— Rudolf Steiner

IS ANTHROPOSOPHY A RELIGION?

including

TWO FALSEHOODS

and

THE GOETHEANUM

Anthroposophists and Waldorf faculty members deny many things. Crucially, they often deny that Anthroposophy is a religion. For instance, at the Waldorf Answers website, the denial is absolute: 

“No, anthroposophy is not a religion, nor is it meant to be a substitute for religion.” [1] 

“[S]teiner felt...he had to infuse Theosophy, which had an anti-Christian bias, with the real meaning of Christ....” [2] 

“Rudolf Steiner...a pivotal figure of twentieth-century esotericism...blended modern Theosophy with a Gnostic form of Christianity, Rosicrucianism, and German Naturphilosophie.” [3] 

“Anthroposophy is continuous with the Rosicrucian stream of the Christian esoteric tradition.” [4] 

There can be no doubt that Christianity, in whatever form, is a religion. If Anthroposophy is Christianity blended with other spiritualistic traditions, we are justified in at least suspecting that Anthroposophy is indeed a religion. But let’s delve deeper. Bamford and Goodrick-Clarke agree that Steiner “infused” or “blended” Theosophy with Christianity. Steiner himself made no secret of the importance of Theosophy in his life and thought. [5] Steiner was a Theosophist before breaking away to set up Anthroposophy as a separate spiritual movement, and he was outspoken in his admiration for a key leader of Theosophy, Helena Blavatsky: 

“One thing can be said of the writings of Helena Petrovna Blavatsky. Only one who does not understand them can underestimate them. Anyone who finds the key to what is great in these works will come to admire her more and more.” [6] 

Well, then, let's consult Helena Blavatsky, asking her whether Theosophy is a religion. She gives a typically scrambled occultist answer: 

“It is perhaps necessary, first of all, to say, that the assertion that ‘Theosophy is not a Religion,’ by no means excludes the fact that ‘Theosophy is Religion’ itself. A Religion in the true and only correct sense, is a bond uniting men together — not a particular set of dogmas and beliefs. Now Religion, per se, in its widest meaning is that which binds not only all MEN, but also all BEINGS and all things in the entire Universe into one grand whole ... Thus Theosophy is not a Religion, we say, but RELIGION itself....” [7] 

So, is Theosophy a religion? No. Or, in other words, yes. It is the essence of religion. It is Religion. 

So the two major sources from which Steiner drew, Christianity and Theosophy, are religions. According to its adherents, Christianity is the one true religion of salvation. And according to its adherents, Theosophy is the one true overarching, whole-encompassing Religion. What, then, is Anthroposophy? It is a combination of these religions. The result, the blending of these sources, must necessarily be a religion as well. A religion added to a religion yields a religion. (Claiming that the result is a science, not a religion, because it provides the path to Truth, is unconvincing. Virtually all religions claim to provide the path to Truth. Indeed, making this claim in a system of meditations, prayers, and other spiritual exercises — a system such as Anthroposophy — is an identifying characteristic of religion.)

Of course, to find the most compelling evidence of the religious nature of Anthroposophy, we need to examine the work and words of Anthroposophy's founder, Rudolf Steiner. The evidence there is overwhelming. Note, for example, that Steiner wrote many prayers for others to use — a compilation of his prayers is titled PRAYERS FOR PARENTS AND CHILDREN. Note the first word in the title. Additional prayers, meditations, and spiritual exercises penned by Steiner can be found in such books as START NOW! and BREATHING THE SPIRIT. [8] Writing prayers for use by others is the activity of a religious leader, while reciting prayers written or prescribed by a religious leader is the activity of faithful adherents. In this context, it is important to note that Steiner wrote prayers to be recited by students in Waldorf schools. Here is one:

The Sun with loving light

Makes bright for me each day;

The soul with spirit power

Gives strength unto my limbs;

In sunlight shining clear

I reverence, O God,

The strength of humankind,

That Thou so graciously

Hast planted in my soul,

That I with all my might

May love to work and learn.

From Thee come light and strength,

To Thee rise love and thanks. [9]

Steiner attempted to disguise the nature of this prayer, just as Waldorf schools generally deny that they are religious institutions [10], just as Anthroposophists generally deny that Anthroposophy is a religion. Steiner cautioned his teachers against allowing outsiders to know that Waldorf students are required to recite prayers. With specific reference to the prayer I just quoted, Steiner said: 

“We also need to speak about a prayer. I ask only one thing of you. You see, in such things everything depends upon the external appearances. Never call a verse a prayer, call it an opening verse before school. Avoid allowing anyone to hear you, as a faculty member, using the word ‘prayer.’” [11] 

“We hold the Sunday services within the context of the school. They are part of the school ... I would certainly deny any association with a Sunday service outside the school. It only makes sense if there are a number of children receiving religious instruction from an anthroposophical basis and there is a Sunday service in our school for these children." [12] 

Not all Anthroposophists deny that Anthroposophy is a religion or that Waldorf schools are religious. Here are two statements made by Anthroposophist and Waldorf teacher Eugene Schwartz:

"I'm glad my daughter gets to speak about God every morning: that's why I send her to a Waldorf school. She's learning stories from the Old Testament, or the Hebrew Scriptures ... She's learned that God created the world in seven days; she's learning about Abraham, and the terrible existential struggle he had when he was asked by God to sacrifice his son. She's going to learn about the king, the battles, the Israelites. [S]he's learning it as truth. She comes home filled with this, bubbling up with it. She speaks about it as she crochets socks for her sister, she talks about it as she gets out her violin and begs to practice. She's filled with it. That's why I send her to a Waldorf school. She can have a religious experience. A religious experience. I'll say it again: I send my daughter to a Waldorf school so that she can have a religious experience." [14]

And:

"I would like to say if a public school superintendent came up to me and said [he would] like to start a Waldorf program, can you help me? ... I would say 'Yes, let me give you these ten books by Rudolf Steiner, starting with THEOSOPHY, OCCULT SCIENCE, THE PHILOSOPHY OF FREEDOM. Read them and let's talk.’ And if he came back and talked I'd go further: ‘Do you realize how much Christianity there is in our school? Do you realize that we are thinking about these children in the light of reincarnation and karma? That's how a teacher's working with them. Do you want me to say this to your parents? Do you know, Mr. Public School Superintendent, the degree of courage that it's going to take to have a Waldorf program in your district?’ If he hasn't jumped out of the window by then, maybe we can work with something. But how many public school superintendents have courage? Do we really think they are the people who are going to move Waldorf education forward into the future? I doubt it." [15]

The following is an excerpt from a message Peter Staudenmaier posted on the free speech forum, waldorf-critics: groups.yahoo.com/group/waldorf-critics/message/1286. I have modified it slightly for use here.

“The leading historian of anthroposophy today is Helmut Zander, whose background is in the history of religion. In a 2002 article, Zander thoroughly explores the question of whether anthroposophy is a religion. [16] Zander's basic argument there is that Steiner rejected the label of 'religion' for his own spiritual teachings in order to posit anthroposophy as the transcendence of religion and science, a move that Zander considers unconvincing to non-anthroposophists.

“Other German historians of religion share this view, and characterize anthroposophy as ‘the most successful form of “alternative” religion in the [twentieth] century.’ [17] One of the better overviews of Steiner’s place within the broader religious landscape of early twentieth century Germany is Thomas Nipperdey's book RELIGION IN UMBRUCH: Deutschland 1870-1918. [18]

“Such classifications are by no means uniformly contested by anthroposophists themselves; consider for example the entry ‘Anthroposophy’ by anthroposophist Robert McDermott in ENCYCLOPEDIA OF RELIGION. [19]

“For further background on this question, I recommend the very extensive discussions of anthroposophy in Wouter Hanegraaff's book NEW AGE RELIGION AND WESTERN CULTURE.” [20] 

Having established that Anthroposophy may fairly be termed a religion, let’s shift focus slightly and ask how often this religion shows up in Waldorf classrooms. Steiner, as we have seen, claimed that Waldorf schools are not meant to teach Anthroposophy to the students. Here’s another form of this denial: 

“We are not interested in imposing our ‘dogmas,’ our principles, or the content of our world-view [sic] on young people ... We are striving to include in our instructional methods a way of dealing with individual souls that can originate in a living spiritual science.” [21]

“[W]e believe that spiritual science differs from any other science in filling the entire person....” [22] 

“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 one. The anthroposophical movement has become a large one.” [23] 

Steiner was reasonably candid about the importance of Anthroposophy to Waldorf schools. 

