schools can seem attractive,
and indeed many Waldorf teachers
are attractive people with the best of intentions.
Waldorf students are certainly encouraged
to see the world in pleasing forms and colors.
[Artwork by Waldorf students.]
Attractiveness and good intentions. What can be wrong with that? Perhaps nothing. Or perhaps a lot, if these things overlie occultism. I don't know what the Waldorf students who created these images were told, but here is what Steiner said about butterflies: "The butterfly, since it is a being of light, sends spiritualized earthly matter out into the cosmos throughout its life ... I call this spiritualized earthly matter the butterfly corona ... The earth as it were tempts the human being to reincarnate by sending the rays of the butterfly corona and the rays of the bird corona out into universal space." — Rudolf Steiner, BLACKBOARD DRAWINGS 1919-1924 (Rudolf Steiner Press, 2003), p. 117. As the reference to birds suggests, Steiner saw occult meaning all phenomena. His statements about such things should not be mistaken for mere metaphors or flowery language. Steiner meant his statements literally. And this is the worldview promoted as Truth by Anthroposophical institutions, including Waldorf schools.
Some Waldorf artwork reflects another, more ominous side of Steiner's teachings.
[Drawing by a Waldorf student.]
Most children enjoy fairy tales.
Perhaps no other schools place greater
emphasis on such stories than Waldorf schools do.
Such stories, as told in Waldorf schools, sensitize students to the possible
existence of supernatural beings — good ones and bad.
Steiner insisted that creatures such as goblins really exist,
and they cause considerable human turmoil.
But far worse beings also inhabit the Anthroposophical universe.
See, e.g., "Evil Ones".
For more on the Waldorf use of fairy tales,
see "Fairy Tales".
For more about goblins (also called gnomes),
Waldorf-style wet-on-wet watercolor painting.
All student art courtesy of People for Legal and Nonsectarian Schools.
Parents and Teachers
(Parents vs. Teachers?)
Waldorf schools attach great importance to the concept of freedom, but mainly they do this in a highly restrictive sense. They believe that teachers should be free to teach as they see fit, without any outside interference, including interference by the state, boards of directors, or students' parents. Former Waldorf student and teacher Dieter Brüll discusses this touchy issue in his book THE WALDORF SCHOOL AND THE THREEFOLD STRUCTURE (Association of Waldorf Schools of North America, 1997). Here are some excerpts:
"The relationship between parents and the school is a recurring cause of friction ... [P]arents...often wish to follow the way teachers deal with their children. They may be quickly perceived [by the teachers] as uncomfortable nuisances and treated accordingly. On the other side of the coin, teachers often display demands (urgent requests) toward the home, which potentially infuriate parents." [p. 63]
"In dealing with this, we cannot use the procedures of conventional school systems as our approach to this problem. This would only result in a patchwork of misunderstandings, fixed ideas, dogmas, and resentments." [pp. 63-64]
"Spiritual freedom is clearly the most developed area of a Waldorf school. If all is well in this area, every teacher is free to proceed with her or his task of education in his/her own way. This means that neither parents nor colleagues, nor least of all a board of trustees, have a right to give directions." [p. 64]
"It can hardly be avoided that there are teachers who find that their educational work is being spoiled at home, and parents who feel that their child is either wrongly treated or misunderstood at school." [p. 64]
"[J]ust as an artist does not create from higher rules and prescriptions, but from very personal insights, the teacher, too, must act with undisturbed autonomy." [p. 66]
"[No rules apply], not even Rudolf Steiner's, except perhaps the golden rule attributed to him, namely: it is not too bad to make mistakes if one makes them out of conviction." [p. 64]
"The parents are on a collision course with this autonomy of the Waldorf teacher." [p. 67]
"[T]he democratic model...is quite unsuitable for the spiritual life." [p. 67] Note that at Waldorf schools, education is considered part of the spiritual sphere. The three spheres of the "threefold structure" are the spiritual/educational sphere, the economic sphere, and the rights sphere.
