From SteinerBooks, a description of ONE SMALL STEP - The Great Moon Hoax and the Race to Dominate Earth from Space:
“Is it possible that the famous American moon landings were nothing but an illusion — all a fabrication? Could NASA have fooled the world by broadcasting simulations that had been filmed for training purposes? From the very first manned flight into orbit right up to the present day, there have been serious anomalies in the official narrative of the conquest of space. Bestselling author Gerhard Wisnewski dissects the history in minute detail ... The evidence he presents casts serious doubt on the possibility of humans ever having walked on the moon.” [http://www.steinerbooks.org/detail.html?session=dc77a24852b9a23416687341b3c09d4a&cat=14&id=9781905570126]
The book was published in 2008 by Clairview, an imprint of Temple Lodge, an independent Anthroposophical publisher. SteinerBooks is a distributor for the book.
Rudolf Steiner’s followers are generally willing to believe almost any occult fantasy (gnomes, fairies, Atlantis, astrology, curative crystals... [see “Occultism” and "Superstition"]). They are also prepared to embrace many conspiracy theories [see, e.g., “Double Trouble”]. Anthroposophists sometimes deny that humans have been to the Moon. Why? Because they do not want to accept science's description of the solar system; they want to believe Steiner descriptions instead. For instance,
“[T]he moon today is like a fortress in the universe, in which there lives a population that fulfilled its human destiny over 15,000 years ago, after which it withdrew to the moon ... This is only one of the ‘cities’ in the universe, one colony, one settlement among many.” — Rudolf Steiner, RUDOLF STEINER SPEAKS TO THE BRITISH (Rudolf Steiner Press, 1998), p. 93.
Other books by “bestselling” author Wisnewski — all in German, most about conspiracies — bear titles such as MASTERMIND OF POWER, THE TV DICTATORSHIP, CLASSIFIED TERROR, and HIDDEN, COVERED-UP, FORGOTTEN. (These are my translations of the titles.)
“On several occasions [in this book] we have had to point to the tendency to differentiate between two classes of faculty members in a Waldorf school, the higher and the lower level ones ... [T]here have always been two classes in society, the haves and the have-nots ... This tendency toward polarization can be found in Waldorf schools as well ... I have mentioned the esoteric circle [among the faculty] ... Most of those who are interested in Waldorf schools probably already know that the teachers who so desire (in other words who are being admitted) already have an esoteric connection [i.e., they are Anthroposophists]. Of course, there is nothing wrong with this, not even exclusivity. This is part of human freedom. It merely must remain in the purely spiritual sphere.” — Waldorf alumnus Dieter Brüll, THE WALDORF SCHOOL AND THREEFOLD STRUCTURE (Association of Waldorf Schools of North America, 1997), pp. 83-85.
According to Rudolf Steiner, Waldorf schools should be staffed almost entirely by Anthroposophists. In practice, however, this is often impractical — as even Steiner knew. Thus, Waldorf faculties are often divided between Anthroposophists and non-Anthroposophists. The former generally have a long-term commitment to their school and they often form the inner core, wielding the power in the school. The latter are often distinctly second-class citizens who may be replaced when Anthroposophists can be found to take their places. In the meantime, considerable tension can build up, often to the detriment of all involved — including the students. (There are also occasional divisions between the Anthroposophists on a faculty — over doctrinal or "ideological" differences — which only make things worse. [See, e.g., "His Education".])
“It is wise, on encountering a fairy, not to be too overeager in one’s scrutiny. Little People — like those other innocents, animals, and children — have an intense dislike of being stared at. They love to stare at us, of course, but will turn away at once and disappear the moment we return the favor. They have grown shy in the face of our disbelief in them.” — Waldorf teacher Marjorie Spock, FAIRY WORLDS AND WORKERS (SteinerBooks, 2013), pp. 36-37.
Most people would consider such a statement silly or, at best, sweetly fanciful. But according to the Waldorf belief system, fairies really exist. [See “Neutered Nature”.] It is hard to believe that Rudolf Steiner’s followers believe what they do. But they do.