“The anthroposophical movement is the basis of the Waldorf School movement.” [24] 

“[W]e had to create our curricula and educational goals on the basis of a true understanding of the human being, which can only grow out of the fertile ground of anthroposophy. Then we would have a universally human school, not a school based on a particular philosophy or denomination  ....” [25] 

“For the seventh, eighth, and ninth grade independent religious instruction we could move into a freer form and give a theoretical explanation about such things as life before birth and after death. We could give them examples. We could show them how to look at the major cultural connections and about the mission of the human being on Earth. You need only look at Goethe and Jean Paul [i.e., Johann Paul Friedrich Richter, a German author] to see it. You can show everywhere that their capacities come from a life before birth.” [26] 

“You need to make the children aware that they are receiving the objective truth, and if this occasionally appears anthroposophical, it is not anthroposophy that is at fault. Things are that way because anthroposophy has something to say about objective truth ... Anthroposophy will be in the school when it is objectively justified, that is, when it is called for by the material itself.” [27] 

"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." [28] 

ANTHROPOSOPHY:

A New Religion;

and a Rather Strange One

We need not, at this moment, attempt to survey the doctrines of Anthroposophy. It is sufficient to understand that Anthroposophy bears some resemblance to Christianity, in that it centers on Christ.* We have Steiner's word that Anthroposophy centers on Christ:

"Those who are not cowards know Christ is always revealing Himself; therefore, we may accept what He has revealed in the form of anthroposophy as a true Christ-revelation. Members [of the Anthroposophical movement] have often asked me how they can establish a relationship with Christ. This is a naive question; for everything we strive for, every line we read of our anthroposophical science, is an entering into a relationship with Christ. In a certain sense, we really do nothing else." — Rudolf Steiner, TOWARD IMAGINATION (SteinerBooks, 1990), p. 36.

"We have often emphasised that one...important point in the development of humanity on earth was reached when the Christ-Impulse was given at the beginning of our era ... When we look back beyond the Atlantean into the Lemurian age, we come to that point in time when the first rudiment of the human ego was implanted in the human being ... We know that the implanting of the ego in man is part of the collective development of the earth. The earth passed through the Saturn, Sun and Moon ages, and then only did it become the structure it is to-day. On Saturn the germ of the physical body was laid, on the Sun that of the etheric body, on the Moon that of the astral body, and the germ of the ego was added on the earth ... The Christ-Impulse would have been given to man at the middle of the Atlantean epoch. Now, however, on account of the luciferic influence, man had to wait as long a time for the Christ-Impulse as had elapsed between the intervention of the luciferic influence and the middle of the Atlantean epoch. There was the same span of time between the entrance of Lucifer and the middle of the Atlantean epoch, as between that time and the arrival of the Christ-Impulse. Thus, through man's having acquired a likeness to the gods before he was meant to do so, we have to describe a delay of the Christ-Impulse." — Rudolf Steiner, "The Entrance of the Christ-Being Into the Evolution of Humanity", a lecture, GA 116

◊ “Buddha...became for Mars what Christ has become for the earth.” — Rudolf Steiner, LIFE BETWEEN DEATH AND REBIRTH (SteinerBooks, 1985), p. 72.

◊ “The Buddha wandered away from earthly affairs to the realm of Mars ... [T]he Buddha accomplished a Buddha crucifixion there.” — Ibid., p. 207.

Anthroposophy should not be confused with Christianity. Nor should it be confused with Buddhism or any of the world's other major religions. It is a new, strange religion. It is Anthroposophy. 

◊

* To explore the doctrines of Anthroposophy, see, e.g., "Everything", "Knowing the Worlds", "Matters of Form", and "Was He Christian?".

The Goetheanum, Anthroposophy's headquarters,

in effect a cathedral.

[See "The Goetheanum", below.

R. R. sketch, 2013, based on photo on

p. 10, THE GOETHEANUM

(Philosophical-Anthroposophical Press, 1961).]

“One question that is often asked is: ‘Is a Waldorf school a religious school?’ ... It is not a religious school in the way that we commonly think of religion ... And yet, in a broad and universal way, the Waldorf school is essentially religious.” 

“The mission of Anthroposophy to-day is to be a synthesis of religions. We can conceive of one form of religion being comprised in Buddhism, another form in Christianity, and as evolution proceeds the more closely do the different religions unite — in the way that Buddha and Christ themselves are united in our hearts.” 

— Rudolf Steiner, “Buddha and Christ: 

The Sphere of the Bodhisattvas”, 

ANTHROPOSOPHICAL QUARTERLY, 

Vol. 12, No. 4 

(Anthroposophical Society in Great Britain, 1964), 

GA 130. 

Sometimes Steiner acknowledged the truth, wittingly or not. Anthroposophy, a synthesis of various religions, is itself a religion. (A cocktail consisting of several alcoholic drinks is itself an alcoholic drink. A philosophy synthesizing several philosophies is itself a philosophy. A spiritual system synthesizing several religions is itself a religion.)

Anthroposophy purports to be a method of acquiring knowledge about the spiritual realm. Its adherents say it is a science, not a religion.  But centering on a panoply of good and evil gods, Anthroposophy aims for far more than the acquisition of "knowledge." Anthroposophy, a synthesis of various religions, is itself a religion, combining teachings from Theosophy, gnostic Christianity, and Hinduism, with admixtures from other spiritual belief systems including Zoroastrianism and Buddhism. The practice of Anthroposophy entails faith, reverence, prayers, meditations, spiritual guides, spiritual observances, submission to the gods, and efforts to fulfill the will of the gods. Anthroposophy lays out the path to spiritual improvement and salvation for its adherents, and it threatens spiritual loss and perdition for everyone else. Anthroposophists believe that they are on the side of the gods, and they believe that their critics are on the side of the demonic powers.

Anthroposophy is a religion. (But perhaps I am repeating myself. I apologize. But the denials of this reality are repeated almost endlessly, which means we must rebut the denials nearly as often.)

To further examine whether Waldorf schools 

are essentially religious institutions, 

see 

"Here's the Answer" 

"Schools as Churches" 

"Spiritual Agenda" 

and 

"Soul School"

On many pages here at Waldorf Watch, important points are reiterated multiple times in multiple ways.

(Often, the pages are compilations of items originally posted elsewhere.) 

Moreover, some important page sections appear on more than one page. 

Whenever you come upon material that you have already read or absorbed, please just skip ahead. 

You should soon reach material that is less familiar to you.

Here is an excerpt from an item

posted at the Waldorf Watch "news" page

[https://sites.google.com/site/waldorfwatchannex/october-20-31-2010]:

 

"Waldorf schools are not part of any church. They espouse no particular religious doctrine but are based on a belief that there is a spiritual dimension to the human being and to all of life. Waldorf families come from a broad spectrum of religious traditions and interest [sic]. Monadnock Waldorf School [in New Hampshire, USA] observes the cycle of the year through both traditional and lesser known [sic] festivals, most importantly Michaelmas in the autumn and Advent in the winter."

Waldorf Watch Response:

As far as I know, no one has accused Waldorf schools of being "part of any church." But the religious nature of Waldorf or Steiner schools is obvious even from the denial quoted here. The schools have a "belief" in the "spiritual dimension to the human being and to all of life." This is the essence of religion. Moreover, the schools "observe" such festivals as Michaelmas and Advent. These are religious observances. Michaelmas is the "mass" or celebration for the archangel Michael. Advent is the celebration of the coming ("the advent") of Christ.

 

And what do Waldorf teachers think they are doing, even as they conceal their purposes behind such misleading statements as calling Rudolf Steiner a "scientist"? They think they are fulfilling the religious purpose of channeling the gifts of the gods to all beings here on Earth. As Steiner himself said to Waldorf teachers,

“Among the faculty, we must certainly carry within us the knowledge that we are not here for our own sakes, but to carry out the divine cosmic plan. We should always remember that when we do something, we are actually carrying out the intentions of the gods, that we are, in a certain sense, the means by which that streaming down from above will go out into the world.” — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER (Anthroposophic Press, 1998), p. 55.

 

It is perfectly true that "Waldorf families come from a broad spectrum of religious traditions." But all Waldorf students are steered in a single direction: toward the religion created by Rudolf Steiner, Anthroposophy.

◊

 

* To see various sites where Waldorf schools use the inadvertently revealing denial I have quoted, or a version thereof, see e.g.,

 
http://monadnockwaldorfschool.org/about_us/faq.html

www.tidewaterschool.org/about/history

www.capeannwaldorf.org/about/faq

www.jaxwaldorf.org/faq5.htm, www.lakechamplainwaldorfschool.com/our_school/waldorf_education/frequently_asked_questions/

www.kelownawaldorf.org/faq

 

And AWSNA:

http://www.whywaldorfworks.org/02_W_Education/faq_about.asp

I wrote this on October 20, 2010. The links may become obsolete, and/or the schools may rush to amend their online statements. As of Oct. 20, 2010, everything I report here is accurate.

Steiner wrote numerous prayers, meditations, and spiritual exercises

for his followers to use. Here are some pertinent publications.

PRAYERS FOR PARENTS AND CHILDREN

[Rudolf Steiner Press, 2004, front cover.]

From the back cover: 

"This collection of special prayers is a wonderful companion for parents and carers seeking to help children on their journey through childhood. There are verses for every occasion: for the mother to speak as the incarnating soul prepares to be born; for the baby after its birth; for very young and older children; as well as prayers for morning and evening, and graces to be spoken at table."