"The teacher may very well be autonomous, but this gives him or her no right to put him or herself above the school structure." [p. 68] In other words, the teacher works freely within the Anthroposophical character of the school.
"If one enrolls one's child in the school, a...contract is [agreed to]. This contract covers more than the amount of tuition! It is, in the first place, a declaration of will. The school promises to engage itself for the child in the field of education. The parents promise to engage themselves to facilitate the task of the school ... The child and parents become members of an organization by this contract and have to adapt themselves to the organization ... [S]chool regulations include in the first place the demands the school makes on the behavior of the pupil outside the school: smoking, television, drugs, to name a few ... Neither party is allowed to change [the contract] unilaterally, although the schools often depart from this." [pp. 69-70]
[For more on threefolding,
Adaptation of a mystical Anthroposophical seal,
reflecting Steiner's interpretation of the Book of Revelation.
"Men will extend their beings, as it were, in the course of times to come, identifying themselves more and more with the world; thus it will become possible to represent them in the form of the cosmos instead of the human form. This you can see in the fourth seal with its rock, sea and columns. What passes as clouds through the world today will offer its matter so that the body of a man may be formed from it, and the forces that today are with the Sun spirits will in future provide men with what will develop their spiritual forces in a much higher way. It is this sun force to which men are striving. Contrary to the plant that sends its head-like roots towards the earth's center, a man turns his head to the sun. He will ultimately unite his head with the sun and receive higher forces. This is to be seen in the fourth seal in the sun's face that rests on the body of clouds, on the rock and columns. In that future time, the human being will have become self-creative."
— Rudolf Steiner, OCCULT SIGNS AND SYMBOLS (Anthroposophic Press, 1972), pp. 54-55.
[R.R. sketch, 2010, based on the image in Steiner's MYSTIC SEALS AND COLUMNS (Health Research, 1969).
A more attractive version of this seal — surpassing my abilities as a copyist —
is presented on p. 204
of John Fletcher's ART INSPIRED BY RUDOLF STEINER
(Mercury Arts Publications, 1987.]
Humours have often been associated with the zodiac.
Belief in humours, like belief in astrological powers,
is maintained by many Waldorf teachers.
“Here (left) we have the physical body and the ether body [blue]. It fills the whole of the physical body. And here (right) we have the astral body, which is outside the human being at night [green]. At the top it is very small and hugely bulging down below. Then we have the I [yellow]. This is how we are at night. We are two people in the night." — Rudolf Steiner, BLACKBOARD DRAWINGS 1919-1924 (Rudolf Steiner Press, 2003), p. 102. [R.R. sketch, 2009, based on image in the book; I have altered the colors, indicated within brackets. The arrows indicate the return of the astral body and I in the morning.]
Debra Snell has had an inside view of a Waldorf school in action. Here is her report, which I have printed here by her kind permission.
I was new to our Waldorf school when I was asked to be on the board. I'd had plenty of community board experience but not with Waldorf. My first board meeting included a faculty grilling re: sexual preference, directed at a young gay teacher. She was afraid to say she was gay. I was blown away. I kept saying, "This is a violation of her civil rights. We cannot ask these questions." The young teacher kept saying that her partner was just helping her with her kids. I have never figured out why this was important. I still don't know what Steiner thought of gay people but this was the day I learned regular rules do not apply in Waldorf schools. Anthroposophy is more important than individual rights, laws, or common truths.
At the time, I thought the teachers just needed to get out in the world more. Volunteer to be a Big Brother or Sister, etc. The healthy teachers were eventually run out and the ill ones took over hiring. I don't believe ill people have the ability to hire people healthier than they are so the school began to implode. There was deceit everywhere. In the books. The financial statements were literally made up and had nothing to do with the true financial picture of the school. The Administrator was sleeping with the bookkeeper. Unpaid payroll taxes, marked as paid, were seized from our bank account without warning. The board was told we were operating at a low tuition assistance but it turned out to be almost 72%. Contrary to the baloney the board was being fed, the school wasn't making enough money to pay rent, salary, and the electricity bill. One classroom was red-flagged for sewage backing up in the tub, yet the board was unaware this had been an ongoing problem for months.