"It is no easy feat for people of our time to see the fairies. Yet there are four professions which offer their practitioners unique opportunities to know them. Farmers, fishermen, foresters and miners work not just at the threshold of fairyland but well inside it ... An insightful farmer can learn to transform dead wastes into life by composting ... Fairies are strongly attracted by this practice. They swarm to the farmer's aid ... As suggested by Rudolf Steiner, the biodynamic farmer adds a further attraction. Four kinds of sprays are made ... To strengthen gnome activity in roots a spray of treated cow manure is used... [etc.]." — Waldorf teacher, eurythmist, biodynamic gardener, and anthroposophist Marjorie Spock, FAIRY WORLDS AND WORKERS (SteinerBooks, 2013), pp. 34-36.
"The brain does not produce thoughts." — Waldorf teacher Henk van Oort, ANTHROPOSOPHY A-Z (Rudolf Steiner Press, 2011), p. 16.
Some of Rudolf Steiner's teachings are simply, obviously, factually false. You would think that anyone with sense would see this and respond accordingly. Yet Anthroposophists usually accept even the most absurd of Steiner's teachings. Thus, in addition to agreeing with him that the heart does not pump blood, they agree that the brain does not really think. Here is Steiner on the brain:
◊ “[T]he brain and nerve system have nothing at all to do with actual cognition....” — Waldorf founder Rudolf Steiner, THE FOUNDATIONS OF HUMAN EXPERIENCE (SteinerBooks, 1996), p. 60.
◊ Within the brain nothing at all exists of the nature of thought." — Rudolf Steiner, WONDERS OF THE WORLD (Kessinger, facsimile of 1929 edition), p. 88.
◊ "[T]he materialistic brain represents a process of decay: materialistic thinking unfolds only through processes of destruction, death-processes, which are taking place in the brain.” — Rudolf Steiner, THE FESTIVALS AND THEIR MEANING (Rudolf Steiner Press, 1996), pp. 147-148.
We probably should ask ourselves whether a valid form of education can be based on such ideas. Shouldn't educators have a high regard for brains — especially those of their students? Isn't true education, at one level, an effort to help students develop their powers of thought — that is, the use of their brains?
[To go into this more deeply, see "Thinking".]
As we have seen, Anthroposophists believe that no real thinking occurs in the brain. Indeed, they fear that pseudo-thinking coming from the brain will prevail against the true thinking that reaches them from supernatural sources. Anthroposophists believe that hrue thinking, or living thoughts, come to humanity from the gods. Our brains are, at most, receivers that may gather such thoughts. But more fundamentally, we do our thinking by relying on our hearts, our imaginations, our non-physical organs of clairvoyance. [See, e.g., "Thinking".]
"[T]he brain acts as a mirroring ground upon which [the gods'] thinking can manifest ... [I]t mediates between the spiritual and physical world just as a radio mediates between the broadcaster and the listener ... The brain does not produce thoughts." — Waldorf teacher Henk van Oort, ANTHROPOSOPHY A-Z (Sophia Books, Rudolf Steiner Press, 2011), p. 16.
The implications of all this for the education of children are, to put it mildly, worrisome.
“The issue is, will thinking fall prey to the mechanism of the brain? Will ‘the brain thinks’ become reality? ... When the cerebral apparatus dominates thinking, it makes no difference what we think ... Anthroposophy, for its part, presupposes that thinking does not remain bound to the brain ... It recognizes that when thinking is determined by the brain its loses its autonomy and can no longer act freely....” — Anthroposophical ally Georg Kühlewind, WORKING WITH ANTHROPOSOPHY (Anthroposophic Press, 1992), p. 11.