START NOW!

A Book of Soul and Spiritual Exercises

[SteinerBooks, 2004, title page.]

"Meditation Instructions, Meditations, Exercises,

Verses for Living a Spiritual Year, Prayers for the Dead

& Other Practices for Beginning and

Experienced Practitioners."

THE ILLUSTRATED CALENDAR OF THE SOUL

[Temple Lodge Publishing, 2004, front cover.]

“The year has a life of its own, and the human soul can share in that life and become part of it. In listening week by week to the language of the year, the soul will find a way to discover also its own nature ... In this Calendar the verse given for each week is intended to help the soul into an experience of that week as part of the life of the whole year. The Calendar is designed to express all that echoes in the soul when it unites itself with that life." — Rudolf Steiner, p. i.

VERSES & MEDITATIONS

[Rudolf Steiner Press, 2004, front cover.]

From the back cover: 

"Featuring over 90 of Rudolf Steiner's best-loved verses and meditations, this volume collects a range of material on various themes, such as working with spiritual beings, connecting with loved ones who have passed over, developing selfhood, and celebrating festivals and seasons."

"Rudolf Steiner described how in the three successive stages of the life after death the spiritual Hierarchies [i.e., ranks of gods] progressively receive and transmute the fruits of man's earthly life. Expressing it in these meditative sayings, he recommended the practice of thinking thus concretely about the Dead. 'We utter a simple and good, a wonderful and beautiful prayer, when we think of the connection between life and death, or of one who has passed through the gate of death, in this way.'" [p. 236.]

PRAYERS AND GRACES

[Floris Books, 1996, front cover.]

This volume, compiled by a priest of the Christian Community, includes prayers from many sources — predominantly Rudolf Steiner. There are prayers for meal times, prayers for children, prayers for the dead, etc. One of Steiner's prayers, on p. 57, asks for "strength and power from spirit lands." Another, on the same page, is addressed to "Ye who watch over the souls in the spheres." One on p. 62 enumerates gods of nine different ranks. [For more on the gods of Anthroposophy, see "Polytheism".]

Steiner sometimes described the purpose of his movement in terms that are clearly religious, even while using the misleading term "science." For example: 

"The mission of the Spiritual Science Movement [i.e., Anthroposophy] is to prepare those who have the will to allow themselves to be prepared, for the return of the Christ upon earth ... In order to be led to real Christianity, the men of the future will have to receive that spiritual teaching which Spiritual Science is able to give." — Rudolf Steiner, THE GOSPEL OF ST. JOHN (Anthroposophic Press, 1973), p. 189.

Steiner's conception of "real" Christianity is, however, far removed from the teachings offered in mainstream Christian churches. [See "Was He Christian?"]

Logically, if we are to understand whether Anthroposophy is a religion, we need to decide what we mean by the word "religion." Here is the Anthroposophical view: 

"Religion means the establishment of a connection with the divine." — Waldorf teacher Roy Wilkinson, RUDOLF STEINER: An Introduction to His Spiritual World-View (Temple Lodge Publishing 2005), p. 229.

This is precisely what Anthroposophy is meant to do: to help us comprehend and connect to the divine. Thus, by Anthroposophy's own standards, Anthroposophy is a religion.

Here is another item from 

the Waldorf Watch "news" page:

"Pacific Justice Institute joins suit against Waldorf charter school

"What’s the definition of a religion?

 

"It sounds like a term paper assignment. But it’s also central question in [a] lawsuit that seeks to remove public funding from a pair of 'Waldorf-inspired' public charter schools that are part of the Sacramento City Unified School District [California, USA].

 

“The original lawsuit was first filed by a group called People for Legal and Non-Sectarian Schools (PLANS) back in 1998. The San Francisco-based group, which says they are largely made up of former Waldorf parents and students, claims that Waldorf schools teach a religious philosophy and therefore should not be eligible for taxpayer funding.

 

“...On Feb. 9, the Pacific Justice Institute filed papers with the court to join PLANS on an appeal. The conservative legal group files lawsuits to defend the rights of Christians, often suing school districts.

 

“'Here we have a set of beliefs, anthroposophy, which addresses the issue of life after death, espousing human-to-human reincarnation,' said the group’s president, Brad Dacus. 'It’s a mix of Hinduism, Gnostic Christianity, and medieval occultism.' 

 

“...The Pacific Justice Institute has enlisted John Calvert, an attorney known for his work on church-state issues, in a further attempt to show that anthroposophy is a religion. Calvert said the operative feature is not having worshippers who show up every Sunday and donate money.

 

“'Religion is a broad concept,' as defined by the courts, Calvert said.

 

“In fact, as defined by case law, even atheism is a religion. The definition, he said, is any 'organized set of beliefs' around 'ultimate questions' such as the meaning and origin of life, and whether or not it continues after death. He said he hopes to show the anthroposophy qualifies.

 

“This, Calvert said, would clear the way for plaintiff attorneys to final introduce evidence around the curriculum taught in Waldorf school: 'The question of whether the school is promoting that religion, which is a completely different question.'”  

[2-14-2011  http://www.capitolweekly.net/article.php?_c=zhrdf7j4wex7a0&xid=zhrb07wx8ndx31&done=.zhrdf7j4wfj7a0]

Waldorf Watch Response:

To consider whether Anthroposophy is a religion, see the nicely titled page "Is Anthroposophy a Religion?"  

To consider why a pro-Christian group might oppose the teaching of Anthroposophy, see "Was He Christian?" 

To consider whether Anthroposophy is taught — overtly or covertly — in Waldorf schools, see "Here's the Answer" and "Spiritual Agenda".

All elements of the Waldorf curriculum 

— including art — reflect the spiritual

doctrines of Anthroposophy.

See, e.g.,

Rudolf Steiner, ART AS SEEN IN THE LIGHT OF MYSTERY WISDOM 

(Rudolf Steiner Press, 1996)

Rudolf Steiner, ART AS A SPIRITUAL ACTIVITY 

(Anthroposophic Press, 1998)

Rudolf Steiner, THE ARTS AND THEIR MISSION 

(Anthroposophic Press, 1964).

[R.R. painting, emulating the spiritual style

of much Anthroposophical art, 2010.

See "Anthroposophical Art".]

Here is an excerpt from

"The Rudolf Steiner Threat to Victorian Education"

by Ian Robinson.

http://www.waldorfcritics.org/active/articles/Steiner-Robinson.htm

(Victoria is a state in Australia.)

There is no doubt that Steiner's Anthroposophy in general, and in its educational aspect in particular, is a religion. It possesses all the characteristics we are familiar with in other religions:

There is a 'founding father', Rudolf Steiner, who is revered by his followers.

There are a number of texts written by Steiner which are seen as holding the key to spiritual truth and all other aspect of life by his disciples.

The ideas in these texts arose out of the religious and mystical experiences of their author.

The followers of Steiner see themselves as having privileged access to the truth through the insights of Steiner.

The Steiner system touches all aspects of the life of its followers, and especially their spiritual and philosophic beliefs.

The followers of Steiner see themselves as an elite of initiates, often misunderstood by an ignorant general populace who have not yet seen the (Steiner) light.

There are, within the movement, different 'sects' with slightly different views of how the founder is to be interpreted.

The system of Anthroposophy has remained fixed and unalterable in its main tenets since the death of its founder.

Steiner 'Education' is not something separate and distinct from Steiner religion, but is an integral part of it:

“The subjects you teach will not be treated in the way they have been dealt with hitherto. You will...have to use them as a means with which to develop the soul and bodily forces of the individual in the right way.” [PRACTICAL ADVISE TO TEACHERS, p. 9.]

As a religion, Steiner 'Education' has no part in a secular education system.

— Ian Robinson

TWO FALSEHOODS

The first Waldorf school opened in Stuttgart, Germany, in 1919. On Feb. 5, 1924, Rudolf Steiner held a long discussion with the school's teachers about the relationship between the school and the Anthroposophical Society (the formal organization responsible for Anthroposophical activities, based at the Goetheanum, in Dornach, Switzerland). Steiner had recently formalized his own connection with the Anthroposophical Society, becoming its official leader. He was also, at this time, head of the Waldorf School.

During the discussion, Steiner made clear that maintaining official separation between the school the the Society had been advisable to date, but he now was considering how the two organizations might draw closer together, even if only informally.

Background: The Anthroposophical Society had become more explicitly, openly esoteric as a result of actions taken at a conference during the previous Christmas. The Waldorf School had always presented itself as neither esoteric in general nor Anthroposophical in particular. But Steiner's remarks during the faculty meeting on Feb. 5 showed how this has been largely a pose — while not formally associated with the Anthroposophical Society, the school had been, from the start, Anthroposophical to its core. During the meeting, Steiner exposed this secret as well as the other great secret underlying Waldorf schooling: He admitted that Anthroposophy is a religion.