The school was like a train headed straight for the cliff and the faculty appeared to be worried only about how the table in the dining car was set. I forced my way into the files (I had to threaten a restraining order) and went through every single contract and bank statement. I called a meeting of parents and exposed our real financial situation, along with the apparent cover-up. The entire time, I remained calm and professional while I was being screamed at and subverted by the faculty. The day of that meeting, I earned the trust of the parents. Truth is a powerful tool.
During this crazy time, I used to watch the Waldorf teachers at parent gatherings (festivals).  The teachers would stand on the stage with their arms around each other, singing songs in rounds, while parents beamed. "How lucky we are to have this school," was the mantra. Personally I was amazed by the teachers' performance as they presented a "real" sense of unity between them. Amazed because behind closed doors, they were all backstabbers. Seemingly insecure people competing for the top position on the Anthroposophical dog pile. It was never pretty. There was a lot of acting out, both blatant and passive (aggressive). I thought it was just this school, these teachers at the time. Now I think it comes out of some very deep flaws that Anthroposophy is incapable of dealing with. At least so far.
Board meetings were always exhausting because you could cut the tension between the teachers with a knife. Words were always so carefully chosen but what was being left unsaid screamed way louder than what was actually being said. Two of the teachers had eating disorders, but that seemed like the least of their problems. Affairs seemed commonplace. There was an affair between two married teachers, and another (married) faculty member could not keep his hands off the pretty single moms. One teacher that was hired landed here to avoid the scandal he had created at his old Waldorf school. Seems he had a recent affair with a married woman and the husband was making a scene.
I think it's easier to walk away from Waldorf when Anthroposophy doesn't speak to your spirit, but it still isn't easy. I took 63 families with me to a new school, so we had a pre-made community that Waldorf had built on a false basis. My aim was to make a school like we were told Waldorf was but was not. Sixty-three families were ready to move, so I went back to work.
The new school was a perfect fit for all of us. Health was abundant and the school thrived. Real education. Real credentialed teachers. Real art. Real dance. Real health. It is a school centered around children, not a religion.
Flexibility, honesty, innovation, best practice teaching methods, and direct communication should never be thrown under the bus in a school setting. The new school would be different. There is way more to art than Steiner's prescription for color meditation exercises. No more copying things off the chalk board and every child's work came from within. Oh! Phonics is a very good thing along with early reading.
We (the families) wanted to raise smart kids who were educated — pre-awakened, well-balanced kids who could excel in school and life. Waldorf teachers made promises they had no intention of keeping. I am very proud of the school we built but I must give Waldorf credit where it's due. It gave us some great ideas. We took Waldorf's window dressings and made a school.
— Debra Snell
[For additional commentary by Debra Snell, see http://groups.yahoo.com/group/waldorf-critics/message/11165 - RR]
The school year at Waldorf schools is interspersed with various festivals and other special events.
One of these if the "Greek Olympics".
Here is an item from the Waldorf Watch "news" page:
[Waldorf School of Lexington.]
“Waldorf School Hosts 2011 Olympics” [5-17-2011 http://lexington.patch.com/articles/waldorf-school-hosts-2011-olympics]
This headline is perhaps a bit misleading. No, the world’s greatest athletes did not descend on a Waldorf school. Rather, of course, the event described was a small regional affair, kids competing in contests derived from the ancient Greek Olympics: discus, javelin, and so forth.
Waldorf schools often stage such Olympic games. At some Waldorf schools, the games are held annually: Kids from two or more Waldorf schools come to compete with each other. Typically, the participants are fifth graders, and sometimes things are arranged so that children only compete against other kids who share the same “temperament.”