Waldorf education is anti-intellectual. It stresses arts, crafts, manual work, gardening — almost anything except vigorous use of the brain. The reason lies deep in the worldview that shapes this education. Rudolf Steiner taught that the brain is not capable of true thought. True thinking, he said, is clairvoyance, and this occurs not in the brain but in immaterial, invisible “organs of clairvoyance.” In brief, Waldorf education is built on an extraordinary fallacy. Hence it threatens to lead children far from reality and from the ability to think rationally about reality.
Rudolf Steiner taught that we can — and should — communicate with the dead. His teachings on such matters can be found in books bearing the titles WORKING WITH THE DEAD, STAYING CONNECTED, THE DEAD ARE WITH US, and so on.
Amazingly, the first of the books I have mentioned — WORKING WITH THE DEAD — was published by the Waldorf Early Childhood Association of North America, and it advocates encouraging young children to communicate and work with the dead.
Here is some of the guidance offered in the book to Waldorf teachers:
"Should we foster ways to serve the dead with small children? ... Yes, celebrate the death day [i.e., the day someone died] like an earthly birthday ... Children who become accustomed to celebrating from a very early age the birthdays and death days of people who are part of their social life, learn to accept the spiritual world of beings as real. Thus they gain a basis for religious experience." — Waldorf teacher Helmut von Kügelgen, WORKING WITH THE DEAD (Waldorf Early Childhood Association of North America, 2003), p. 2.
So, children should be encouraged to celebrate death as much as life, and to accept the continued existence of the dead. All of this is will contribute to the ultimate (albeit usually hidden) purpose of Waldorf education: creating "a basis for religious experience."
But how can children actually "work with" the dead? When should they expect to receive messages from the dead?
"The moment of waking is of particular importance for [receiving] a message from the dead ... Whatever the dead person has to communicate to us, the living, is carried from the spiritual worlds at the moment of waking." — Rudolf Steiner, quoted on p. 5 of WORKING WITH THE DEAD.
Consider these matters carefully. Children should help to "serve the dead." They should be taught to celebrate death. They should be taught that the dead are still "part of their social life." They should be taught that any words or ideas that pass through their minds in the foggy moments of waking up — these may well be messages from beyond the grave!
Consider these matters when selecting a school for your young children. These are the sorts of things Waldorf educational authorities publish and believe today. This is the sort of guidance that Waldorf teachers receive today. Young children should work with and serve the dead. Verily.
Teachers should focus on their students' invisible bodies. This is why, for instance, they should tell second graders many fables and stories about saints.
"Fables and stories of saints form part of the story-telling curriculum of Class Two in Waldorf schools. In fables...every animal [displays] only one determining quality ... In stories of saints, on the other hand...saints are lord and master of their own astral body [sic]. Both types of stories offer the child support as the astral body begins to emancipate itself." — Waldorf teacher Henk van Oort, ANTHROPOSOPHY A-Z (Sophia Books, Rudolf Steiner Press, 2011), p. 43.
[Concerning our invisible bodies: see "Incarnation".]
More on invisible bodies, and what happens when we sleep and when we wake up:
"[W]hen we are asleep, the astral body and the 'I' are in the spiritual world [attaining] images inspired by the hierarchies [i.e., gods] ... On waking up, when the astral body and the 'I' re-enter the ether body and the physical body, these images can become manifest in our daily consciousness." — Waldorf teacher Henk van Oort, ANTHROPOSOPHY A-Z (Sophia Books, Rudolf Steiner Press, 2011), p. 44.
This is just a bit of the thinking found in Waldorf schools today.
Consider all this carefully, please.
If you become interested in
Waldorf education and/or Anthroposophy,
you might want to dig up various
especially those that are not intended
for outsiders such as you and me.
[See, e.g., "Clearing House".]
