 Waldorf for the 21st Century Anthroposophists in general — and Waldorf faculty in particular — tend to be secretive. But increasingly today they recognize the need to explain themselves, if only partially. Steiner’s texts are far more readily available today than they once were, and there is a growing body of literature describing — and advocating — Waldorf education. Examining this literature can be highly revealing. Occasionally, you will find straightforward statements of Anthroposophical beliefs. More often, you will come upon occultist terms that are used without a frank presentation of the underlying creed. And sometimes you will find apparently innocuous statements that have been carefully calibrated to conceal more than they reveal. You may agree with at least some parts of what you read, or you may find that looking below the surface reveals occultist concepts and practices that you abhor. In any event, acquainting yourself with Steiner’s doctrines should enable you to comprehend the works of modern Anthroposophists in a way that would be difficult if not impossible without such preparation. Let’s examine a few examples. I will quote from some recent books by Anthroposophists, and I will offer a brief comment on each quotation. I will also provide links to relevant pages on this site. The overarching theme of this exercise should quickly become apparent: The mysticism that infected Waldorf education in the past continues to lurk within it today. Rudolf Steiner's occult preachments are being promoted today with as much fervor as they were Steiner's own day, if not more. What you are about to read represents the Waldorf belief system as it exists now. Here are the main books I will quote from, along with their publication dates. All of them have been released since 1995, and all should still be readily available.
I will also quote from some other recent sources.  OK. Examples. In an effort to clarify the Anthroposophical jargon, I will place central concepts in bold type. Waldorf schools famously emphasize the imagination. Why?
Statements like this, using impressive terminology to express admirable purposes, are common in Waldorf public relations efforts. What do they actually mean, however? What, for instance, is "imagination" as conceived in the Waldorf universe? Rudolf Steiner taught that true thinking is a “pictorial activity”: It entails the formation of mental pictures. He was right to some extent, but he was obviously wrong in a larger sense. Many concepts, including concepts in philosophy, theology, mathematics, etc., cannot be pictured. [See, e.g., "Steiner's 'Science'".] Waldorf schooling aims at promoting clairvoyance, which is the alleged psychic power to form accurate mental images of spiritual truths or realities. This is what “pictorial activity” and “imagination” and “intuition” — words often used by Waldorf faculty members — are ultimately all about: clairvoyance. But clairvoyance is a delusion, it does not exist; and an educational program built on belief in clairvoyance is fundamentally flawed. It steers students and their teachers into fantasy realms, while loosening their grip on factual information about the real world (denigrated by Pittis as mere "'bits' of information"). Rather than providing a real education, Waldorf schooling directs its victims toward mysticism and falsehood. [See, e.g., “Thinking Cap”, “Clairvoyance”, and “Reality and Fantasy”.]
UNDERSTANDING CHILDREN'S DRAWINGS is a particularly startling book. Published fairly recently (the revised edition came out in 2007), it accepts Steiner's occultist views and applies them to the interpretation of innocent children's drawings. It accepts the etheric sheath, incarnation, the "I", clairvoyance, etc. — a welter of occult nonsense — as truth. (The "etheric sheath" is akin to the "etheric body," one of the three invisible bodies that Waldorf teachers believe develop during childhood. Until incarnation, the body is enclosed in the sheath. [See “Incarnation”.]) Here is a typical "insight" from UNDERSTANDING CHILDREN'S DRAWINGS, giving the Waldorf slant on what a child means when s/he draws a house. The child, according to Strauss, is telling us about the process of human incarnation. "In no other motif can one see the multiple experiences in the process of human incarnation as in the motif of the house." — Ibid., p. 58. [To dig into some of the subjects raised in such statements. see, e.g., "Incarnation", "Magical Arts", "Nutshell", and "Underpinnings".] A parent or teacher who follows the advice in this book will impose occult interpretations on a child's innocent activities, using these as the basis for misdirecting the child in ways that may be deeply, permanently harmful.
This passage comes early in a chapter advocating the Waldorf approach to science. At its core, the Waldorf approach to science is antiscientific: Waldorf generally mistrusts science. [See "Science".] Myth and mysticism play far bigger roles in Waldorf schooling; science, “facts,” and “artifacts” (the products of human brainwork and industriousness) are considered generally sick or “pathological,” according to Waldorf doctrine. There is some truth in the Waldorf position, but there is also a lot of fallacy and error in it. Waldorf schools try to steer students away from the real world and into the fantasy world of Anthroposophy. The “mythical and religious content" of Waldorf schooling is, ultimately, Anthroposophy. [See, e.g., “Steiner’s ‘Science’” and “Is Anthroposophy a Religion?”] (Why is philosophy “dubious”? Steiner is sometimes described as a philosopher, but actually he was a mystical occultist. [See, e.g., “Occultism”.] Intellect of the sort used in philosophy is almost always suspect in Anthroposophy and in Waldorf education. [See, e.g., “Steiner’s Specific”.]) When he was a child, Jack Petrash was taught “about the benefits of asbestos.” Later, of course, asbestos was identified as a carcinogen. On this basis, Petrash argues that schools should not place too much emphasis on teaching children facts.
Waldorf schools tend to be allergic to facts; Waldorf schools promote an occult perspective that is deeply at odds with factual reality. Steering children away from a rational perception of the real, factual world does them a grave disservice. Of course, “facts” can change — new discoveries can be made, new insights can be gained. But the way to deal with this is not to downplay facts, it is to remain abreast of the latest discoveries. Children need to be told the truth and equipped with the rational skills needed to perceive the truth. Waldorf schools tend to nudge kids in a very different direction. [In addition to some of the essays I mentioned above, see, e.g., “Steiner’s Blunders”, “Truth”, “Manifestations”, and “More on Education”.]
Memorization is, of course, not the end-all and be-all of education, but it certainly plays an important role. Memorizing some things (such as multiplication tables, or rules of grammar, or important historical dates) is necessary: The mind must be furnished with information. Steiner did not deny this, absolutely; but he argued against brainwork generally, including memorization. He taught that real knowledge comes from clairvoyance. The things the spirit should receive, according to Steiner, predominantly consist of "living thoughts" internalized by human beings before incarnation on the Earth. In effect, such thoughts are Anthroposophical doctrines — that is, Steiner's own mystical teachings. [See, e.g., "Thinking" and "The Waldorf Curriculum".]
These comments come in a chapter discussing the festivals celebrated at Waldorf schools. The “I” is one of three invisible bodies that, according to Steiner, fully incarnated human beings possess. [See “Incarnation”.] This is an esoteric or occult concept, having central importance in the religion of Anthroposophy. We have uniques spiritual identities, our "I's," which cause us to feel separate from the cosmos around us. To heal this sense of separation, Waldorf schools sponsor festivals such as the observance of Michaelmas. These festivals are colorful and attractive, often staged with trappings that may seem nondenominational. But at root they are religious observances. [See the section of festivals in "Magical Arts".] Likewise, the idea that we can find “the world in us” is the Anthroposophical belief that human beings are microcosms, containing everything of value in the universe. [See “The Center”] Our separation from the cosmos is thus an illusion. One way to express the purpose of Waldorf schooling is to say that it seeks to overcome the illusion of separation; it seeks to guide the individual soul into conscious connection with the multiple gods revered in the Waldorf religion: Anthroposophy. [See "Polytheism" and "Is Anthroposophy a Religion?"] Wharton’s exposition of Waldorf festivals is rooted in Anthroposophical concepts, and it hints at the real agenda: leading students toward initiation in Steiner's (i.e., Waldorf's) occult belief system. [See, e.g., “Inside Scoop”.]
This is another reference to a Waldorf school festival, in this case what is often called the Fall Festival. Notice the odd use of the word “imagination” (whenever you find Waldorf schools using a word in a strange way, you should look for underlying Anthroposophical doctrines ). “Imaginations” are the mental pictures Steiner advocated, produced by clairvoyance. "A mighty imagination" is a glorious, true, clairvoyant image, according to Anthroposophical belief. At Waldorf schools, students are led toward the goal of developing clairvoyance through emphasis on imagination, dream, myth, fantasy, etc. The goal is erroneous, but Waldorf schools gear many of their activities toward it. Other points to notice: The “autumn festival” (like most Waldorf festivals) is essentially a religious ceremony (this one celebrates St. Michael); the “freedom” advocated by Waldorf schools boils down to freely following the tenets of a specific religion, Anthroposophy; the “will” is a faculty emphasized in that religion. [See, e.g., “Magical Arts”, “Freedom”, and “Will”.] As for Michael: In Anthroposophical teachings, he is the Archangel of the Sun. He is a warrior god, fighting the forces of evil or darkness, symbolized as "the dragon." Michael serves under the Sun God, Christ. His greatest antagonist is the Sun Demon, Sorat (the Antichrist). However, Michael also fights against the terrible demon Ahriman ("the dragon" discussed in Anthroposophy is generally Ahriman). [To look into some of these Anthroposophical beliefs, which we find at the core of Waldorf thinking, see, e.g., "Michael", "Sun God", "Evil Ones", and "Ahriman".]
Waldorf schools tend to segregate children on the basis of the four “temperaments.” The classical view of temperament, originating with the ancient Greeks, is false and was discarded by science long ago, but Waldorf schools often cling to such thinking. [See, e.g., "The Phlegmatic Sits by the Window".] Schwartz is to be praised for at least laying out some Anthroposophical doctrines clearly. According to Waldorf belief, people have four bodies (three of them invisible), and these are associated with the four temperaments. [See “Incarnation”.] Also, “one of the most important characteristics of the Waldorf method” revolves around these fantasies: working with the etheric body, astral body, and "I" of each student. [See the entries for these terms in The Brief Waldorf / Steiner Encyclopedia.] If these bodies existed, this might be commendable; but because they don't, it isn't. Belief in the four temperaments and the four "higher bodies" is important for the Waldorf method. At best, then, the Waldorf method is a waste of time. At worst, the Waldorf method sucks kids into a severely irrational vision of the world and themselves. [See, e.g., “Humouresque”, "Double Trouble", and “Waldorf Now”.]
Like many pro-Waldorf statements, this one may seem to pass muster, at first. But dig a little, and you find Anthroposophical occultism. “Cultural epochs” are phases of mankind’s spiritual evolution, as described by Steiner — who knew all about it thanks to his “exact clairvoyance”. [See "Epochs" and "Exactly".] Moreover, children mature according to a process that recapitulates human evolution — which began during Old Saturn and will reach almost unimaginable heights during Future Vulcan. [See "Matters of Form".] Therefore, there is just one “proper method” — it is the Waldorf method, which is the occult Anthroposophical method. Hence, the Waldorf curriculum tends to be strictly structured with little or no room for individual explorations by the students. Kids are not encouraged to follow their own interests. Instead, all the children at a given grade level are expected to march essentially in unison. They are recapitulating a certain stage of human evolution; accordingly, they will be given what they need at the "proper time." All fourth graders stand at the level of the ancient Egyptians, for instance; all fifth graders stand at the level of the ancient Greeks; all sixth graders stand at the level of the ancient Romans; and so forth. [For overviews of the Waldorf curriculum, see "The Waldorf Curriculum", "Basement", and the entry for "Waldorf Curriculum" in The Brief Waldorf / Steiner Encyclopedia.]
Here we have the concept of cultural epochs tied explicitly to varying forms or conditions of consciousness. [See the entry for "conditions of consciousness" in The Brief Waldorf / Steiner Encyclopedia.] This is central Anthroposophical dogma. Mankind is following a path laid out by the good gods and implemented by the secret "White Lodge." We gradually ascend from a nearly comatose stage of early evolution to an extraordinarily advanced stage when we will become God the Father. [See, e.g., "Everything" and "The White Lodge".] This evolutionary path entails gradually moving from one form of consciousness to another. People used to be clairvoyant; most people have lost this power today; but in the future we will have it in spades.
As always, note the precise words used by Anthroposophists. "Human maturity" is something very different from the ordinary maturity attained by an ordinary individual. Here's what lies behind the statement we have just seen:
Schwartz later adds,
These quotations return us to subjects we’ve already touched on: clairvoyance, our invisible bodies, and the like. There’s no need to dwell on these matters except to stress that, indeed, occultism is basic to Waldorf schooling. You might contemplate what it would mean to have your child “educated” by people who think they are clairvoyant and who think your child has invisible bodies. Can true education be established on the basis of delusions? [See, e.g., "Occultism", “Underpinnings”, “Basement”, and “What We Are”.]
Many people of faith would find little to quarrel with in these sentences. But all parents considering Waldorf schools should bear several points in mind: Whether or not you are religious, Waldorf schools are religious — and their religion is the occult worldview called Anthroposophy. According to Steiner, Waldorf teachers are in effect priests, ministering to their students. [See "Schools as Churches".] Anthroposophy will be in the schools, Steiner said, and such Anthroposophical beliefs as polytheism, astrology, karma, reincarnation, and so forth, will either be presented openly or they will form an unspoken basis for virtually all events and classes at the school. “Important spiritual lessons” will either be spoken aloud or fervently implied; in either case, they will be present. That’s what Waldorf schools are about. They are not primarily about giving kids a good education as that term is commonly understood. [See "Here's the Answer".] Before sending your child to a Waldorf school, you should make sure that you understand the school’s intentions. Learning about those intentions can be difficult. Steiner instructed Waldorf teachers to keep many of their beliefs and practices hidden from outsiders — among whom he counted students' parents. But because you love your children, you should make the effort. [See, e.g., “Faculty Meetings”, “Discussions”, “Secrets”, and “Prayers”.] Waldorf advocate Eugene Schwartz argues that parents should give mythological rather than rational answers to children's questions such as "Why does the sun turn red when it sets?" He offers this model answer:
Schwartz's model answer is on the mark, as a presentation of the way Waldorf teachers often talk to young students. It is attractive in some ways, charming in some ways, and comforting in some ways. It is nonsense, however, and this should give us pause. Granted, young children need comfort, and they love fairy tales and myths. But bear in mind that Steiner said that all fairy tales and myths are true; he said that beings such as gnomes and fairies really exist. He also taught that the Earth, the planets, the sky, etc., are alive; he advocated astrology and horoscopes (when understood in his own way); he generally embraced ancient ignorance in preference to modern knowledge. Children in Waldorf schools may remain immersed in a deeply unrealistic, esoteric conception of reality long after leaving the lower grades. If Waldorf schools work as Steiner intended, the children will never emerge from this conception — rather, they will be converts to his religious teachings. [See, e.g., "The Waldorf Curriculum", "Thinking Cap", "Oh My Stars", "Oh My Word", and "The Gods".]
Much of what we have already seen is recapitulated here. Waldorf teachers operate on the basis of esoteric fantasies that they accept as truths: they think human beings have more than one body, for instance, and they think that humans evolve or grow in accordance with a series of seven-year-long phases. [See "Most Significant".] All of this derives from ancient mysticism. Steiner adopted the concept of multiple bodies from Theosophy, which adopted the idea from earlier occult teachings. (Remember, for Steiner ancient ignorance is better than modern knowledge. [See "The Ancients".]) Likewise, Steiner subscribed to the ancient idea that seven (7) is a magic number — specifically, it is the number of perfection. [See "Magic Numbers".] Anthroposophy is full of enumerations centered on seven and other numbers believed to possess occult powers or meaning. All of this is bunk, yet it forms the basis on which Waldorf students are "educated." Mystics might wish to send their kids to a Waldorf school. All other parents should think twice (or seven times twice). [See, e.g., "What We Are", "Waldorf's Purpose", and "Horoscopes".]
As we have seen, Waldorf education tries to correct the separation of the self from the mystical cosmos. Parents of Waldorf students need to recognize these things, and they should ask themselves whether they accept these things. Waldorf teachers may look for signs of the students' past lives, karma, evolutionary status, level of incarnation, and so forth, in their class work. A teacher may decide, for instance, that a student is incompletely incarnated, judging (as we have seen) from a mystical interpretation of details in drawings and paintings. Here's one such incident:
Waldorf beliefs can astonish the rational mind. (Recall Eugene Schwartz arguing that teachers need to be clairvoyant.) The Waldorf curriculum is largely centered on such occult fantasies as the gradual incarnation of invisible bodies. We may be inclined to think that, surely, Waldorf teachers really don't believe such things. They don't believe, surely, that occult truths are revealed in dreams, horoscopes, or even children's drawings. Surely. But they do believe these things.
Unless you want your children judged on the basis of mystical delusions, you should not send them to a Waldorf school.
  Steiner taught that we have evolved through phases "on" Saturn, the Sun, and the Moon — and we will proceed to Jupiter, Venus, and Vulcan. Such teachings are still accepted by Anthroposophists today.
To understand what Steiner meant about evolutionary phases on Saturn, etc., see "Everything", "Matters of Form", and/or "The Brief Waldorf / Steiner Encyclopedia". "Saturn," "Sun", and "Moon" were evolutionary stages of the entire solar system; they were not the orbs that we see in the sky today (although the orbs that we see in the sky today are related to our evolutionary stages). It's complicated. And very mystical. And it lurks in the thinking upon which Waldorf schools stand. There is a lot of pro-Waldorf literature in circulation these days, most of it written by Anthroposophists and/or active or retired Waldorf teachers. I urge you to get some of it and study it carefully. Here are various Anthroposophical sources quoted on this page, along with other titles that may also be of interest. (I quote from, and discuss, some of the latter elsewhere here at Waldorf Watch. See, e.g., "Serving the Gods" and "Basement".) Some of these books and booklets are recent, some are older. Some explicitly endorse Anthroposophical mysticism, some are more circumspect. But all of them, taken singly and together, indicate the continuity of Anthroposophical doctrine. Not much changes with the passage of time: Steiner's teachings remain central for Anthroposophists and Waldorf schools today. Herman V. Baravalle, WALDORF EDUCATION FOR AMERICA (Parker Courtney Press, 1998). It is also important to remember that Steiner's followers often take pains to disguise their beliefs from outsiders. For these reasons, publications promoting Waldorf schools run the gamut from the openly occult to the apparently innocent. The works of Roy Wilkinson provide a useful case study. A longtime Waldorf teacher, Wilkinson wrote a series of curricular guides for Waldorf teachers. Some of these are largely free of occult concepts. But in other publications, Wilkinson revealed his distinct commitment to Steiner's doctrines. Consider, for instance, the titles THE SPIRITUAL BASIS OF STEINER EDUCATION and RUDOLF STEINER: An Introduction to his Spiritual World-view, Anthroposophy. In the latter, Wilkinson lays out Anthroposophical ideology clearly. His topics include occult initiation, higher worlds, karma, reincarnation, the four temperaments, seven-year cycles, spiritual evolution, and so forth — a litany of Anthroposophical beliefs. He hails Steiner as the herald of a new age, and he explicitly ties Steiner's pronouncements to Waldorf schooling. Discussing human incarnation, for instance, he says
— Roger Rawlings
The formatting at Waldorf Watch aims for visual variety, seeking to ease the process of reading lengthy texts on a computer screen.
Steiner often drew sketches and diagrams on blackboards to illustrate his lectures. The following two sketches are from RUDOLF STEINER, BLACKBOARD DRAWINGS 1919-1923 (Rudolf Steiner Press, 2003.) The first indicates the perils of rational thinking, the second indicates the soul's rebellion against reality.  [R. R. sketch, 2009, based on Steiner's.]
 [R. R. sketch, 2009, based on Steiner's. The blue area is the sleep world; yellow, the dream world; red, the waking world.]
 [R.R. sketch, 2009, based on b&w image on p. 281 of ESOTERIC LESSONS 1904-1909; arbitrary colors added.] Waldorf faculties include individuals whose preferred residence is not the real universe, as science describes it, but the imaginary universe that Steiner depicted — claiming that it is the real universe. Here is a brief recap of our evolution, according to Waldorf thinking:
Yes, today — in the 21st century — gobbledygook like this still finds willing adherents. Unfortunately, some of these adherents teach in Waldorf schools. [For an explication of the cosmic history  Here is an image of the hierarchies of thinking or consciousness as conceived within Waldorf schools; Steiner sketched it in the form of a caduceus, and ancient symbol for healing. We do not need to think for ourselves, Steiner taught: Real thinking has already been done by other, higher beings. All we have to do is receive such thinking in the form of "living" thoughts.
[R.R. sketch, 2009, based on b&w image on p. 401.] At the bottom of the caduceus: ordinary day consciousness, associated with the astrological symbol for the Earth; ascending, to the left, the Moon, and to the right, Jupiter; at the first intersection, "picture consciousness"; ascending, to the left, Venus, and to the right, the Sun; at the second intersection, "sleeping consciousness"; ascending, to the left, Saturn, and to the right, Vulcan (no symbol); at the top, "deep trance." If wisdom lies within, planted in our unconsciousness by the gods, then the goal is to climb toward trance. When they can, Waldorf schools try to start children along this circuitous path, away from ordinary consciousness. The powers of the stars and planets are taken seriously: Astrology is never far below the surface in many Waldorf schools. [See, e.g., "Waldorf Astrology".] Some scholars and writers on education such as Heiner Ullrich may not fully comprehend the occultism implicit in Waldorf education. Still, their analyses of Waldorf schooling can be noteworthy. Here is a message posted by historian Peter Staudenmaier in July, 2011 Since I keep recommending it, I thought I'd provide some brief information on Heiner Ullrich's book Rudolf Steiner (London: Continuum, 2008), by one of the foremost German scholars studying Waldorf today. (For the German readers, I also highly recommend Ullrich's 2011 biography of Steiner, which contains extensive critical appraisals of Waldorf and other facets of anthroposophy.) He is an excellent example of how wide of the mark many anthroposophist perceptions of their critics can be. Far from a defender of conventional education systems, Ullrich is an expert on alternative educational models. That is exactly what drives his critiques of Waldorf. His general outlook can be characterized as appreciating a number of Waldorf's achievements in practice while emphasizing its highly problematic theoretical basis. Ullrich's English-language book is essentially a compendium and summary of his several decades of research on Waldorf and its anthroposophical underpinnings. He praises Waldorf for a variety of reasons while also offering substantial criticisms. Ullrich is very good at putting Waldorf’s putatively innovative characteristics into the crucially important context of the history of alternative education. He notes that several central aspects of Waldorf schooling stand in direct opposition to standard principles of progressive education (he’s particularly good on Waldorf’s teacher-centered approach to pedagogy). While noting the “striking parallels” between Waldorf and other early twentieth century instances of reform pedagogy, community schools, etc., Ullrich notes that Steiner had virtually nothing to say about these other projects, and observes that the parallels are accompanied by decisive divergences as well. “To this day Steiner’s followers stress the fundamental difference between progressive education and Waldorf Schools; the similarities are only superficial and largely coincidental.” (34) Ullrich is perceptive on the unsatisfactory nature of existing research on Steiner and anthroposophy (121-23), and he’s excellent on the breaks and discontinuities in Steiner’s life and work and the ways these are elided in anthroposophical accounts. In a brief but insightful discussion, he is also harsh on “polemical critics of anthroposophy” (122) as mirror images of Steiner’s followers; all of this makes scholarly analysis of Steiner's ideas very difficult. He concludes that “only a small number of studies can be viewed as attempts at critical research on anthroposophy which adhere to adequate scholarly standards.” (123) The book includes a very good extended disquisition on the ways in which Steiner’s worldview meets the criteria of pre-scientific thought (127-35). Then there’s a detailed comparison and contrast of Waldorf and other Weimar-era alternative educational models (140-54); here again Ullrich emphasizes the many differences between Waldorf pedagogy and progressive education. Ullrich's basic motif is to contrast Waldorf’s “dubious” foundations with its impressive successes. Despite its fundamentally misguided underlying principles, he thinks many Waldorf schools in practice do some things quite well. He also thinks the time for ideological critique of Waldorf is past, and that the efforts by some Germanophone Waldorf representatives toward dialogue with educational scholars since the 1990s have shifted the terrain; the task now is to explore concrete details of how Waldorf schools actually function, what their real effects are, and so forth. The book argues that educational scholarship can learn from Waldorf on a variety of these issues, though Ullrich also points out that there are matters on which Waldorf’s approach is inseparable from its anthroposophical foundations and where Waldorf and alternative education advocates must simply part ways. (He also notes, of course, that Waldorf schools could learn from other schools, both alternative schools and public schools, on a range of issues.) He says that external appraisals of Waldorf pedagogy have so far been text-based, and what we need now are empirical analyses focused on what actually happens in the schools. Ullrich is not particularly sanguine about the notion that Waldorf schools today are wisely leaving the outmoded aspects of Steiner's original model behind. He writes: “Within the broad spectrum of Waldorf Schools, most adhere to the traditional model of the original Stuttgart school in a more or less unchanged form.” (223) That is grounds for considerable concern. The book assembles a range of informative analyses that can be very useful and thought-provoking for admirers and critics of Waldorf alike. As other listmates have suggested, it can be a good idea to ask your local library to order a copy of the book, which makes it available to a wider readership.  [Universum - C. Flammarion, Holzschnitt, Paris 1988, Kolorit : Heikenwaelder Hugo, Wien 1998.] This is what Anthroposophists want: to break through the limits of ordinary reality and gain awareness of the mysterious spiritual realms beyond. Steiner prescribed a set of disciplines and exercises intended to produce this breakthrough. His most complete set of instructions can be found in KNOWLEDGE OF THE HIGHER WORLDS AND ITS ATTAINMENT (Anthroposophic Press, 1944). A more recent edition is called HOW TO KNOW HIGHER WORLDS (Anthroposophic Press, 1994). Still newer editions will doubtless keep appearing, repackaging but not changing Steiner's instructions. [See "Knowing the Worlds".]  [Anthroposophic Press, 1994.] When I was a student at a Waldorf school, I was seen on a regular basis by an Anthroposophical doctor, Franz Winkler. Dr. Winkler was a frequent daytime presence at our school, and in the evenings he served on the school's board of directors. During my visits with him — ostensibly physical checkups or other normal doctoring appointments — he prescribed for me a set of mental exercises that, as it turns out, are the ones Steiner specifies in HOW TO KNOW HIGHER WORLDS and other texts. The purpose of these exercises is to develop clairvoyance or, as the book's subtitle indicates ("A Modern Path of Initiation"), to attain occult initiation. The doctor never told me or my parents the reason for the exercises he prescribed — he said they were a simple form of mental training that would help me in school and in life. If you send your child to a Waldorf school, be prepared for such things. The school will almost certainly try to lure your child toward Anthroposophy, perhaps even aiming to initiate her or him, and quite likely doing so by stealth. Perhaps the best way to be prepared is to buy and study this book. Waldorf faculty often deny that they are guided — even controlled — by the doctrines of Rudolf Steiner. They make such statements as “Rudolf Steiner doesn’t work here” or “Rudolf Steiner is dead. Our Waldorf school is very much alive and charting its own course.” Such denials are refuted by the overwhelming evidence to the contrary. Yes, Steiner is dead. But he still presides within Waldorf education, otherwise known as Steiner education. Waldorf teacher training largely consists of careful study of Rudolf Steiner’s books and lectures. Becoming a genuine Waldorf teacher means becoming a disciple of Rudolf Steiner. As one trainer of Waldorf teachers has said, "I am a missionary on behalf of Steiner." [See “Teacher Training".] Rudolf Steiner lives on in the institutions devoted to his doctrines. Here is an excerpt from "Why Waldorf Schools Are Not Suitable for Public Funding" by Dan Dugan I enrolled my son in the San Francisco Waldorf School halfway through the sixth grade. I was very impressed with the school. I liked very much the way art is integrated into the curriculum in Waldorf. Drawing, calligraphy, music, dance, and drama aren't separate subjects, but part of the regular lessons. Students hand-write and illustrate their own books for every subject. Subjects are taught in blocks that last several weeks. When Roman History is studied, for example, students will draw and paint Romans, write about them, sing, dance, and act out plays about them. One day while visiting the school, I browsed through some books by Rudolf Steiner that they had for sale. I saw some very strange things about "astral bodies" and "root races." I asked my son's teacher whether these subjects were taught in the classroom. She assured me that though the teachers studied Steiner, only Steiner's teaching methods were used in the classroom, and Steiner's philosophy wasn't taught to the children. I learned later that this is a standard disclaimer, and it is far from the truth. I should have known better, but I was so in love with the facade of the school that I looked the other way. Over the year and a half my son was in the school, I became increasingly disturbed about three things: 1. Weird science. In a chemistry lesson, the teacher burned different substances and the students drew and described the qualities of the flames, smoke, and ash. No mention was made of oxidation or, for that matter, any chemistry at all. In a lesson on the physics of light, they were taught that Newton was wrong about color and Goethe was right. White light is a unity and cannot be divided into the colors of the spectrum; the colors are merely an artifact of the prism. I thought perhaps these mistakes were due to the ignorance of particular teachers, but when I obtained Waldorf curriculum guides, I discovered that the inadequate and erroneous science was part of the Waldorf system. 2. Racism. I was shocked to pick up a Steiner book for sale at the school and read: "If the blonds and blue-eyed people die out, the human race will become increasingly dense if men do not arrive at a form of intelligence that is independent of blondness" (Steiner, 1981, p. 86). Why would a school in San Francisco in 1988 be promoting 1920s German racism? They would, I thought, have to be some kind of cult to be so out of touch with reality. 3. Quack medicine. An "Anthroposophical physician" gave a lecture to the parents on "Anthroposophical medicine." It was classic quackery, claiming to be scientific but ignoring science in favor of cult beliefs, namely, Steiner's seemingly authoritative pronouncements. For example, Anthroposophical medicine doesn’t believe in germ theory, teaching instead that the real causes of infectious diseases are karmic or spiritual, and that the presence of microorganisms is only a symptom. I started speaking up at meetings and lectures about these problems. I requested a meeting with the College of Teachers, the committee of senior teachers that ran the school. They were "too busy." Instead, a committee of three teachers was delegated to give me an ultimatum: "You don't have to believe what we believe, but if you are going to talk about your disagreements with the other parents, you will have to leave." We left. Here is an excerpt from "Exhibition Highlights Rudolf Steiner's Influence on Modern Germany" by Tobias Rapp [SPIEGEL ONLINE/INTERNATIONAL May 21, 2010 translated from the German by Christopher Sultan "Can you really dance your name?" It's a question that is familiar to anyone who, like this author, is a former student of a Waldorf school. It doesn't come right away, but it is almost inevitable, once a sufficient level of familiarity has been reached in a conversation. After all, it's part of the general stereotype that people in Germany have about Waldorf schools, whose unusual educational philosophy is based on the ideas of the Austrian philosopher Rudolf Steiner. And no matter what his or her school experience was like, every former Waldorf student finds the question a little embarrassing — because the answer is indeed, yes, you can dance your name. Waldorf schools do indeed teach eurythmy, an expressive art form where people dance to music or poetry, waving their arms around while doing so. Sometimes — and this is probably something former students should keep to themselves — the pupils wore dresses and green or purple veils while performing their dances, even at the age of 17. They are also generally unwilling to demonstrate their eurhythmy skills to the curious; many former Waldorf students are just happy to have that part of their lives behind them. Nevertheless, it's a good question. It condenses the image of Waldorf schools into a single sentence. In the general imagination, these schools are seen as different. They are regarded as somehow promoting creativity, but it is doubtful whether the children will ever use all the things they are taught. The question is also often accompanied by a sense of astonishment. Do these schools really manage to produce students who successfully earn the high-school diploma that they need for university, despite having been required to do such crazy things as eurhythmy? How is this possible? That, in a nutshell, is the paradox of anthroposophy, the spiritual philosophy founded by Steiner. On the one hand, anthroposophists appear to be a relatively wacky Christian splinter group. On the other hand, the ideas of anthroposophy penetrate deeply into contemporary German society, and not just because of Waldorf education. Many things that are part of everyday life for middle-class Germans, such as alternative medicine, biodynamic agriculture and natural cosmetics, are heavily influenced by Rudolf Steiner's thought. Household names in Germany which have connections to anthroposophy include the Demeter association of biodynamic farmers, which includes 4,200 farms around the world, the Weleda group of pharmaceutical and cosmetic companies, which was established by Steiner himself and currently has annual sales of €238 million ($295 million), the ethical bank GLS and the DM drugstore chain. Rudolf Steiner (1861 - 1925), the father of anthroposophy, wasn't just one of the great eccentrics of German cultural history. He also became a philosopher whose ideas crossed over to the mainstream, and whose Goetheanum building in Dornach, Switzerland is a pilgrimage site today. It isn't easy to reconcile the two sides of Steiner. ...Steiner studied science and the humanities at various universities, and he became the publisher of the scientific writings of Johann Wolfgang von Goethe. He worked at times as a tutor, researcher, editor and book publisher. Politically, he was left of center, and he worked for Germany's Social Democratic Party. He was also interested in anarchism and led a bohemian lifestyle. Anthroposophy is also the extension of the 19th-century German Goethe cult into contemporary Germany. Perhaps the fixation on Goethe explains why Steiner's spiritual philosophy, unlike other contemporary movements such as the George-Kreis (George Circle) around the writer Stefan George, has endured to this day. ...Steiner later gave a vast number of talks on every topic under the sun (with the notable exception of sex). Some of the lectures include dubious ideas about, for example, Africans. There were 5,965 lectures in all, and supporters recorded most of them in shorthand and wrote them up. Some 308 of his books are displayed on a wall in Wolfsburg, with such disparate titles as "How to Know Higher Worlds" and "On the Nature of Bees." ...Anthroposophy attempts to blend together Christian mysticism, science, Goethe's ideas, German idealism and all kinds of mysterious occult knowledge into an academic model for studying the supernatural. Steiner claimed that he had done this with the help of the so-called Akashic Records, a sort of immaterial global memory, through which he believed he had achieved "spiritual perception." ...Steiner's world was not unlike ours. The German Empire was in the midst of the industrial revolution, which was shaking society with its constant barrage of new discoveries. Science had launched a fundamental assault against religious convictions, the perception of time and space was changing and the relationship between the sexes was beginning to shift. The world, in other words, was in turmoil. ...[I]t is mainly the educated middle class, old and young, that appreciates Steiner ... It is the same social class that regards Waldorf schools as a kind of refuge from the multicultural reality of German cities: Working-class families and parents of Turkish descent rarely send their children to Steiner schools.  Waldorfish art by a Waldorf alum. [R.R., 2010.] I often generalize about Waldorf schools. There are fundamental similarities among Waldorf schools; I describe the schools based on the evidence concerning their structure and operations in the past and — more importantly — in the present. But not all Waldorf schools, Waldorf charter schools, and Waldorf-inspired schools are wholly alike. To evaluate an individual school, you should carefully examine its stated purposes, its practices (which may or may not be consistent with its stated purposes), and the composition of its faculty. — R. R. The following is excerpted from "What's Waldorf?" by Meagan Francis http://www.salon.com/2004/05/27/waldorf/ When Ted and Joan Shores* began researching schools near their home for their 4-year-old daughter, Clair, they settled fairly easily on the local Waldorf school. ...But the seemingly idyllic mix of a holistic education for their daughter and a supportive community for their family quickly soured: Clair began to be bullied by an older, bigger boy at school, and none of the staff seemed to notice. Though Clair was coming home in tears and no longer wanted to attend school, teachers dismissed Joan's concerns, she says — even when she'd witnessed the bullying herself. "Our lead teacher kept asking what Clair's bedtime was, while insisting she never saw bullying at school," Joan says. "She would never address the behavior of the other child." (When called for comment, a representative from Clair's school said that no one had time to answer questions.) Instead, the teacher suggested to a frustrated Ted that he "read his Steiner." Clair's teacher was referring to Rudolf Steiner (1861-1925). ...[A] growing group of parents, teachers and students who've left the Waldorf system are troubled by the way the schools interpret Steiner's philosophies. Waldorf "survivors," as they very seriously call themselves, accuse Waldorf schools of encouraging a cultlike loyalty to Steiner's philosophy, which was founded on racist and anti-Semitic beliefs and which incorporates a host of unconventional educational methods ... [T]he critical parents object not so much to the philosophies, they say, as to the administrators and teachers' lack of frankness about just what is in the curriculum, and why. ...When my children first began entertaining themselves long enough for me to plot out their educational future via the Internet, I sought out alternatives to the local public school. ...The more I read online about Waldorf schooling, clicking from virtual tour to virtual tour of beautiful classrooms and beautiful toys, all surrounded by beautiful pink-cheeked children, the more enthusiastic I got ... [F]rom the outside, Waldorf did the best job of fulfilling my educational fantasies. ...Waldorf is as much a lifestyle as it is an education, with the school's philosophies lapping into home life: Parents are often asked to enforce rules about television watching and to keep a "media free" environment for children in lower grades (no TV or computers, period). Parents also receive guidelines for packing school lunches (an Olympia, Wash.-area Waldorf school's handbook states that lunches must be packed in a basket, not a lunch box, with two cloth napkins and a ceramic cup). Mary Hammond*, a Santa Rosa, Calif., mother of two, says the Waldorf school application she filled out asked questions about how long she'd breastfed her children and how much television she and her husband watched. In many ways, says Hammond, who eventually decided that Waldorf's mandates were too strict for her children, "I felt like I was on trial to see if we'd 'fit in' with the community before we even started there!" Former Waldorf parents criticize their schools for not fully explaining these practices — or how deeply they connect to Steiner's spiritual worldview. "Anthroposophy is the foundation of everything that happens in a Waldorf school, but it's veiled," says Dan Dugan, secretary of the Waldorf watchdog group People for Legal and Nonsectarian Schools (PLANS). "It isn't taught directly to the children, but to the knowing eye it is everywhere." John Holland — a creative marketing consultant and former Waldorf parent in Berkeley, Calif., who has created OpenWaldorf.com, a resource site for parents, educators and others interested in Waldorf, Steiner and Anthroposophy — agrees. "The key to understanding Waldorf is Anthroposophy," says Holland. ...Holland argues that the religious basis of a movement is not the problem, but the lack of disclosure about its religious roots is. And since Waldorf's whole philosophy is based on a set of religious values, Holland says, there is no real way to separate Anthroposophy from the Waldorf curriculum. "It's a closed system," he says. "The timing of when certain things are taught, the subject matter itself, all is dictated by Anthroposophy ... I tell people that Anthroposophy is the DNA of Waldorf education." ...Holland thinks these issues could be resolved if Waldorf educators and administrators would simply be honest about the inherent racism and anti-Semitism of some of Steiner's philosophies. A simple acknowledgment of Steiner's less-than-politically-correct viewpoints, along with a unified statement denouncing those viewpoints, is all Holland believes it would take for Waldorf schools, teachers and supporters to rise above accusations of racism and anti-Semitism. He also points out that the ultimate goal of Anthroposophy is to lead children through the stages of reincarnation, which blurs the line between education and religion to an even greater extent. Nancy Frost*, a former Waldorf instructor, concurs: "I heard in a faculty meeting that there were many important souls waiting to reincarnate in this century and that they would only be able to do so if there were enough Waldorf schools," she says. "By the end of the year I taught there I was completely convinced that Waldorf constituted a cultlike religious movement which concealed its true nature from prospective parents." ...As for me, the pink-cheeked, wholesome-child fantasy was almost enough to sway me, and I considered trying to get over my issues with Anthroposophy, as I presume many parents do. But ... Waldorf probably won't work for families who don't uphold its values at home — and the idea of trying to uphold a value system I don't believe in unnerved me. There's a certain relief in the low expectations of me as a public-school parent: I'm not expected to believe in much of anything besides overpriced fundraiser merchandise ... When my children began to attend the local public school, I was pleasantly surprised to find that they didn't start obsessively coloring within lines or raising their hands to speak at the dinner table. They may not be playing with wooden toys every day, but they're learning, they're happy, and they're still relatively innocent — and that's good enough. ◊ * Names marked with an asterisk (*) have been changed.
Earlier on this page, I quoted Waldorf advocate Eugene Schwartz. Here are two items from the Waldorf Watch "news" page giving information about services offered by Mr. Schwartz. (In part, the items repeat some material we have already seen.) I offer a response to each offering. I.
An offer from January, 2011:
• ◊ • Waldorf Watch Response: I don’t usually reprint advertisements here, but I will make an exception in this case. Eugene Schwartz, an Anthroposophist, is a skilled and articulate advocate of Waldorf schooling. In addition, he has a penchant for being at least marginally more forthright than many other Anthroposophists when addressing the general public.
Schwartz may have regretted his candor on this occasion — he was subsequently demoted within the Waldorf community. Schwartz has said that good teachers need to be clairvoyant, and he accepts as real such fantasies as the invisible “higher bodies” described by Steiner.
Schwartz later adds,
Understand that no matter how appealing Schwartz’s writings may seem, they are an invitation into occultism. Clairvoyance is the key requirement and goal of Anthroposophy: Rudolf Steiner claimed to possess it, and he laid out steps his followers should take to develop similar abilities — that is, he laid out a path toward occult initiation. See, e.g., Steiner's book HOW TO KNOW HIGHER WORLDS (Anthroposophic Press, 1994). The distressing part of all this is that clairvoyance and the "findings" of clairvoyance are delusions, delusions that Schwartz embraces. [See "Clairvoyance". Newly claimed "evidence" concerning ESP may or may not have a bearing. See "ESP".]  [Anthroposophic Press, 1999.] “Millennial Child” is both the title of a book Schwartz wrote and an organization devoted to the Waldorf movement. “Become a Member of MillennialChild.com. Receive a free download of a CD of your choice, and 20% discounts on CDs and Webinars. Join by the month or by the year, and you will help support our efforts to offer free teaching resources and information about Waldorf education worldwide.” [http://millennialchild.com/index.html] II.   Photo accompanying the description of CD 141 These are, presumably, unfortunate kids who have been sent to a non-Waldorf school where they are forced to do such things as read books and, perchance, learn something. ◊ Another offer from January, 2011:
• ◊ • Waldorf Watch Response: It is almost impossible to overestimate the extent to which Waldorf teachers depend on the words of Rudolf Steiner. To understand almost anything, they think, one needs to understand what Steiner said about it. Mr. Schwartz also figures in the following, a message I posted at waldorfcritics in 2016 Rudolf Steiner is by far the most important figure in the Waldorf movement. Steiner schools are called Steiner schools for a reason. Still, Rudolf Steiner is long dead (he expired in 1925), and defenders of Waldorf education today sometimes argue that his influence has waned. So we need to consider statements made much more recently than 1925, statements both by Anthroposophists and by observers who have penetrated the enclosed Anthroposophical community. What can we learn? Have Waldorf schools truly distanced themselves from Steiner? Is Steiner really no longer the leading spirit in Waldorf schools? We can begin with an inflammatory topic. Steiner was a racist. But surely Waldorf schools have been cleansed of all Steiner-like racism by now. No? No, evidently not. Not in all cases, at least. Steiner taught, for example, that some races are less evolved than others. The highest race is white, he said. Black people are less evolved than white people. People who are white today used to have darker skins when they lived as members of lower races (we evolve upward through the races by reincarnating in higher and higher racial forms, Steiner taught). Surely this appalling, racist doctrine has been eliminated from Waldorf thinking today. No? No, evidently not. Not in all cases, at least. The following is from a BBC news report in 2014: A parent is speaking about an event at a Waldorf school:
Assuming the parent’s statement is true, we can conclude that those Waldorf teachers still accepted Steiner’s racial teachings as recently as 2014. [2] And if some Waldorf teachers were still doing so as recently as 2014 (89 years after Steiner’s death), it seems more than likely that some Waldorf teachers are still doing so in 2016. Or consider another example. Steiner taught that Archangels (who he said are gods) oversee human groupings such as races. If you are black, your god is different from the god of white people, for instance. Moreover, the racial gods assign different tasks to the races they oversee, and they direct each race to live in a specific region upon the Earth, separated from the other races. Surely this appalling, racist doctrine has been eliminated from Waldorf thinking today. No? No, evidently not. Not in all cases, at least. The following is from a play written for young Waldorf students to perform. The author is Eugene Schwartz, a leading proponent of Waldorf education, who has himself been a Waldorf teacher. In the play, the Archangels address Noah’s sons after the Flood has subsided:
The Archangels specify where each race should dwell (in the North and West, the East, and the South), and they assign each race a distinct mission (knowing, doing, loving). Using euphemisms, the play accords with Steiner’s racial teachings. Steiner taught that white-skinned people, living in the North and West (i.e., Europe), lead “thinking lives” (in German, Denkleben), while yellow-skinned people, living in the East (i.e., Asia), lead emotional lives (Gefühlsleben), and black-skinned people, living in the South (i.e., Africa), lead impulsive lives (Triebleben). Steiner also said that blacks, who he said burn inside, have very powerful drives; he essentially endorsed the widespread stereotype of the time that blacks are sexually ravenous (which, in a manner of speaking, makes them “loving”). Schwartz generally echoes Steiner’s teachings on these matters, in a play written for third graders to perform. Euphemisms notwithstanding, this is horrifying, IMO.
If there was any justification for such thinking in Steiner’s time, there is absolutely none now. Schwartz published the play some years ago, in 1984, but it remains available online in 2016 at a site providing Waldorf instructional resources, the Waldorf Online Library. Evidently at least some Waldorf authorities continue to find the play acceptable today, in the second decade of the 21st century. [3] A few more points should be made. What are the implications of the divisions between races as they are presented in the play? Note that the two races not assigned to “know” are, implicitly, consigned not to know — they, the non-European races, must be seen as comparatively ignorant. By the same token, two of three human races are implicitly identified as being less able to “do.” They presumably lack skills, dexterity, competence. Not as individuals, mind you, but as races. Likewise, two of three human races are implicitly tarred as being less loving. Their hearts are comparatively cold, it would seem; they are less empathetic, less kind. Perhaps they are prone to the antithesis of love: hatred. Not as individuals, mind you, but as races. These are all horrid, grotesque, racist propositions. Encouraging young children to think in these ways is awful; it is wicked; it should never be done. Yet here we see it being recommended, in Waldorf education, in accordance with Rudolf Steiner’s racist doctrines. We can hope that most Waldorf teachers today are not racists. Probably, indeed, most are not — at least, not consciously. Yet racism remains built into the thinking that undergirds the Waldorf worldview. Racism should be yanked out by the roots, not prettied up in cute little pageants for young children to enact. [4] [1] See "BBC & SWSF". [2] The parent does not say when this occurred; recently, it would seem, but perhaps a few years ago. Bear in mind, also, that the words attributed to the teachers are hearsay; we cannot be absolutely sure that the parent is telling the truth. How much trust we should place in the BBC is also open to question. But the parent’s statement is consistent with everything we know about Anthroposophical doctrines concerning race. I use the statement chiefly as a way to ease our way into a painful topic. [3] The play can be found in the Waldorf Clearing House Newsletter, Vol. 2, No. 5, pp. 1-9 [see "Clearing House"] and at MillennialChild.com [see "You and Your Race"]. I last checked these sites on January 28, 2017. The play was still offered, with its offending racial language intact, on that date. [4] For more on these very troubling topics, see “Steiner’s Racism”, “Races”, and “Embedded Racism”. (For more about Mr. Schwartz, see the entry for him in The Brief Waldorf / Steiner Encyclopedia.) No single individual speaks for Anthroposophy today. But several individuals have stepped forward as champions of Anthroposophy. One of the most prolific of these is Steve Hale, who has posted numerous pro-Anthroposophy messages on the Internet. His messages serve as an interesting case study of Anthroposophical thought in the early 21st century. They are all the more interesting because Hale sometimes ranges far afield, discussing such matters as the Apollo moon landings and the birth certificate of Barack Obama. Hale occasionally makes sense, but more often he firmly locates himself in or beyond the outskirts of reasonable debate. Here is a sampling. Identity
Public/Private
Birth Certificate & 9/11
* Note to the future: Steve Hale made these comments in 2011, the same period in which I am writing. Hale allies himself with rejectionists and conspiracy theorists who have claimed that Barack Obama was not born in the United States. Similarly, Hale suggests that Building 7 at the World Trade Center (the sight of the terrorist attacks in 2001) did not collapse due to the fires created by the hijacked airliners that smashed into the twin towers. Hale does not accept the clear and compelling evidence that indeed the building collapsed because of the fires — he, like other conspiracy theorists, prefers other, implausible explanations. (Most alternative explanations involve elaborate governmental conspiracies and cover-ups, for which there is no real evidence.) Frank Smith is an Anthroposophist with whom Steve Hale has often debated. — R.R. Niceties of Debate
* Diana Winters is a Waldorf critic with whom Hale often debated. Jews, Indians, Atlantis
Jews (Cont.)
* Pete Keraiskos is a Waldorf critic with whom Hale often debated. Why the Moon Landings Did Not Happen
Niceties of Debate (Cont.)
Jews (Cont.), and the Niceties of Debate
Holocaust Questions As you might expect from what we have seen, Steve Hale is controversial, even among Anthroposophists. One controversy revolves around his views on the Holocaust. Some critics have said that Hale is a Holocaust denier. Others have said that he refuses to tell whether or not he thinks the Holocaust occurred. Here is a statement in which he refers to the Holocaust, although his emphasis is on what he calls Jewish guilt, and one reading of the passage is that he is merely paraphrasing Bondarev.
Hale is at least tentatively open to the suggestion that millions of European Jews took their own lives; they were not killed by the Germans.
Challenged repeatedly by other discussion participants to say whether or not he denies the Holocaust, Hale persistently declined to answer. Clairvoyance
Lest we forget — here is how the purpose of Waldorf education has been described by Waldorf educators:
For a list of published works by Anthroposophists other than Steiner himself, with an emphasis of beliefs embraced by Anthroposophists today, see "Others".
To visit other pages in this section of Waldorf Watch, use the underlined links, below. ◊◊◊ 2. WALDORF SCHOOLS TODAY ◊◊◊
TODAY 8,
NEWSNews about Waldorf schools NEWS 2 The Watch in Waldorf Watch (Cont.) NEWS 3 Watching (Cont., Cont.) Some illustrations appearing here at Waldorf Watch are closely related to the contents of the pages on which they appear; others are not — the latter provide general context.  [R.R. 2014.] |