Why fifth grade? Because, according to Waldorf belief, growing children recapitulate the cultural/racial/historical evolution of humanity, and children in the fifth grade are about at the level of the ancient Greeks.
What are “temperaments”? They are discriminatory and false psychological/physical categories — four classifications of human types. The temperaments are 1) sanguine, 2) phlegmatic, 3) choleric, and 4) melancholic. They are produced by “humours” — fluids in the body: 1) blood, 2) phlegm, 3) yellow bile, and 4) black bile. People who are predominantly influenced by blood are said to have the sanguine temperament (they are upbeat and well-proportioned, but a bit vague and superficial). People swayed mainly by phlegm are phlegmatic (tense, withdrawn, kind of artsy, and often overweight). Yellow bile causes people to be choleric (short-tempered, attentive, bony, stout). Black bile produces the melancholic temperament (slow, low-spirited, questioning, often tall and slender).
The “temperaments” are nonsense. This system of categorizing people became obsolete long, long ago — except that it hangs on in Waldorf schools. [See “Humouresque” and “Temperaments”.] The fifth-grade Olympics at Waldorf schools may have some beneficial qualities, but there is no basis for the occult theory of recapitulation, and some critics find worrisome elements in Waldorf Olympics, particularly when students are divided by “temperament.” These critics are troubled by the use of a false system to pigeonhole people, based in part on physical appearance. They fear that children are being taught to judge one another wrongly, and that some children may be psychologically damaged as a result. [See the Addendum to “Faculty Meetings”.]
Another reason Waldorf schools stage events
such as the Greek Olympics
is that they permit enactment of the polytheism embedded in Anthroposophy.
The following is excerpted from a description
published by a Waldorf school.
"The fifth grade Waldorf curriculum includes the study of early civilizations. Ancient Greece, with its appreciation of balance and harmony, its movement toward modern thought, and its worship of fallible Gods, is a beautiful compliment for the fifth grade youth moving into adolescence.
"...On May 7, 2010, Live Oak Waldorf School celebrated its 25th Pentathlon, welcoming nine other schools to its very own Mount Olympus.
"...The morning began with a grand and reverent opening ceremony, which included one student from each of the ten schools reading an Ode to the Gods.
"'O Zeus, make my feet like your lightening bolt; as you cast it into space all you can hear is a whisper of silence before the fireworks of victory.
"'O Athena, help me put my best foot forward in words and actions, like you in all your glory.
"'O Poseidon, help me be strong in wrestling like a gigantic wave crashing on a huge rock.
"'O Persephone, may I be kind and welcoming to others in my city-state.'
"The residing [sic] Gods and Goddesses — Zeus, Athena, Poseidon, Artemis and Apollo — blessed the Pentathletes with words of gratitude and encouragement.
“'O mortals of earth and athletes of Greece ! I am Zeus. You honor us greatly with your words! Welcome to Olympia, where your courage will shine, and your skill will be on display for all to see. It has pleased me greatly to watch from Olympus as you have trained for this day. May you bring honor to yourselves, to your families, and to your schools as you compete today. I grant you the power of my thunder and lightning and wish you well.'
"After singing the Olympic Hymn, the Pentathletes followed the Gods and Goddesses onto the games field." ["Live Oak Waldorf School hosted its 25th Pentathlon"]
Bear in mind that Steiner taught that
gods such as Zeus and Athena really exist. 
In having their students address such gods,
Waldorf teachers are having them address
gods whom they think really exist.
For more on Waldorf school festivals,
see "Magical Arts".
Steiner placed great importance on bodily shapes.
Here's one almost entertaining example:
"Once I knew a man who had quite an unusual forehead. A Greek forehead is different. In Greek statues we find foreheads that slope backwards. This man actually had a pronounced bulge, and his forebrain was actually pushed out. I am convinced that this man, whose brain was pushed forward so much, possessed a particularly well-formed abdomen and never suffered from diarrhea or constipation ... [H]is powerful, protruding forehead never permitted disorders of the abdomen. You can see from this that a man's forehead is related in a remarkable way to his abdomen." — Rudolf Steiner, FROM COMETS TO COCAINE (Rudolf Steiner Press, 2000), pp. 150-151. [R.R. sketch, 2009, based on the one on p. 150.]
The following description will not apply to absolutely every Waldorf school, but it will be accurate for many:
There may be sub-rings within the college, rippling outward from the central leadership with its real or claimed extensive knowledge of Anthroposophy to other devoted followers of Steiner who are farther removed from the absolute center of wisdom and control.
— Roger Rawlings
Sets of concentric rings reminiscent of mandalas occur throughout Steiner’s teachings. On the upper left, for instance, is a set of rings that Steiner used to illustrate seven “world-outlook-moods”: reading from the outer ring inward, they are gnosis, logicism, voluntarism, empiricism, mysticism, transcendentalism, and occultism (the inner ring except for the very center, which in this image is empty). Steiner associated each of the “world-outlook-moods” with one of the seven “sacred planets.” Around the perimeter of the image he also wrote the names of twelve “shades of world-outlooks,” which he linked to the twelve signs of the zodiac. [Rudolf Steiner, HUMAN AND COSMIC THOUGHT (Rudolf Steiner Press, 1991), p. 50.] 
The set of rings at the lower right represents seven planes of existence (this comes from Steiner's Theosophy phase): reading from the outer ring inward, the planes are maha-para-nirvana, para-nirvana, nirvana, buddhi, mental, astral, and physical (the center of this image). Each plane of existence is associated with a “condition of matter”: earth, water, air, warmth ether, light ether, chemical ether, and life ether. [Rudolf Steiner, FOUNDATIONS OF ESOTERICISM (Rudolf Steiner Press, 1982), lecture 5, GA 93a.] Mastering the details of all this is generally unnecessary, unless you decide to become a deep student of Steiner. Most people will probably feel that they have learned enough simply by glimpsing the recurrent patterns of Steiner’s occultism. Steiner wanted everything to fall into neat hierarchical patterns, preferably radiating from a central core outward to phenomena aligned in concentric circles or spheres. He wanted groupings of three (the occult number symbolizing divinity) or four (the occult number for creation), or seven (3+4, the occult number of perfection), or twelve (3x4, an even dozen, the number of signs of the zodiac). He hammered all phenomena into these patterns, whether or not this makes any sense. (Are there really, for instance, an even dozen philosophical approaches — “world-outlook-moods”? Of course not. There are far more. You can add one yourself, right now. Go through Steiner's list, note what he has missed, and then whip up a new ideology to plug the gap. Steiner's own approach was often no more profound than this. [R.R. sketches, 2010, based on those in the books named. I have chosen arbitrary colors.])
To visit other pages in this section of Waldorf Watch, use the underlined links, below.
◊◊◊ 5. THE WALDORF APPROACH ◊◊◊
Some illustrations on each page here at Waldorf Watch
are closely connected to the essay on that page;
others are not — they provide general context.
 Amazingly, Steiner was serious about this. “Go into our needlework classes and handicraft classes at the Waldorf School, and you will find the boys knit and crochet as well as the girls, and that they share these lessons together. Even the older boys are enthusiastic knitters. This is not the result of any fad or whim, but happens deliberately in order to make the fingers skillful and supple, in order to permeate the fingers with the soul. And to drive the soul into the fingers means to promote all the forces that go to build up sound teeth. It is no matter of indifference whether we let an indolent child sit about all day long, or make it move and run about; or whether we let a child be awkward and helpless with its hands, or train it to manual skill. Sins of omission in these matters bear fruit later in the early destruction of the teeth; of course sometimes in more pronounced forms, and sometimes in less, for there is great individual diversity, but they are bound to manifest themselves. In fact, the earlier we begin to train and discipline the child, on the lines indicated, the more we shall tend to slow down and counteract the process of dental decay. Any interference with dental processes is so difficult that we should carefully consider such measures even if they seem to be far-fetched.” — Rudolf Steiner, SPIRITUAL SCIENCE AND MEDICINE (Rudolf Steiner Press, 1948), lecture 17, GA 312. Far-fetched is right.