Here are excerpts from a 2013 edition of
the General Anthroposophical Society’s newsletter
I have added a few
◊ “In the age of the consciousness soul  human beings are at work on developing their I , and doing so under special conditions ... With their spirit knowledge developed to the point of envisioning [i.e., the formation of true images via clairvoyance], human beings can now recognize karmic tendencies  so that individual steps light up, steps that might lead to effective work in the earthly realm ... Depending on each soul’s propensity, activity in the world brings the human being into dramatic confrontation with the work of Ahriman and Lucifer. ” [pp. 1-2]
 This is one of several types or components of soul that, Steiner taught, humans possess. [See, e.g., “Our Parts”.] Humanity as a whole has been developing the consciousness soul since the year 1413 CE.
 The “I” or “ego body” is the third of three invisible bodies that incarnate during the first 21 years of life, according to Steiner. [See, e.g., “Incarnation”.]
 Karma and reincarnation are key Anthroposophical doctrines. [See "Karma" and "Reincarnation".]
 Ahriman and Lucifer are arch-demons who tempt and threaten humanity while also bestowing valuable gifts. [See “Ahriman” and “Lucifer”.]
◊ "Dear members,
We warmly invite you to attend the 2013 Annual Conference of the General Anthroposophical Society to be held at the Goetheanum in Dornach, Switzerland, on March 22–24, 2013. We will be reporting on some painful developments and also discussing a entire range of new ones ... We would like to remind you that the Annual Conference and the Annual General Meeting are open only to members of the General Anthroposophical Society; the pink membership card will be required for admission." [p. 3]
◊ "We — a group of members from around the world — are deeply concerned that central impulses of the General Anthroposophical society are not being pursued actively enough. We want to try working positively to encourage a dialogue among members so that we are at least on the way to the Society’ original intention.… The General Anthroposophical Society needs active members so the Society can be a 'body' for the being of anthroposophy.…” [p. 8]
◊ “The annual meeting of the Christian Community  leadership (The Circle of Seven) and the Goetheanum Executive Council took place at the Goetheanum  on January 20–22. The main theme of the gathering was the nature and mission of the two movements.
“We took the nature of the Anthroposophical Society and the Christian Community as our theme, and we discussed the connection of the two movements to the time spirit, Michael.  Beginning in 1913 Rudolf Steiner spoke more and more about Michael — particularly in London at the beginning of May — and then was able to help found the Christian Community because of his own relationship to Michael. We worked together on aspects of the Class  lessons, especially in regard to the distortions and lies that modern people encounter.” [p. 12]
 The Christian Community is the overtly religious offshoot of Anthroposophy. [See "Christian Community".] Whether it is truly Christian is, at best, moot. [See "Was He Christian?"]
 The Goetheanum is the headquarters of the worldwide Anthroposophical movement. [See "Is Anthroposophy a Religion?"]
 Michael is the Archangel who, according to Steiner, presides over the current phase of human evolution; he is the current "time spirit." [See "Michael".]
 The First Class is an exclusive study group within the Anthroposophical Society. Steiner meant to establish other classes as well, but he died before doing so. [For more on the First Class, see, e.g., "Six Facts You Need to Know About Steiner Education".]
◊ "The third group [of Anthroposophical meditations] is composed of an array of review exercises like the daily review, and of those exercises in which recall [sic] a specific situation or a year, or several years, or an entire lifetime.  Here I am trying to develop an overview and conscious relationship in regard to my life and what I have done. The May, 1924, karma exercises  represent a special form of these exercises. I expand my consciousness of how the spirit (i.e., my higher I  that passes through incarnations) shows itself." [p. 16]
 The practice of Anthroposophy largely involves doing various spiritual exercises and meditations prescribed by Steiner, aimed at developing one’s powers of clairvoyance so that one may attain direct, personal knowledge of the spirit realm. [See "Knowing the Worlds".]
 I.e., exercises prescribed by Steiner at that time.
 The "higher I" is the portion of the I that, instead of incarnating in the physical realm, remains in the spirit realm.
Anthroposophical publications intended for a wider audience
are also, of course, of interest.
The following announcement of a new Anthroposophical book
is from the Waldorf Watch News.
It returns us to some subjects we have dealt with previously
June 11, 2018
A new publication from Rudolf Steiner Press, available this month: