WALDORF'S SPIRITUAL AGENDA

"We Don't Teach It"

"Dr. Steiner: Unfortunately, our main problem is that we must give up the Waldorf School ideal for the twelfth grade. We cannot base the twelfth-grade curriculum upon our principles. We simply have to admit that we must take all the subjects in other high schools into account during the final year. I am looking with some horror at the last semester, when we will have to ignore everything except the subjects required for the final examination. It’s inconceivable that we can work any other way if the students are to pass the final examination. This is really a problem. After thinking about it a long time, I do not think there is much to say about the curriculum for that class except those things we already considered, such as chemical technology and such.

"The students are about eighteen, and at that age it is best if they attain an overall understanding of history and art. We should give them an understanding of the spirit of literature, art, and history without, of course, teaching them about anthroposophy. We must try to bring them the spirit in those subjects, not only in the content but also in the way we present them. With the students, we should at least try to achieve what I have striven for with the workers in Dornach, pictures that make it clear that, for instance, an island like Great Britain swims in the sea and is held fast by the forces of the stars. In actuality, such islands do not sit directly upon a foundation; they swim and are held fast from outside. In general, the cosmos creates islands and continents, their forms and locations. That is certainly the case with firm land. Such things are the result of the cosmos, of the stars. The Earth is a reflection of the cosmos, not something caused from within. However, we need to avoid such things. We cannot tell them to the students because they would then need to tell them to their professors in the examinations, and we would acquire a terrible name. Nevertheless, that is actually what we should achieve in geography.

"In physics and chemistry, we should try to cover every principle that reveals the whole system of chemistry and physics as an organism, a unity, and not simply an aggregate as most people assume. With the twelfth grade, we have a kind of conclusion, and we must draw conclusions everywhere. We must give answers to the questions that arise, for instance, in mineralogy, where the five Platonic solids manifest. We should do that when we study minerals and crystals.

"In art, we can only continue what we previously did in music, sculpture, and painting. That can never be concluded.

"Unfortunately, we can do none of that. The only new thing we can do is one hour of chemical technology. Elsewhere, we will need to make sure that we simply bring the students far enough along that they can answer the questions on the final examination. This is terrible, but there is nothing we can do to avoid it. How-ever, we should follow our curriculum as exactly as possible until the students are fourteen. As far as possible, I would ask you to consider up to that year all the things that have fallen by the way. We need to strictly carry out the curriculum until the students are fourteen." — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER (Anthroposophic Press, 1998), pp. 607-608.

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"A teacher: I have asked myself if my teaching has become worse.

"Dr. Steiner: 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. That worked in the beginning because you taught with such enormous energy. It must have been closer to your heart two years ago than what you are now teaching, so that you awoke the children through your enthusiasm and fire, whereas now you are no longer really there. You have become lazy and weak, and, thus, you tire the children. Before, your personality was active. You could teach the children because your personality was active. It is possible you slipped into this monotone. The children are not coming along because they have lost their attentiveness. You no longer work with them with the necessary enthusiasm, and now they have fallen asleep. You are not any dumber than you were then, but you could do things better. It is your task to do things better, and not say that you need to be thrown out. I am saying that you are not using your full capacities. I am speaking about your not wanting to, not your not being able to.

"(Speaking to a second teacher) You need only round yourself out in some areas and get away from your lecturing tone.

"(Speaking to a third teacher) I have already said enough to you." — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER, pp. 402-403.

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"A teacher: Would you say something more about the planetary movements? You have often mentioned it, but we don’t really have a clear understanding about the true movement of the planets and the Sun.

"Dr. Steiner: In reality, it is like this [Dr. Steiner demonstrates with a drawing]. Now you simply need to imagine how that continues in a helix. Everything else is only apparent movement. The helical line continues into cosmic space. Therefore, it 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, 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. The incline is the same as what we normally call the angle of declination. If you take the angle you obtain when you measure the eclip- tic angle, then you will see that. So it is not a spiral, but a helix. It does not exist in a plane, but in space.

"A teacher: How does the axis of the Earth relate to this movement?

"Dr. Steiner: If the Earth were here, the axis of the Earth would be a tangent. The angle is 23.5×. The angle that encloses the helix is the same as when you take the North Pole and make this lemniscate as the path of a star near the North Pole. That is something I had to assume, since you apparently obtain a lemniscate if you extend this line. It is actually not present because the North Pole remains fixed, that is the celestial North Pole."

— Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER, pp. 30-31.

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"Anthroposophy can only thrive as a living thing. Its fundamental character is life, for it is life flowing from the Spirit. Hence it wants to be fostered by the living soul, by the warm heart of man.

"The basic form in which Anthroposophy can appear among men is the idea; the first door at which it knocks is that of insight. If this were not so, it would be without shape or substance ― a mere feeling of rapture. The true Spirit does not ‘go into raptures’, it speaks a language precise and full of inner content.

"But this language speaks to the whole human being and not only to the intellect. A man who would receive Anthroposophy with his intellect kills it in the very act. He may well come to the conclusion that it is ‘cold and scientific’. He does not see that it first lost warmth and life by the poor reception which he gave it in his soul.

"Anthroposophy, to have existence in our time, must use the means which the civilisation of today provides. In books and lectures it must find its way to men. But in its nature it is not of the library shelf. It must be born anew in the human heart whenever a human being turns to the written book to learn of it. This cannot be unless the author looked into the hearts of his fellow-men while he wrote, in order to discover what he must say to them. A man can only do this if he is touched by the living Spirit as he writes. Then he will confide to the dead written word something which the soul of the reader, who is seeking for the Spirit, can feel like a resurrection of the Spirit from the word. Books that can come to life in the human being as he reads ― these alone may be called anthroposophical...

"Anthroposophy...cannot find its way through the world by ordinary agitation or propaganda, no matter how well meant. Agitation kills true Anthroposophy. Anthroposophy must come forward because the Spirit impels it to come forward. It must show forth its life because life cannot but reveal itself in existence. But it must never force its existence upon people. Waiting always for those to come who want it, it must be far removed from all constraint ― even the constraint of persuasion.

"Such is the frame of mind which I would fain bring home to members as a thing most needed. This indeed should grow out of our recent Christmas meeting. We have often met with resistance simply because this frame of mind did not live purely and clearly in our hearts. Often, though we strove to maintain it, we failed to express it in our words. Our very words must reflect, not the propagandist's attempt to persuade, but the pure and single-minded effort to express the Spirit.

"Anthroposophy thus felt and practised will indeed be more of Anthroposophy than has often lived in our groups in the past. The Goetheanum itself would work in this spirit and in this alone. The building we have lost was a work of art whose very forms revealed it. Whenever a word went astray there with an agitating, propagandist sound, one felt a jarring discord against the forms of the building. The Goetheanum, when rebuilt, will only be a thing of truth, if the Anthroposophical Society everywhere will bear this living witness to its truth. We must not think ― least of all in Anthroposophy ― that that alone can be impressive which has purposely been made so. A thing that truly lives out of its own Spirit can wait until the world is ready to receive its influence.

"When this frame of mind is alive in every Group of the Anthroposophical Society, then will the Spirit of Anthroposophy work out into the wide world, where it is our task to carry it and represent it. We must not wrap ourselves in tinsel of mysterious pretence; the time in which we live will not suffer it. This time calls for activity in the full light of public life. The true Mystery lies not in the affectation of it, nor the true secret in secretiveness, but in the inner earnestness of the new life which Anthroposophy must live in every heart. This cannot be transmitted by external means. It is only by inner experience that each soul can grasp it. Thus it becomes a secret which must be unsealed anew as we awaken to it, time and time again. When we understand this kind of secret we shall bear the true ‘esoteric’ feeling in our souls." — Rudolf Steiner, LIFE, NATURE, AND CULTIVATION OF ANTHROPOSOPHY (Anthroposophical Society in Great Britain, 1963), pp. 15ff.

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"Dr. Steiner: ...The Ice Age is the Atlantean catastrophe. The Early, Middle and Late Ice Ages are nothing more than what occurred in Europe while Atlantis sank. That all occurred at the same time, that is, in the seventh or eighth millennium...

"A teacher: It is difficult to find the connections before the Ice Age. How are we to bring what conventional science says into alignment with what spiritual science says?

"Dr. Steiner: You can find points of connection in the cycles. In the Quaternary Period you will find the first and second mammals, and you simply need to add to that what is valid concerning human beings. You can certainly bring that into alignment. You can create a parallel between the Quaternary Period and Atlantis, and easily bring the Tertiary Period into parallel, but not pedantically, with what I have described as the Lemurian Period. That is how you can bring in the Tertiary Period. There, you have the older amphibians and reptiles. The human being was at that time only jelly-like in external form. Humans had an amphibian-like form.

"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 are actually their descendants. What I am referring to are the dinosaurs from the beginning of the Tertiary Period...." — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER, pp. 25-26.

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"...Even such things as the fact that we find ourselves together in this faculty at the Waldorf School are fulfilled karma. We find ourselves here because we sought each other. We cannot comprehend that through definitions, only through feeling. You will need to speak with the children about all kinds of fates, perhaps in stories where the question of fate plays a role. You can even repeat many of the fairy tales in which questions of fate play a role. You can also find historical examples where you can show how an individual’s fate was fulfilled. You should discuss the question of fate, therefore, to indicate the seriousness of life from that perspective.

"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. It is important that the entire human being, particularly the feeling and will, lives in religion. That part of religion that includes a worldview is really only there to exemplify or support or deepen the feeling and strengthen the will. What should flow from religion is what enables the human being to grow beyond what past events and earthly things can give to deepen feeling and strengthen will.

"Following the questions of destiny, you will need to discuss the differences between what we inherit from our parents and what we bring into our lives from previous earthly lives. In this second stage of religious instruction, we bring in previous earthly lives and everything else that can help provide a reasoned or feeling comprehension that people live repeated earthly lives." — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER, pp. 45-46.

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“...If thinking takes hold of the waves of feeling in the unconscious, something abnormal results in the organism ... Now you can imagine that in our modern life, when people are confronted with so many things that they do not properly understand and cannot really penetrate, thoughts continually run over into feelings. However, only thinking is oriented on the physical plane; feeling is no longer confined to the physical plane but by its very nature is connected with the spiritual plane as well. Feeling really has a connection with all the spiritual beings who must be considered real. So that if a person with inadequate concepts sinks into his or her feeling life, he or she comes into collision with the gods — if you like to put it that way — but also with evil gods. And all these collisions occur because the person entered this realm without any reliable means of knowledge. Entering the feeling life without adequate means of knowledge is unavoidable when there is more going on in the sphere of feelings than in that of ordinary reason. In the sphere of feelings, human beings cannot liberate themselves from their connection with the spiritual world. When they free themselves in the realm of the intellect in this materialistic age, they enter the world of feeling with inadequate concepts and consequently must become ill." — Rudolf Steiner, PSYCHOANALYSIS AND SPIRITUAL PSYCHOLOGY (Rudolf Steiner Press, 1990), pp. 70-71.

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"...You need to be clear that we will not move forward if we do not stand upon a firm anthroposophical viewpoint, that is, if we do not keep ourselves free from desires for compromise. If we take a clearly delineated standpoint, then it is not impossible that we would ourselves form a Waldorf school in Paris. What is important is that we cannot be moved to make any compromises. Today, you get the furthest if you have a clearly spoken standpoint. You can be outwardly conciliatory, but inwardly what is important is that you have basic principles, and that you stand by them. For that, you will need the strength to look at things in a radical way and not give in to a tendency for compromise. As you know, at least in the spirit of our endeavor, we have tried during this first year to work from such a firm position. I hope that will become clearer. 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.

"To the extent that I feel in a very living way what it means to you to have devoted your entire person to work of the Waldorf School, I would like to say something more. As Waldorf teachers, we must be true anthroposophists in the deepest sense of the word in our innermost feeling. We must be serious about an idea often mentioned as a foundation of Anthroposophy, one of importance for us. We should be aware that we came down from the spiritual worlds into the physical world at a particular time. Those we meet as children came later and, therefore, experienced the spiritual world for a time after we were already in the physical world. There is something very warming, something that strongly affects the soul, when you see a child as a being who has brought something from the spiritual world that you could not experience because you are older. Being older has a much different meaning for us. In each child, we greet a kind of emissary bringing things from the spiritual world that we could not experience." — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER, pp. 118-119.

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"I pushed hard to do my student teaching in the [Waldorf] school. This was not an easy feat since both the school and my university didn’t want me to do it, yet I managed to spent 8 weeks as a student teacher at this new school. To be honest, I did see some wonderful things; beautiful classrooms, art work, story time...but I had a problem with Waldorf’s way of handling academic subjects. Waldorf educational philosophy states that focusing children's learning on intellectual endeavors too soon distracts from their physical, spiritual, and emotional development, so reading, writing, and math are not taught at all during preschool. Instead, emphasis is placed fantasy, imagination, storytelling, rhyming, and movement games ... When anything academic is taught, it is sugar coated and washed clear of any analytical thought so as not to force the "little ones" into thinking too hard.

"...I wanted to teach children to learn to think for themselves; to analyze, synthesize, and extrapolate information as opposed to simply regurgitating it the way it is done in more traditional settings. What I soon found out was that children were simply regurgitating in the Waldorf settings also. Only instead of taking a standardized test or filling out a worksheet, in Waldorf it was copying a drawing or memorizing a poem. Although this was esoterically more pleasing to the casual observer, in essence it was still superficial learning.

"...[S]cience, social studies, and history theoretically were all explored and integrated into the curriculum, but always on a “Waldorf” timeline and scale, and never in-depth. Additionally, the information imparted was often not accurate. For example, the children were taught that there were 4 elements — Earth, wind, fire and air, and that the continents were islands floating on the ocean....

"Worse in my eyes than not teaching accurate facts in the classroom was the reality that children who had interests in things that were not part of the Waldorf curriculum for their age were not only not allowed to learn about those interests at school, but their parents were encouraged, (dare I say “pressured”) to not allow them to pursue their interests at home either. Their parents were told that exposure to anything non-Waldorf would hurt their development....

"...If a child had a question that required deeper study, such as, “Greek myths are really cool. Where did the Greek people live?”... [t]hey weren’t given a straight answer. They weren’t shown a map of Ancient Greece, or photos of its ruins, or of it today ... I was told that such information was too overwhelming for them, and that giving them the answers to their questions or teaching them the skills they needed to answer their questions on their own, would be forcing too much on them....

"The longer I spent at the school, the more I saw what I considered an attack on the intellect and personal needs and interests of a child." — Montessori teacher Lysa De Thomas, MONTESSORI ANSWERS, "You seem to have a lot of opinions on Waldorf education. What are your experiences with Waldorf Education?" [http://www.montessorianswers.com/my-experiences-with-waldorf.html].

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“There are beings that can be seen with clairvoyant vision at many spots in the depths of the earth, especially places little touched by living growths, places, for instance, in a mine which have always been of a mineral nature. If you dig into the metallic or stony ground you find beings which manifest at first in remarkable fashion — it is as if something were to scatter us. They seem able to crouch close together in vast numbers, and when the earth is laid open they appear to burst asunder. The important point is that they do not fly apart into a certain number but that in their own bodily nature they become larger. Even when they reach their greatest size, they are still always small creatures in comparison with human beings. The enlightened man [i.e., a man who embraces the rationalist values of 'The Enlightenment'] knows nothing of them. People, howeer, who have preserved a certain nature-sense, i.e., the old clairvoyant forces which everyone once possessed and which had to be lost with the acquisition of objective consciousness, could tell you all sorts of things about such beings. Many names have been given to them, such as goblins, gnomes, and so forth.”— Rudolf Steiner, NATURE SPIRITS (Rudolf Steiner Press, 1995), pp. 62-3.

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"My examination and documentation of other Waldorf pupil's lessons verifies that they too copied Anthroposophy-for-juniors off the board during class, and not only in picture form. One child wrote, 'OUT OF HEAVEN INTO BIRTH FROM THE STARS TO THE EARTH I HAVE FLOWN.' Another child transcribed, 'In September Michael is near, he will help us overcome all fear.' Yet the schools frequently deny that they teach Anthroposophy to children. Recently, a forty-eight page ad for Anthroposophy appeared in Utne Magazine, entitled 'An Emerging Culture, Rudolf Steiner's Continuing Impact in the World.' The ad states:

"'Opponents of Waldorf education, which is based on Steiner's insights into child development, equate the curriculum with anthroposophy, which they claim to be a religion. Waldorf advocates respond that Rudolf Steiner's anthroposophy is deteminedly [sic] nonreligious and isn't taught in Waldorf schools anyway' (Bamford & Utne. 2003, June, p. 11 advertising section sponsored by Rudolf Steiner Foundation and Utne Magazine).

"It frustrates me when people deny that Anthroposophy is a religion and that the schools don't teach Anthroposophy to children because the evidence suggests otherwise. My daughter's books show that indeed she was taught Anthroposophy, in picture form as well as in written form. 'The human being is like a little universe inside a big one. Sun, moon and stars find their likeness in mans head, trunk and limbs'; 'The Sylphs, Salamanders, Gnomes and Undines are the earth's scribes'; 'The body is the house of the spirit;' etc. If you deconstruct the lessons, the curriculum, and the pedagogy, you cannot ignore the fact that Waldorf is a mystery school, a magical lodge for juniors." — Sharon Lombard, “Spotlight on Anthroposophy”, CULTIC STUDIES REVIEW, Vol. 2, No. 2, 2003.

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"A teacher asks about how continents swim.

"Dr. Steiner: Usually people do not think about how it looks if you move toward the center of the Earth. You would soon come to regions where it is very fluid, whether it is water or something else. Thus, according to our normal understanding, the continents swim. The question is, of course, why they don’t bump into one another, why they don’t move back and forth, and why they are always the same distance from one another, since the Earth is under all kinds of influences. Why don’t they bump into one another? For instance, why is a channel always the same width? We can find no explanation for that from within the Earth. That is something that comes from outside. All fixed land swims and the stars hold it in position. Otherwise, everything would break apart. The seas tend to be spherical.

"A teacher asks for more details. Dr. Steiner takes a teacher’s notebook and draws the following sketch in it while giving an explanation.

"Dr. Steiner: The contrast is interesting. The continents swim and do not sit upon anything. They are held in position upon the Earth by the constellations. When the constellations change, the continents change, also. The old tellurians and atlases properly included the constellations of the zodiac in relationship to the configuration of the Earth’s surface. The continents are held from the periphery; the higher realms hold the parts of the Earth. In contrast, the Earth holds the Moon dynamically, as if on a leash. The Moon goes along as if on a tether." — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER, pp. 616-618.

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"...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. That is something I mentioned before in connection with the 'discussion meetings.' They need to be avoided. If the children put forth questions of conscience, and you answer them, then there is nothing to say against that.

"We also need a second thing. The older students often mentioned that we emphasize that the Waldorf School is not to be an anthroposophical school. That is one of the questions we need to handle very seriously. You need to make the children aware that they are receiving the objective truth, and if this occasionally appears anthropo- sophical, it is not anthroposophy that is at fault. Things are that way because anthroposophy has something to say about objective truth. It is the material that causes what is said to be anthroposophical. We certainly may not go to the other extreme, where people would say that anthroposophy may not be brought into the school. Anthroposophy will be in the school when it is objectively justified, that is, when it is called for by the material itself." — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER, pp. 494-495.

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"...[N]owadays the presence of a 'thought interest' in great existential issues is much less important than the presence of the will to actually bring about the conditions that make a system of education such as this one possible. The remarkable thing about this is that while there is the broadest possible interest in the thought or the feeling that such and such ought to be, this is not accompanied by any real will interest. That no real will interest accompanies it is the reason why I call what it is our conferences deal with, 'literature.' Literature is what it actually is; it is not something that will be transformed into action.

"One of the most important facts about the background of the Waldorf School is that we were in a position to make the anthroposophical movement a relatively large movement. The anthroposophical movement has become a large one. This is evident from the fact that difficult anthroposophical books go through many editions.9 Interest springs up everywhere. This is a 'thought interest,' or even goes beyond thought interest to the extent that the people who come together in the anthroposophical movement also have a feeling interest in it, an interest of the heart. In all of our modern movements people are coming together with a mere 'thought interest' that is transformed into a talking interest in those who are somewhat active. The anthroposophical movement gathers together those people who have an intense human need, a soul need, to make headway with regard to the essence of the human being. This is what things look like when we consider an interest in knowledge, a feeling interest, more theoretically. There are very many people today who realize that there is something here that can satisfy their spiritual interests. That is how it stands today, and I hope that its growth is guaranteed in spite of the scandalous opposition to it." — Rudolf Steiner, RUDOLF STEINER IN THE WALDORF SCHOOL (Anthroposophic Press, 1996), pp.156-157.

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"A teacher: Should we work toward making it possible for the Waldorf School to be under Dornach [i.e., officially connected to the Anthroposophial headquarters in Dornach, Switzerland].

"Dr. Steiner: As with everything that can really be done, the moment we wish to join the school with Dornach we are treading upon a path we once had to leave, had to abandon, because we were not up to the situation when we undertook it. That is the path of threefolding. If you imagine the Independent Waldorf School joined with the School of Spiritual Science, you must realize that could only occur under the auspices of what lies at the foundation of threefolding. We would be working toward a specific goal if all reasonable institutions worked toward threefolding. However, we have to allow the world to go its own way after it intentionally did not want to go the other one. We are working toward threefolding, but we have to remember that an institution like the Independent Waldorf School with its objectively anthroposophical character, has goals that, of course, coincide with anthroposophical desires. At the moment, though, if that connection were made official, people could break the Waldorf School’s neck. Therefore, the way things presently are, I would advise that we not choose a new administrative committee; rather, leave it as it is and decide things one way or another according to these two questions. First, is it sufficient that the teachers here at the school become individual members of the School of Spiritual Science in Dornach? Or, second, do you want to be members through the faculty as a whole, so that you would have membership as teachers of the Independent Waldorf School? In the latter case, the Pedagogical Section in Dornach would have to concern itself with the Waldorf School, whereas it would otherwise be concerned only with general questions of pedagogy." — Rudolf Steiner, RUDOLF STEINER IN THE WALDORF SCHOOL (Anthroposophic Press, 1996), pp. 705-706.

[R.R.]