 After writing this essay, I returned to the quotation on p. 115 in order to answer a series of questions posed on the waldorf-critics discussion site (the question is at http://groups.yahoo.com/group/waldorf-critics/message/11008 and my answer is at http://groups.yahoo.com/group/waldorf-critics/message/11010 .) I will repeat my answer here, although it goes over some of the ground we have already covered.
—- In email@example.com, maura kwaten <maurakwaten@...> wrote:
> [W]hy isn't the [Waldorf] curriculum flexible?
Anthroposophists tend to view Steiner as a sort of Moses. Moses came down from the mountain with the Ten Commandments chiseled in stone. Anthroposophists think Steiner passed along similarly eternal, unquestionable spiritual guidance. (Steiner left open the possibility that future clairvoyants would see even more deeply into spiritual matters than he did, so Anthroposophists have a little leeway, they can attempt to make their own spiritual "discoveries." But only in this sense do they consider Steiner's teachings at all questionable.)
> Is the driving force to push Anthroposophy rather than educate well?
Bingo. The point of Waldorf schooling is spiritual training, not education per se. Anthroposophy is meant to be the salvation of humanity. Waldorf schools are supposed to share this goal and work out of it — i.e., out of a grounding in Anthroposophy:
“The task of Anthroposophy is not simply to replace a false view of the world with a correct one. That is a purely theoretical requirement. The nature of Anthroposophy is to strive not only toward another idea, but toward other deeds, namely, to tear the spirit and soul from the physical body [i.e., free humanity from mere material existence — ultimately, to make humans entirely spiritual beings]. The task is to raise the spirit-soul into the realm of the spiritual, so that the human being is no longer a thinking and feeling automaton [materialists, such as people who disagree with Steiner, are mere flesh-and-bone robots, automatons] ... [H]uman beings are in danger of losing their spirit-soul. What exists today in the physical [realm] as an impression of the spirit-soul, exists because so many people think that way, because the spirit-soul is asleep [i.e., the impression of the spirit-soul in the wide world today is warped, because it comes from people who think like automatons — people who are spiritually comatose]. The human being is thus in danger of drifting into the Ahrimanic world [the realm ruled by a demonic enemy of human evolution], in which case the spirit-soul will evaporate into the cosmos. We live in a time when people face the danger of losing their souls to materialistic impulses. This is a very serious matter. We now stand confronted with that fact. That fact is actually the secret that will become increasingly apparent, and out of which we [Waldorf teachers] can act fruitfully. Such things as the pedagogy of the Waldorf School can arise from a recognition that humanity must turn toward spiritual activity, and not simply from a change in theory. We should work out of that spirit.” — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER, p. 115.
In sum, Waldorf teachers try to turn the students away from the real world and toward "spiritual activity," which for them means Anthroposophy. Steiner's followers "do" Anthroposophy, and the spiritual activities they "do" are the ones Steiner prescribed. And this is what they want the children to learn to do.
> Is the curriculum that Steiner invented completely linked to Anthroposophy so that by not teaching about ancient India and Egypt in a certain way at a certain time would mean not reaching the child's soul in a specific way ?
Yes. Steiner said that children repeat (or "recapitulate") in their own lives the evolution humanity as a whole has gone through. Thus, certain things are taught in each grade because the children at that age are at a certain stage of human evolutionary development. Changing the curriculum of any grade would be wrong because it would mean teaching kids stuff at the wrong age. So the Steiner curriculum is set in stone because human evolution has occurred as Steiner (and, essentially, only Steiner) has described it.