Here's a play-by-play. (The entire discussion lasts for many pages. If you want to read it all — which I recommend — you'll have to get the book, FACULTY MEETINGS WITH RUDOLF STEINER, Vol. 2.)

Toward the beginning of the discussion, Steiner said, 

"Formally, the Waldorf School is not an anthroposophical institution; rather, it is an independent creation based upon the foundations of anthroposophical pedagogy. In the way it meets the public, as well as the way it meets legal institutions, it is not an anthroposophical institution, but a school based upon anthroposophical pedagogy." [29] 

"...a school based upon anthroposophical pedagogy. Suppose the Independent Waldorf School were now to become officially related to the School of Spiritual Science [the education wing of the Anthroposophical Society] in Dornach. Then the Waldorf School would immediately become an anthroposophical school in a formal, external sense. Of course, there are some things that would support making such a decision. On the other hand, consider whether the Waldorf School can fulfill its cultural tasks better as an independent school with an unhindered form than it can as a direct part of what emanates from Dornach." [30] 

"[I]f the school suddenly became an [openly] anthroposophical school, that would upset both the official authorities and the public." [31] 

"[W]e have to remember that an institution like the Independent Waldorf School with its anthroposophical character, has goals that, of course, coincide with anthroposophical desires. At the moment, though, if that connection were made official, people would break the Waldorf School's neck." [32] 

"You see, the outside world views the Waldorf School Association as the actual administration of the school." [33] 

"When the school was founded, we placed great value upon creating an institution independent of the Anthroposophical Society. Logically, that corresponds quite well with having the various religious communities and the Anthroposophical Society provide religious instruction, so that the Society provides religious instruction just as other religious groups do." [34] 

"...just as other religious groups do. The Anthroposophical Society gives instruction in religion and the services. That is something we can justifiably say whenever others claim that the Waldorf School is an anthroposophical school." [35] 

"A teacher: 'Hasn't a change already occurred since you, the head of the Waldorf School, are now also the head of the Anthroposophical Society?' 

"Dr. Steiner: 'That is not the case. The position I have taken [as head of the Society] changes nothing about my being head of the school.'" [36] 

"I think you should decide to become members of the School of Spiritual Science as individual teachers, but with the additional remark that you want to become a member as a teacher of the Independent Waldorf School. I think this will achieve everything you want, and nothing else is necessary for the time being." [37] 

"Through such an action, you would accomplish something you actually want, namely, making the Independent Waldorf School part of the overall cultural mission of anthroposophy." [38] 

To summarize: We here see Steiner describing the deceptions that the Waldorf School had been involved in; he revealed the real nature both of the school and of Anthroposophy; and he proposed possible future steps that would bring the school into closer connection with the Anthroposophical Society without establishing an official bond (which might cause the school to get its neck broken).

Steiner's two biggest misrepresentations were 1) Anthroposophy is not a religion, and 2) Waldorf schools do not promote Anthroposophy. Here we have seen Steiner revealing the truth hidden behind these misrepresentations. Steiner presumably thought that deceiving outsiders was justified; it served a higher morality. Yet the fact is that he advocated deception; he promoted unethical conduct on the part of Waldorf faculty members. We need to see his falsehoods for what they are, and adjust our thinking accordingly.

The Waldorf school movement is built on falsehoods, especially the falsehoods we have examined just now. The deceptions practiced by many Waldorf schools today began with the establishment of the very first Waldorf School, in accordance with the wishes of Rudolf Steiner himself. [See "Secrets".] The truth is that Waldorf schools exist to promote the religion called Anthroposophy.

— Roger Rawlings

THE GOETHEANUM

The worldwide headquarters of Anthroposophy is the Goetheanum, located in Dornach, Switzerland. The structure is intended to embody, in physical forms, the spiritual meaning of Anthroposophy. We can gain an important insight into the nature of Anthroposophy, then, by noticing that the Goetheanum is, in effect, a cathedral. Steiner meant the Goetheanum to be the successor of humanity's previous temples and churches, and he hoped it would be the inspiration for many more Anthroposophical religious centers.

Speaking to priests of the Christian Community (the openly religious Anthroposophical adjunct), Steiner described the purpose of the Goetheanum thus: 

“[T]he inner spiritual impulse that is intended to flow from the Goetheanum through the anthroposophical movement always contains an aspect that goes far beyond any theoretical understanding, indeed beyond any understanding altogether ... The tasks human beings must undertake today are growing great again ... [H]uman evolution cannot proceed further unless forces from the Mysteries [i.e., gnostic revelations] enter into evolution once again....” [74]

Front face, second Goetheanum,

with large etched-glass windows.

[R.R., 2009.]

The Goetheanum’s purpose — which surpasseth understanding — is to help Anthroposophy to save mankind by promoting our proper evolution, which requires a renewal of holy mysteries. This purpose is explicitly religious, albeit polytheistic: 

“It means that the human being is endeavoring to rise up with his forces into the divine, spiritual region; there he meets with the gods....” [75]

“In that moment over there in the now burnt-down Goetheanum when you inaugurated a new priesthood in the movement for a Christian renewal, in that moment a new age of the mysteries began, a new age for the Act of Consecration of Man and for an understanding of apocalypse, of revelation.” [76]

“According to its constitution, the task of the School of Spiritual Science is to conduct research in the field of spirit in ways that can complement and take further the results obtained by mainstream academic research ... In Rudolf Steiner‘s plan, three Classes were to form the core and esoteric practice of the School. This work was to be rooted in mantric and meditative inner schooling. He was only able to create a First Class [he died before creating the other classes] ... The circle of First Class Holders [oversees] the appointment of new Class Holders.” [79] 

A quick reprise: Huge building, big meeting hall, colored glass windows, statue of Christ, pipe organ, cruciform layout, ceiling with a mural of the spirit realm, pulpit/rostrum, spiritualistic activities including the investiture of priests, center for the inner circle of initiates... This is a cathedral.

Main hall, first Goetheanum,

with pipe organ, mystic columns, and occult ceiling mural.

[R.R. sketch, 2010.]

Steiner revealed perhaps more than he meant to when discussing the creation of the Goetheanum's colored glass windows:

“These creations [the windows] will move the souls of those who gather together up there on the hill [the Goetheanum stands on a hilltop] and show them the path leading to the spirit. [paragraph break] May this holy mood pervade this building; may every strike of the cutter on the glass be carried out with the feeling,: ‘I am shaping something for the souls listening up there on the hill, something that will lead them out through space into the realms of spirit.’”  [80]

"‘Find thus, O Man, the path to the spirit!’” [81] 

“[T]he gods who dwell in exalted regions had not always been gods, but had once been human beings ... [H]uman beings can become a god [sic] only when they are ripe for that condition ... Two paths are therefore open to humanity. Either a person can live patiently in anticipation of...deification (theosis), or one can imagine oneself prematurely already a god [hubris]. The first path leads to true deification; the second, to folly and madness.” [82]

“Anthroposophy did not come to found sects or new religions. It came to call to life again what is the religion of humanity, the synthesis of all religions, the religion that is already there — Christianity. Not only is it able to call Christianity into fresh life, but for those who have been bereft of Christianity by modern science and the doubts arising from it, it is able to bring about, in the fullest sense, a resurrection of the religious life. Amongst all the other life-giving forces, Anthroposophy is able at this present time to enliven us and to bring about the resurrection of religious experience for all mankind.” [83]

“[W]e shall have gradually achieved the transformation of our own being into what is called in Christianity ‘the Father.’” [84]

“If all our labours are made living by the spirit on whom I call here this evening, if all the work on this hill is filled with the spirit of love — which is at the same time the spirit of true art — then from our building [the Goetheanum] there will flow out over the earth the spirit of peace, the spirit of harmony, the spirit of love. There will then be a chance for the work on this hill to find successors, so that many such centres of earthly and spiritual peace and harmony and love may spring up in the world ... The god dwelt in the Greek temple, and the congregation can dwell in Romanesque or Gothic churches. Now let the world of spirit speak through the building of the future.” [85]

Here Steiner clearly locates the Goetheanum in a holy line of descent: temples, churches, the Goetheanum.

The Goetheanum is not a collection of study halls, libraries, and laboratories. It does not embody a disinterested scientific examination of ultimate truths. It embodies a messianic intention, the potential salvation of humanity. Steiner said that love as well as wisdom will flow from the Goetheanum — as from Anthroposophy itself — spreading across the world. Humanity's eyes will be opened, the true path will be recognized, and many new Anthroposophical churches and cathedrals will rise, inspired by the first such cathedral, the Goetheanum, the "building of the future," the harbinger of mankind's future spiritual ascent.

This, at any rate, was Steiner's intention.

— Roger Rawlings

◊

* To look into this issue, see, e.g., "The Father", "God", "Sun God", "Polytheism", and "Was He Christian?".

The movable rostrum at the Goetheanum — 

more akin to a pulpit than an ordinary lectern.

[Detail, photo on p. 19 of THE GOETHEANUM

(Philosophical-Anthroposophical Press, 1961); color added.

I bought this booklet at the Goetheanum in 1963,

when several schoolmates and I toured the place,

chaperoned by our Waldorf German teacher.]

For information about the Christian Community

please use this link: "Community"

To see images of the first and second Goetheanums,

click here: Google/Goetheanum

To consider the need for faith

as affirmed by Steiner,

see "Faith"

For Steiner's view of Goethe,

see "Goethe".

 

The monumental statue in the Goetheanum 

is dominated by the figure of Christ.

He is the "Representative of Humanity."

The statue, which also includes figures of 

Ahriman and Lucifer,

is approximately 27 feet (nine meters) tall.

Christ mediates between Ahriman and Lucifer,

establishing the correct path 

for future human evolution.

Christ is our representative, our prototype:

Anthroposophy teaches that we will evolve to become

the same sort of perfected spirit Christ Jesus was.

[R.R. sketch, 2009.]

The main hall of the second Goetheanum,

showing pipe organ and colored glass windows. 

[R.R., 2009, based on photograph on p. 18,

GOETHEANUM 

(Philosophical-Anthroposophical Press, 1961).]

A movable rostrum/pulpit can be positioned 

center stage, front.

The stage is often used for eurythmic performances

and productions of Steiner's mystery plays — 

in effect, religious ceremonies.

This is how the hall looked for many decades, 

until 1997 when mystic columns

were added on each side, 

based on Steiner's conceptions:

[R. R. sketch, 2010, 

based on p. 129, Rudolf Steiner,

ARCHITECTURE:

 An Introductory Reader 

(Rudolf Steiner Press, 2003).]

[http://community.livejournal.com/antiwaldorf/profile]

This shows the main hall as it appears today. 

Taken from roughly the position where the rostrum goes, 

the photograph looks toward the pipe organ on the rear wall. 

A portion of the ceiling mural is visible, 

along with the mystic columns, 

and the lighting effects created by the colored windows.

For a peek inside the first Goetheanum,

scroll down this page to

"This is the interior of the original Goetheanum..."

For information about eurythmy,

see "Eurythmy"

For an introduction to Steiner's

mystery plays, 

see "Plays"

Variant of a mystical Anthroposophical seal, 

reflecting Steiner's interpretation of the Book of Revelation.

"The time will...draw near in which great changes will take place in the cosmos. When men will have attracted the sun power, the sun will once again be united with the earth. Men will become sun beings, and through the power of the sun, they will be able to bring forth suns. Hence, the woman that bears the sun in the fifth seal. Mankind will be so far along morally and ethically that all destructive forces resting in his lower human nature will have been overcome. This is represented by the animal with the seven heads and the ten horns. At the feet of the sun woman is the moon, which contains all those base substances that the earth could not use but had not tossed out. Everything in the way of magical forces that the moon still exerts on the earth at present will then be overcome. When man becomes united with the sun, he will have overcome the moon." 

— Rudolf Steiner, 

OCCULT SIGNS AND SYMBOLS 

(Anthroposophic Press, 1972), p. 55.

[R.R. sketch, 2014, 

based on the image in the book.] 

Like virtually any religion, Anthroposophy offers rewards to its adherents, and it threatens punishments for those who do not adhere. Thus, Steiner described various forms of what we might call perdition:

◊ Individual humans may descend to lower and lower stages in successive incarnations until they fall out of evolution. 

"Beings that stay behind at such stages appear in a later epoch as subordinate nature spirits." — Rudolf Steiner, NATURE SPIRITS (Rudolf Steiner Press, 1995), p. 70.*

  

"The evil race, with its savage impulses, will dwell in animal form in the abyss." — Rudolf Steiner, UNDERSTANDING THE HUMAN BEING (Rudolf Steiner Press, 1993), p. 103. 

“The best of all humanity must be chosen and prepared for survival beyond the time of the great War of All against All, when people will oppose them who bear in their countenances the sign of evil....” — Rudolf Steiner, EVIL, (Rudolf Steiner Press, 1997), p. 194. 

"[O]ur epoch and its civilisation will be destroyed by the War of All against All, by evil. Human beings will destroy each other in mutual strife ... A tiny handful of men will make good and thus insure their survival in the sixth epoch of civilisation." — Rudolf Steiner, "The Work of Secret Societies in the World" (transcript, Rudolf Steiner Archive), GA 93. 

“[A]t a certain stage, a separate celestial body becomes [i.e., will become] detached. This — as it were, an  ‘irreclaimable moon’ — includes all the beings who have persisted in withstanding the true course of evolution. It enters now upon a line of development such as no words can portray....” — Rudolf Steiner, OCCULT SCIENCE - AN OUTLINE (Rudolf Steiner Press, 1979), pp. 309-310.

“[S]ubhuman entities are subject to the rule of powers I always refer to as ahrimanic. These ahrimanic powers with their diverse sub-spirits — including sprite- and goblin-like beings who dwell in the elements of earth and water — have set themselves a [specific] task ... [These] beings, who have their fortress directly under the earth’s surface, exert influences that rise into our metabolism ... [They] battle to harden us and make us resemble them ... If someone has fallen prey during his lifetime to the ahrimanic powers...these beings can ‘harvest’ this after his death to create a whole population, a subhuman populace of the earth, which does indeed already exist ... And if we ask what such ahrimanic beings intend with this subhuman populace, it is this: to draw this kind of instinctual nature from a human being and make it into a being of earth and water. And beings of earth and water do now actually populate the strata directly below the earth's surface. There they dwell. People who can use spiritual vision to observe mines know such entities very well: they exist there, having been torn from a human being at the moment of his death. And there waits Ahriman, there wait the ahrimanic powers for a person's karma, caused by instincts, drives and passions, to lead him down into an incarnation where he takes special pleasure in such a being, and therefore finds in a particular life on earth that he does not wish to return to the world of spirit. Having left his physical body...he will seek instead to be embodied in a kind of subsensible being of this kind, to remain united with the earth: no longer to die but choosing to remain united with the earth as a subsensible entity ... [A]hrimanic beings...[seek] to entice so many people into their race that eventually the earth will be populated entirely by subhuman ahrimanic entities of this kind.” — Rudolf Steiner, SPIRIT AS SCULPTOR OF THE HUMAN ORGANISM (Rudolf Steiner Press, 2014), pp. 108-109. 

As we have seen, the primary purpose of Waldorf schooling is to promote Anthroposophy. Here's how Steiner put it when addressing Waldorf teachers:

 

"The Waldorf school must succeed; much depends on its success. Its success will bring a kind of proof of many things in the spiritual evolution of humankind that we must represent.

“... Let us especially keep before us the thought, which will truly fill our hearts and minds, that connected with the present-day spiritual movement are also the spiritual powers that guide the cosmos. When we believe in these good spiritual powers they will inspire our lives and we will truly be able to teach." 

— Rudolf Steiner, 

PRACTICAL ADVICE TO TEACHERS, 

Foundations of Waldorf Education 

(Anthroposophic Press, 2000) p. 189.

Spiritual evolution is a central Anthroposophical doctrines. The "spiritual powers" are the many gods recognized by Anthroposophy. The "present-day spiritual movement" is Anthroposophy. As devotees of this movement, Waldorf teachers must "believe," and by their faithful actions they must create a "proof" of the doctrines of their faith.

In brief, Waldorf teachers serve the gods, and in this service they work to promote the "true" religion: Anthroposophy.

A series of Waldorf teachers' guides has been released based on lectures given by Waldorf teacher Charles Kovacks. The books contain numerous indications that Waldorf schools have religious purposes. For instance, in THE HUMAN BEING AND THE ANIMAL WORLD (Floris Books, 2008), we find a hymn that is to be sung by Waldorf students. It expresses such Anthroposophical beliefs as that humanity stands at the center and pinnacle of the created universe, and that man is in all ways superior to — and not related to — animals:

"Birds fly in the air with wings outspread.

Beasts trample the earth with heavy tread.

But upright walks Man holding high his head.

Praise God who made all things well.

"Sweet song cometh from small birds' beak.

The large beasts can roar and the small ones squeak.

But Man utters words, only he can speak.

Praise God who made all things well.

"Strong wings carry birds above the land.

On paws and on hoofs beasts walk, run, and stand.

But none can compare with the human hand.

Praise God who made all things well." [p. 134.]

The hymn certainly flatters humanity, and most of us probably like the view it expresses. But whether it accurately conveys the capacities of lower animals and the difference between animals and humans is open to debate. Be that as it may, we should ask ourselves why a Waldorf teachers' guide includes a hymn for use by the students.

“Rudolf Steiner...a pivotal figure of twentieth-century esotericism...blended modern Theosophy with a Gnostic form of Christianity, Rosicrucianism, and German Naturphilosophie.” 

“Anthroposophy is continuous with the Rosicrucian stream of the Christian esoteric tradition.” 