Here's a thumbnail description (from a guy who happened to be one of my teachers, long ago): “There’s a proper time and method for particular subjects to be taught. The child recapitulates the cultural epochs of humankind ... Above all, human beings are spiritual as well as physical beings.” — Peter Curran, quoted in WHAT IS WALDORF EDUCATION?, a collection of essays by Steiner (Anthroposophic Press, 2003), pp. 21-22. Cultural epochs are the phases of our recent evolution. (This quote seems to have disappeared from the Tamarack site after I began publicizing and analyzing it.)
As you can see, the Waldorf approach to *everything* is rooted in Anthroposophy, and the goals of the teachers are Anthroposophical goals (although the schools need to disguise this fact to save themselves from attack): “[W]e have to remember that an institution like the Independent Waldorf School with its anthroposophical character, has goals that, of course, coincide with anthroposophical desires. At the moment, though, if that connection were made official, people would break the Waldorf School’s neck.” — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER, p. 705.
 Many festivals are celebrated at Waldorf schools. They are attractive events, with students often wearing costumes associated with various historical periods. But there is more to Waldorf festivals than meets the eye. The festivals often have religious/Anthroposophic meaning — see Rudolf Steiner, THE FESTIVALS AND THEIR MEANING (Rudolf Steiner Press, 1998). Generally, these events reflect heretical semi-Christian beliefs, often pagan at root and pointing toward Steiner's conception of future human evolution. Steiner's animistic doctrine — that the Earth and indeed the entire cosmos are living, breathing entities — is also often present. “In the celebration of festivals man and nature can come together in a higher nature, a higher humanity. Individuals can come together, united in a common striving for the truly, the universally human. Through living with the festivals and seasons we can learn to sense the pulse and breath of the cosmos.” — Philip Wharton, "Festivals, Seeds of Renewal," in WALDORF EDUCATION: A Family Guide (Michaelmas Press, 1995), edited by Pamela Johnson Fenner and Karen L. Rivers, p. 144. Some of these ideas may seem superficially attractive, but they run contrary to orthodox religious teachings, and they have no basis in science. They are Anthroposophical doctrines; the festivals are Anthroposophical celebrations.
At some Waldorf schools, festivals are also used as a sort of window dressing — they impress many parents, some of whom may be enlisted to help planning and staging the events; and they may also serve as recruitment tools, attracting new families to the schools. Debra Snell adds this note to her Afterword, above: "Festivals/celebrations are huge events. Parents work very hard, under close supervision of the faculty, of course. No detail is too small and it took many hands to pull off events where cameras or video taping was forbidden. Parents were encouraged to bring other potential families to these events. Even the public-funded Waldorf schools here celebrate festivals with parents and other family members. Michaelmas, Advent Spiral, May Faire, St Martin, etc."
 In Anthroposophical theology, angels are gods. Specifically, they are members of the lowest rank of gods, just one step higher than humans. Steiner taught that "Zeus" is one name humans have used for a particular angel or low-ranking god. "[M]an only perceived Angels through his ancient dim clairvoyance; these were Angels also in the Christian sense, and are those who were referred to by the Greeks as Zeus, and by the Germanic people as Wotan...." — Rudolf Steiner, UNIVERSE, EARTH AND MAN (H. Collison, 1931), lecture 10, GA 105.
 I am talking about the de facto, actual operating arrangement within the schools, not any organizational charts that may be drawn up. Such charts are likely to show more or less imaginary structures that have little bearing on the way schools really operate. On paper, a board of trustees may seem to hold the ultimate power within a given school, with the administration, faculty, and support staff neatly slotted in boxes below the board. At most Waldorf schools, however, this sort of structure rarely has practical effect.
There is another complication. When a Waldorf school attempts to follow Steiner's overarching guidelines for the organization of society — a vision he called threefolding — the organizational structure of the school can become extremely complex. See "Threefolding".
 At least one Waldorf school has set up a "college of students" for especially "worthy" students, with deeply troubling results: "While not accredited to teach years 11 and 12, the school regularly invites its more promising students — the 'culturally worthy' — to stay on as 'colleagues' ... Called the College of Students, the practice has led to an unusual level of fraternisation between students and teachers. In 2006 a female teacher was dismissed, allegedly for inappropriate contact with two male year 12 students. That same year, a male teacher resigned, reportedly after a physical altercation with a student." — Tim Elliott, "No Class Act", BRISBANE TIMES.COM.AU, July 11, 2009. http://www.brisbanetimes.com.au/national/no-class-act-20090710-dg2v.html?page=-1.
 If you want to dig into Steiner's twelve- and seven-part divisions of philosophical positions, see "Philosophy". For his occult interpretation of numbers, see "Magic Numbers".
 The maha-para-nirvana plane is the realm where solid objects "live." "It is there that the solid stone has its life." — Rudolf Steiner, THE FOUNDATIONS OF ESOTERICISM (Rudolf Steiner Press, 1982), lecture 5, GA 93a. The para-nirvana plane is the realm of fluid beings. The nirvana plane is where airy or gaseous beings live. The Buddhi plane is where "warmth has its life". — Ibid. The mental plane is the realm of light beings. "When in dream consciousness one experiences the light, one experiences wisdom within it ... In the burning thorn bush, that is to say, in the light, Jehovah appeared to Moses in order to reveal wisdom." — Ibid. The astral plane is the realm of "ether" beings. "On this plane the chemical ether has its life. A somnambulist perceives on the astral plane the qualities of the chemicals, the chemical characteristics, because here the chemical ether actually has its life." — Ibid. The physical plane — well, you know. Or maybe you don't. (I didn't.) "On this plane the chemical ether has its life. A somnambulist perceives on the astral plane the qualities of the chemicals, the chemical characteristics, because here the chemical ether actually has its life." — Ibid.
Going back to the maha-para-nirvana plane, where stones live: This explains why many Waldorf schools require students to recite a prayer that speaks of a place where stones relax. Earlier, I quote a prayer that begins
“I look into the world;
In which the Sun shines,
In which the stars sparkle,
In which the stones lie..."
At many Waldorf schools, the fourth line is
“In which the stones repose..."
This is the wording that was used at my Waldorf school. Stones are alive. They don't move around much, but they repose nicely...
This is a good précis of the problem Steinerism. It is (sort of) pretty to think that stones are alive. There's just one problem. They aren't. They are stone-cold dead. (And, contrary to verbal tricks Steiner use, being "dead" doesn't mean that something was once alive. Dead stones are dead, meaning inanimate. Some portion may have one been animate, but the stones themselves never were.)
Steiner sometimes used different terms for the same subjects. A note at the end of THE FOUNDATIONS OF ESOTERICISM identifies the physical plane as the physical world, the world of understanding; the astral plane is the soul world, the imaginative world, the elementary world; the mental plane (also called Devachan) is spirit land, the spiritual world, the world of harmony of the spheres, the world of inspiration (lower devachan or rupa-devachan is the lower spirit world, the heavenly world; upper devachan or arupa-devachan is the higher spirit world, the world of true inspiration); the Buddhi plane (or Shushupti) is the world of "fore seeing" [sic]; the nirvana, para-nirvana, and maha-para-nirvana planes are as described above, but after splitting from Theosophy Steiner generally folded them into a single plane called the nirvana plane.
"Then comes time for the new birth [i.e., reincarnation]. Before the incarnation, the human being presents itself as if possessing a Janus-head ... The spiritual soul of man looks down onto the earth. It brings parents together and their unification will create the physical conditions for the new earth-life. But it also looks back to the experiences of its earlier lives on earth and to their accomplishments, which now become the seed of destiny [karma] for the coming life. Thus, each human being carries with it into birth the earth-plan with its very individual pre-fabricated conditions of destiny."
— Georg Hartmann, THE GOETHEANUM GLASS-WINDOWS (Philosophisch-Anthroposophischer Verlag, 1972), p. 55.
[R.R. sketch, 2009.]