Anthroposophy is "the most successful form of 'alternative' religion in the [twentieth] century." 

"[A]nthroposophists appear to be a relatively wacky Christian splinter group ... Anthroposophy attempts to blend together Christian mysticism, science, Goethe's ideas, German idealism and all kinds of mysterious occult knowledge...." 

— Tobias Rapp, 

SPIEGEL ONLINE/INTERNATIONAL, 

May 21, 2010.

Here is some artwork created by Waldorf

students in recent years:

"Out of Heavely into Birth"

"Lift your soul to heavens gate

For prayer it is never too late"

"Genesis"

If you find the spiritualism in Waldorf schools attractive,

be sure you understand the teachings it embodies. Waldorf spiritualism

 is not orthodox Christianity — nor is it Islam, Judaism, Hinduism,

Buddhism, or any other major faith. It is Anthroposophy,

which consists of very specific — and  very odd — doctrines.

[Images courtesy of People for Legal and Nonsectarian Schools.]

Steiner offered his followers "true" perception of the spiritual realm,

which he argued they cannot find in churches, temples, or mosques.

“Here is the body (red) and here what lies behind it — which is not visible ... And now, within this, I draw the life of soul unfolded by man in the physical world (blue) ... [W]hile we are living between birth and death, the imperceptible (yellow) develops, and remains wholly imperceptible to us. When we die, our thinking, feeling and willing do not continue; they are exhausted, and in the process the yellow is elaborated (the imperceptible). This increases in power between death and a new birth and in so doing becomes the foundation of the new incarnation. We are reincarnated with new thinking, new feeling, new will, and a new bodily nature.

"...[R]epresentatives of certain religious bodies are intent upon not allowing man to become aware of the yellow ... The efforts of the representatives of various religious communities all tend quite decisively in the direction of concealing the fact that there is a spiritual world to which belongs the inmost core of our being, which is destined to appear in repeated Earth-lives, and in the intervals between them to pass through an entirely spiritual form of existence.

"...In their actions and trend of thinking these pastors of souls instinctively prevent men from coming into contact with certain beings. Man can never penetrate into the world of his true and innermost being without coming into contact with certain beings — just as in the way described he comes into contact with different beings if he desires or is actually able to break through the veil of nature.” — Rudolf Steiner, THE OCCULT MOVEMENT IN THE NINETEENTH CENTURY (SteinerBooks, 1973), pp. 159-161. 

[R.R. sketch, 2010, 

based on the one on p. 160.]

Accepting "false" religious instruction can be calamitous, Steiner said. Some ill-informed religious leaders try to prevent us from contacting spiritual beings. Others may lead us to contact such beings without first preparing us properly.

"If, as the result of certain teachings having been imparted to him without the requisite caution, a man comes into contact with certain destructive beings behind the veil of nature, he will become one who values nothing in the world, and it will soon be apparent that he takes actual pleasure in destruction — which need not necessarily be destruction of external things. Many men to whom this has happened have shown that they take pleasure in tormenting and oppressing other souls. These are the characteristics which come into evidence. But it can never be said that men who have such traits owing to their alliance with Ahrimanic elementary beings, are invariably egotistic. They need not be and indeed usually are not, egotists. They act out of an urge quite different from that of egotism. They act out of a lust for destruction, and they destroy without the slightest benefit accruing to themselves. The beings into whose sphere a man enters are essentially beings of destruction, and they tempt him, lure him, to destroy.

"...Thus if we enter this world without knowing anything of what the Initiate knows, namely, that behind the world of nature and also behind the world of soul there is a spiritual world, when we fill our will with ideals, when we unfold noble, spiritualised will, this will becomes allied precisely with the lower attributes of these beings into whose sphere we have entered. There is a mysterious bond of attraction between the noble side of our will and the lower urges and desires of these beings." — Rudolf Steiner, ibid., pp. 161-162.

"Followers of Steiner often claim that Anthroposophy is not a religion but rather a philosophy, and Steiner was a scientist, artist, educator, and philosopher. Religion scholars, however, have classified Anthroposophy as a religion and Steiner's doctrine certainly meets criteria for being classified as such: it includes worship of Christ the Sun Being as well as archangel Michael who is the messenger of the Sun and of the Christ; there is belief in various supernatural beings such as angels and demons, as well as gnomes, sylphs, salamanders, and undines which are "elemental" spirits that dwell in earth, air, fire and water; there is a destiny of followers and assurance of eternal life in the form of reincarnation; a path to follow to gain psychic sight in order to see spiritual beings that surround mankind, use of rituals, the promise of a good reincarnation in Steiner's prophetic future if one develops one's 'I.' Followers stand to inherit the earth and "all it will yield". As in any religion, there are local communities of like-minded believers." 

— Sharon Lombard, 

"Spotlight on Anthroposophy"

From Salon:

"[S]ince Waldorf's whole philosophy is based on a set of religious values, [John] 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.'

"...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.'"

— http://www.salon.com/life/feature/2004/05/26/waldorf

“The instruction in religion based on spiritual science [i.e., Anthroposophy] is increasing [in the Waldorf school], and more and more children come to it. Some have even deserted other religious instruction to go to the anthroposophic religious lessons. It is quite understandable, therefore, that people should say that these anthroposophists are rather bad people, since they lead children to abandon their Catholic and Protestant religious lessons for the religious instruction based on spiritual science. We do all we can to discourage them from coming, because it is very difficult for us to find religious teachers in our own area. Nevertheless, despite the fact that we never planned on this instruction except in response to parents’ requests and the unconscious requests of children (to my great distress, I might almost say), the demand for anthroposophic religious instruction constantly increases. And now thanks to this anthroposophic religious instruction the school has a completely Christian character.” 

— Rudolf Steiner, 

THE SPIRITUAL GROUND OF EDUCATION 

- Foundations of Waldorf Education 

(Anthroposophic Press, 2004), p. 115.

Anthroposophy is certainly a religion, but is it “Christian”? Consider how Anthroposophy stands in contrast to both Catholicism and Protestantism. In Steiner’s time and place, this contrast clearly meant that Anthroposophy was heretical, denying the only recognized forms of Christianity. As for Steiner’s “distress” in meeting the “unconscious requests” of students, each reader can form an opinion. Steiner could be simultaneously candid and disingenuous.

For Steiner's moral preachments,

please see "Morality"

For Steiner's views on sin,

see "Sin"

To learn about damnation, Steiner-style,

see "Hell"

For more about prayers, mantras,

and mediations in "spiritual science,"

see "Power Words"

For information about "psychic phenomena"

see "Clairvoyance"

◊

For a statement about the identity of individuals 

quoted and paraphrased at Waldorf Watch, 

see "Trolls?"

Imagine a polytheistic universe.

Now go a step further: Imagine a polytheistic universe in which a vast host of gods is arranged in hierarchies extending from just slightly above our heads to rank upon rank of deities vastly more spiritual and powerful than mankind.

Now imagine a spiritualistic system consisting of prayers, meditations, and mental/spiritual exercises that enable human beings to gain knowledge of the gods, their hierarchies, and their abodes — what we might call “higher worlds.”

One more step: Imagine that the spiritualistic system enables us not only to know about the gods but also to commune with them and gain the blessings they can bestow.

Any reasonable person would, I submit, consider such a system to be a religion.

Of course, what I have just described is Anthroposophy. [See, e.g., "Serving the Gods".]

— R.R.

Books of Steiner's lectures are often illustrated in a distinctive style: drawings that consist of parallel, angled lines, open to the surrounding space. A suggestion of spirituality or translucency is created. Here is one such image, in this case depicting a monstrance, the vessel holding the Host for use during Holy Communion. The lecture in question deals with Catholicism and Judaism. All mainstream Christian sects are mistaken, Steiner taught — and Judaism is nothing but Moon worship. (The true faith is Anthroposophy.) Jehovah is a Moon being, according to Steiner, whereas Christ is the Sun God — and He must be distinguished from Jesus, who was the human host for the Sun God. 

“Jesus of Nazareth received a sun influence ... Jesus of Nazareth [drew] sun nature into himself as a second individual nature [i.e., Jesus received Christ, the Sun God, into himself]. The Roman Catholic religion has completely forgotten these things in the words it uses. But if you attend mass and it is a solemn mass, you will see the 'sanctum sanctorum', the monstrance, on the altar ... What does it represent? It is the sun, and inside it the moon. The whole monstrance tells us in its form that Christianity arose from a view in which people acknowledged not only the moon, as the Jews did, but also the sun." 

— Rudolf Steiner, 

FROM BEETROOT TO BUDDHISM 

(Rudolf Steiner Press, 1999), pp. 60-61. 

[R.R. sketch, 2012, 

based on Fig. 1, p. 61.]

AFTERWORDS

I.

Not long ago, I wrote the following in response to a message posted at http://groups.yahoo.com/group/waldorf-critics/. The message included these statements by Steiner: “Now anthroposophy will never make the claim that it somehow wants to become a religion. However....” And “The discovery of the spiritual world in a wholly new form is necessary.” [39] My reply — which I have edited slightly for use here — returns to the ground I covered above, but it also adds some additional thoughts. (When you come upon things you have seen before, please just skip ahead a short distance.)

Rudolf Steiner declared that Anthroposophy is not a religion but a science, employing the tool of “cognition” (which for Steiner meant clairvoyance) to probe metaphysical mysteries. “Spiritual science” thus approaches spiritual matters without, Steiner claimed, sacrificing its objectivity. But the truth is that Anthroposophy assuredly is a religion, albeit an odd one.

According to Steiner, Anthroposophy shows humanity’s “true” relation to the “gods,” and it directs its adherents toward salvation (which in Steiner’s terms is an evolutionary progression toward spiritualization and ultimate deification). To attain the glories Steiner promised, we must follow his teachings; otherwise, we will not evolve properly, and the result will be dreadful. “Those who use the life in the body for anything more than an opportunity to gain ego-consciousness [40] will descend into the abyss and form the evil race. They have [sic] turned away from the impulse of Christ Jesus [41], and out of the ugliness of their souls they will again develop the animal form man possessed in former ages. The evil race, with its savage impulses, will dwell in animal form in the abyss." [42] Such talk amounts to an updated rendition of the old fire-and-brimstone threat that preachers sometimes employ: Attend to me, or you will go to Hell. In this case, the preacher was Steiner.

Anthroposophy sprang from Theosophy. Helena Blavatsky, a founder of Theosophy, said that Theosophy is not a  religion — it is the sum and essence of religion: “[T]he assertion that ‘Theosophy is not a  Religion,’ by no means excludes the fact that ‘Theosophy is Religion’ itself. A Religion in the true and only correct sense, is a bond uniting men together — not a particular set of dogmas and beliefs. Now Religion, per se, in its widest meaning is that which binds not only all MEN, but also all BEINGS and all things  in the entire Universe into one grand whole ... Thus Theosophy is not a  Religion, we say, but RELIGION itself....” [43]

Steiner modified Theosophy, largely by emphasizing Christ. In other words, he took the religion of Theosophy and semi-Christianized it. The result is hardly consistent with real Christianity — Anthroposophy is heretical, for instance in its polytheism — but a heretical religion is still a religion. Essentially, Steiner’s adaptation seeks to meet Blavatsky’s criterion, that true religion is a spiritualistic system binding together all elements of the universe. That is the type of religion Anthroposophy is meant to be. Steiner placed a version of the triune God (the Godhead, as described by himself) at the top of a series of spiritual hierarchies, but he populated those hierarchies with numerous other gods. Central to Steiner’s enterprise is his claim that few humans aside from himself grasp the real significance of Christ Jesus. Theosophy fails to give Christ the importance He deserves, yet Christian churches also go astray. Indeed, all conventional denominations are erroneous: “I want you to understand what is religious in an anthroposophical sense ... [R]eligion connected with a specific church is not actually religious....” [44] What is religious, “in an anthroposophical sense,” is Anthroposophy, which Steiner taught possesses esoteric or mystery wisdom.

Steiner usually employed cool, detached, “scientific” language, which is a great relief compared to Blavatsky’s bombast. His self-possessed tone convinces some people that Steiner was an objective, “scientific” observer, as he claimed. This is one way that the real nature of Anthroposophy is disguised. There are others. Anthroposophy dispenses with many of the trappings of ordinary religions. It has no steepled churches, for instance, and no grandly robed clergy. But such things are just trappings. An offshoot of Anthroposophy called the Christian Community is overtly religious, which is suggestive, but it does not prove that Anthroposophy as a whole is a religion. [45] If we want to understand Anthroposophy’s spiritualistic purposes and how they show up in Waldorf schools, we need to look elsewhere. 

To get at the truth, consider Anthroposophy’s prayers, many of them written by you-know-who. Steiner filled a traditional role for religious leaders by writing prayers to be used by his followers. See, e.g., PRAYERS FOR PARENTS AND CHILDREN. [46] At least one of Steiner’s prayers — usually disguised as a “morning verse” — is recited in unison by students and teachers in the lower grades at many Waldorf schools. The prayer includes the words “I reverence, O God,/ The strength of humankind,/ That Thou so graciously/ Hast planted in my soul/ ... From Thee come light and strength,/ To Thee rise love and thanks.” [47] Speaking directly to God, the children and their teachers praise and thank Him. This is worship. The inevitable conclusion is that Anthroposophy actually does have churches, in the form of those Waldorf schools that truly abide by Steiner’s intentions. [See "Schools as Churches".] Other Anthroposophical churches can be found in other Anthroposophical structures, the foremost of which is the Goetheanum, the cathedral of Anthroposophy, located in Switzerland. [48] 

And Anthroposophy does have clergy, in the form of devout Anthroposophical Waldorf teachers: At such schools, "The position of teacher becomes a kind of priestly office, a ritual performed at the altar of universal human life." [49] Other Anthroposophical clergy can be found ◊ among the scribes who, like latter-day monks, pore over Steiner’s utterances, cataloging, annotating, and repackaging them in Anthroposophical publications; and ◊ among those modern-day Anthroposophists who present themselves as clairvoyant seers and sages. Many Anthroposophists claim such status for themselves, becoming gurus for other Anthroposophists. [See, e.g., "His Education".]

The practices and observances of Anthroposophy largely consist of following Steiner’s spiritual instructions. Steiner told his followers how to find Christ, how to know higher worlds, how to stay in touch with dead loved ones, how to connect with guardians angels, and so forth. [50] Much of this is solitary work, undertaken by the devout within the privacy of their minds and souls. But — as we’ve seen with group prayers — some Anthroposophical religious activities involve gatherings of various sorts. The observance of Christian and seasonal festivals is important among Steiner’s followers, and consequently it can be found at many Waldorf schools. [51] The arts, too, play an important occult role in Steiner’s teachings. Steiner taught that creating, performing, and receiving the spiritualistic effects of artworks can plug us into transcendent realms. He didn’t mean this in a metaphorical sense, but quite literally. Concerning, for instance, an odd form of dance called eurythmy (a form of dance instituted by Steiner himself), he said “Eurythmy shapes and moves the human organism in a way that furnishes direct external proof of our participation in the supersensible world [i.e., the invisible spirit world]. In having people do eurythmy, we link them directly to the supersensible world.” [52] The arts as displayed in Waldorf schools often have such esoteric purposes. [See “Magical Arts”.] Performances or readings of Steiner’s mystery plays allows Anthroposophists to manifest some of their beliefs in particularly dramatic form. [53] All in all, committed Anthroposophists have many ways to observe religion Steiner-style.

Steiner’s followers usually hold their occult secrets closely, as Steiner encouraged, but occasionally they openly attest to their faith. Eugene Schwartz, an American Anthroposophist and Waldorf educator, once said on the record that he sent his daughter to a Waldorf school for religious reasons. "I'm glad my daughter gets to speak about God every morning: that's why I send her to a Waldorf school ... She can have a religious experience. A religious experience. I'll say it again: I send my daughter to a Waldorf school so that she can have a religious experience." [54] Obviously, children can have shared, repeated religious experiences in a Waldorf school only if religion is consistently present there. [55] What form of religion prevails inside Waldorfs? Steiner told the teachers at the first Waldorf school, “As Waldorf teachers, we must be true Anthroposophists in the deepest sense of the word in our innermost feeling.” [56] This doesn’t sound like the language of science, does it? “We must be astrophysicists in the deepest sense of the word in our innermost feeling.” Scientists don’t talk that way, but people of faith do. The religion underlying the morning prayers at Waldorf schools is Anthroposophy, espoused by deeply committed followers of that religion — teachers who are supposed to feel their unusual faith to the very core of their being.

Near the end of his life, American Anthroposophist John Fentress Gardner wrote a pamphlet, TWO PATHS TO THE SPIRIT: Charismatic Christianity and Anthroposophy. [57] In it, Gardner says “Both paths acknowledge Christ Jesus as the ultimate Shepherd of human souls, finding in His life the archetype of all human experience, and seeing in His Baptism, Crucifixion, and Resurrection the pivotal events of human history.” [58] In declaring the essential equivalence of charismatic Christianity and Anthroposophy — he says both are valid spiritual paths — Gardner underscores the religious nature of Steiner’s doctrines. (Full disclosure: Gardner was headmaster at the Waldorf school I attended. I knew him. I can attest that he rarely if ever attended church. Yet he was deeply religious — he believed in the immanence of spiritual beings all around, and in the upward-yearning transcendent path to salvation. He was a believer, as his pamphlet shows.) 

British Anthroposophist Richard Seddon published an anthology of Steiner’s work — the rather shocking quotation about the abyss, quoted above, can be found in it. [59] After many of the prose selections that Seddon offers, we also find “meditative verses” written by Steiner. Most of these “verses” can be understood only as religious ruminations and/or prayers, full of fervor. E.g., “Spirit triumphant!/ Send flame through the weakness/ Of timorous souls./ ... That selflessness/...May rule as the well-spring [sic]/ Of spiritual rebirth.” [60] The religious content of these lines is undeniable — spirit, soul, “spiritual rebirth.” Or consider this, again by Steiner: “May God’s grace-bringing guardian ray/ Brim-over my expanding soul/ That it may apprehend/ Strength-giving forces everywhere.” [61] This verse goes on to say that the strengthened soul “[b]eholding thus God’s power” vows to work “as God would work/ With everything it has.” [62]

Seeking to work as God would work may strike some as blasphemous — can we really compare ourselves to God? [63] But this is part of Steiner’s theology, as is the belief that we may ultimately become gods ourselves — arguably another blasphemy. Seddon describes humanity’s final triumph this way in THE FUTURE OF HUMANITY AND THE EARTH AS FORETOLD BY RUDOLF STEINER: “At the end of Vulcan [our seventh major evolutionary phase], mankind has the form of an archetype in Higher Spiritland. [64] This is a fully purified condition of godliness or divine bliss, the highest stage accessible to humanity, into which the fruits of all planetary evolutions are gathered. [65] Then one can truly say, ‘I am the Alpha and the Omega’ ....” [66] The quotation at the end of the passage repeats a statement attributed to God in the Book of Revelation: “‘I am the Alpha and the Omega,’ declares the Lord God, ‘the one who is, who was, and who is coming, the Almighty.’” [67] Steiner would have us put God’s words in our own mouths, as if we ourselves are to become the Almighty. To many, this is rank blasphemy. But to Anthroposophists, it is an article of faith — their faith, their heretical religion.

Let’s circle back to the subject of students praying aloud, in unison, in Waldorf classrooms. Having attended a Waldorf school, I can remember reciting “morning verses.” The “verse” I quoted above was penned by Steiner for use in the first four grades. Older Waldorf students and their teachers often recite a somewhat more august Steiner prayer, which includes these words: “God’s spirit, ‘tis to Thee/ I turn myself in prayer.” [68] The students reciting these words are, indeed, reciting a prayer. The Waldorf classroom in which they do so is, then, a prayer site. The prayer the children utter comes to them from the creed known as Anthroposophy. The highest prophet of that creed is Rudolf Steiner. [69]

II.

On May 2, 2009, I posted a summary at

 http://groups.yahoo.com/group/waldorf-critics/message/10108. 

Adding a few small revisions, I'll append here:

Anthroposophy certainly is a religion. It's a queer religion, with few of the ordinary outward indicators; parish churches or temples, clerical robes, and so forth. But it is a religion:

◊ It offers the one sure path to salvation (as many other religions do);

◊ it requires faith (critical thinking, Steiner said, must be suppressed);

◊ it entails prayers and meditations; 

◊ it is focused on the spirit realm;

◊ it has a theology; 

◊ it specifies correct behavior and mindset;

◊ its headquarters (the Goetheanum) is a cathedral;

◊ it prescribes spiritualistic observances and practices; 

◊ it pairs gnostic Christianity (a religion) with Theosophy (a religion).

It is a religion.

III.

Steiner said he used "exact" clairvoyance. This means that anyone else using "exact" clairvoyance would necessarily confirm his observations. "Anthroposophy seeks for what may be called exact clairvoyance, again to borrow a term from scientific usage; that is to say it seeks to develop a knowledge and perception of the spiritual worlds which is no less exact, no less conscientious in the sense of exact science, than is the best tendency and striving of our natural scientific age." [70] If Steiner attained "exact" clairvoyance, then his insights would be scientifically precise and unarguable.

But, did Steiner attain this level of exactitude? Anthroposophists for the most part say that he did, which means his teachings are virtual gospel. According to Floyd McKnight, "Modern exact clairvoyance, as developed by him [i.e., Steiner], reveals spiritual facts to spiritual vision as clearly as men's ordinary senses reveal to the intellect the facts of the physical world." [71]

Another example: Franz E. Winkler was a leading German-American Anthroposophist. On April 8, 1955, he delivered a lecture to the Anthroposophical Society in New York. The title was "Our Obligation to Rudolf Steiner in the Spirit of Easter". What a title, and how much it tells us about the Anthroposophical attitude toward Steiner. Winkler argued that Anthroposophists "owe" Steiner their belief, almost as if he were a god. Belief is not a scientific attitude, it is a religious attitude. In this case, it is an attitude centering on the teachings of an extremely reliable spiritual savant: R. Steiner. [72]

Steiner himself sometimes lowered his guard and revealed the importance of belief — not careful scientific inquiry — in the forms of "truth" he offered. Here is how he described the future period when physical reality will begin to disintegrate, giving way to a new, more-fully-spiritual stage of human evolution. Good, upwardly-evolving people will gladly move on to the next stage. They will be able to do so because of, what? Belief. Able to believe, the good humans will be aware of spiritual realities and thereafter they will escape spiritual death. But the bad, degenerate humans of that time will be trapped — unable to believe in things spiritual, they will have nowhere to turn when their illusory physical realm comes a cropper: “[W]hen things of the physical world of the senses cease to be all-important and fade into shadow, human beings will either find that the physical is vanishing while they remain incapable of believing [sic] in the spiritual realities before them or they will be able to believe [sic] and preserve for themselves an awareness of these spiritual realities — and for them there will then be no spiritual death.” [73] Note the words: "believing" and "believe."

What do we find in such words? The old religious claim: Those with faith will be saved, while those without faith will be doomed. Faith. Belief. Religion.

“I think it's a bit coy of followers of Steiner to say that anthroposophy is not religious. They may not practice a form of religious ritual...but anthroposophy itself is fundamentally religious because it talks about a religious cosmos.

“This is a religion with spiritual forces, hierarchies of angels, forces for evil, a cosmic battle between the forces of good and evil and so on. And its focus in terms of us human beings — if you like — the purpose of anthroposophy is to resensitize people and give people the equipment to elevate themselves out of the limitations of the material world, and see the spiritual and the influence of the spiritual on this life. Now that is a fundamentally religious vision, really.” 

— Theologian David Millikan, 

“Steiner’s Way”, COMPASS 

[http://www.abc.net.au/compass/s542330.htm]

Rough sketch of a rough sketch

Steiner made, planning a window

for the Goetheanum.

Death, transformation, an angel...

[R.R. sketch, 2009; 

see e.g., rudolfsteinerweb.]

[AnthroWiki]

 

This is the interior of the original Goetheanum as planned by Steiner. (The layout is distorted because several photos, shot at different angles, have been stitched together.) The structure consisted of two domed spaces — a small dome on the left, a large one on the right. Steiner said this arrangement was vital.

"If you look at the [original] Goetheanum you will see that it has two domes ... [T]his double dome is an expression of the living element. If there had been one dome then in essence our building would have been dead." 

— Rudolf Steiner, 

ART AS SEEN IN THE LIGHT 

OF MYSTERY WISDOM 

(Rudolf Steiner Press, 1996), 

p. 154.

The ceilings display mystical murals. The columns are trimmed with occult, astrological symbols. A large statue of Christ stands at the front of the area to the left. A pipe organ is visible at the rear of the area to the right. The windows, many in the form of triptychs, are etched colored glass bearing mystic images.

The original Goetheanum, a wooden building, was destroyed by fire. A second Goetheanum — dome-less, and made of concrete — now stands in its place.

Belief is required, Steiner indicated. And/or, a somewhat different but related concept, faith is required. These are religious requirements.

"If we do not possess forces such as are expressed in the word ‘faith’, something in us goes to waste; we wither as do the leaves in autumn. For a while this may not seem to matter — then things begin to go wrong. Were men in reality to lose all faith, they would soon see what it means for evolution. By losing the forces of faith they would be incapacitated for finding their way about in life; their very existence would be undermined by fear, care, and anxiety. To put it briefly, it is through the forces of faith alone that we can receive the life which should well up to invigorate the soul. This is because, imperceptible at first for ordinary consciousness, there lies in the hidden depths of our being something in which our true ego is embedded. This something, which immediately makes itself felt if we fail to bring it fresh life, is the human sheath where the forces of faith are active. We may term it the faith-soul, or — as I prefer — the faith-body. It has hitherto been given the more abstract name of astral body. The most important forces of the astral body are those of faith, so the term astral body and the term faith-body are equally justified."

— Rudolf Steiner, 

"Faith, Hope and Love: 

The Third Revelation, 

THE GOLDEN BLADE 194, GA 130. 

[R.R. sketch, 2009;

purely impressionistic.]

Anthroposophy and Steiner are discussed in numerous dictionaries and encyclopedias dealing with spiritual matters. Among scholars, there is little doubt that Anthroposophy should be considered a religion or even a cult. A few examples of volumes that discuss Anthroposophy in this vein, sometimes quite critically: