Cultic Studies Review, Vol. 2, No. 2, 2003, Page 101
health and hygiene, publishing, a formal church called Christian Community, and the
Anthroposophical Society itself.
These activities are usually referred to in Anthroposophical jargon as ―initiatives.‖ This
author observes that they are claimed as Anthroposophical activities when it is desired to
glorify Anthroposophy, but denied and called independent free associations when outsiders
question their connection to problematic Anthroposophical doctrines. They are wholly carried
out under Anthroposophical direction, ultimately taking guidance from divisions of the
Anthroposophical headquarters (the Goetheanum) in Dornach, Switzerland. Each activity
will, of course, have its own local non-profit corporation.
Waldorf Schools
In 1919 Emil Molt, an admirer of Rudolf Steiner, asked Steiner to set up a school for the
children of the workers of the Stuttgart Waldorf-Astoria cigarette factory that Molt managed.
The school also served the children of Steiner‘s devotees, but, then as now, the great
majority of the students were from outside Anthroposophy. The school was progressive for
its time boys and girls were taught together, there were no separate tracks for work- and
college-bound students, and art was integrated into the curriculum. The school was
successful, and Anthroposophists founded more, first in Germany, then in England and the
United States. In the United States they are called Waldorf schools in Europe Steiner
schools or Free Schools. Steiner died in 1925.
Germany outlawed Anthroposophy in the second year of the Nazi period. In the author‘s
opinion, this wasn‘t because Anthroposophic philosophy was incompatible with National
Socialism rather it was because Anthroposophists promoted a rival political system,
Steiner‘s ―threefold social order.‖ According to education scholar Achim Leschinsky, The
Waldorf schools were harassed by local authorities. The schools fired all their Jewish
teachers, formed an association, and presented themselves to the government as
supporting National Socialism while they continued to do things their own way. They were
controversial within the Nazi party, but they survived for six years because of support from
leading Nazis, most notably from Deputy Fuehrer Rudolf Hess. Nazi education official Alfred
Baeumler argued that the Waldorf schools should be studied as a good example of a system
of indoctrination. After Hess flew to Scotland, Hitler cracked down on occultists and the
remaining schools were closed. (Leschinsky, 1983, p. 26). After the war the Waldorf
movement continued to grow, and today there are over 500 schools worldwide, including at
least 140 in North America (AWSNA, 2003).
In school brochures, Waldorf schools state that their purpose is to educate ―the whole
child,‖ ―head, heart, and hands,‖ or ―mind, heart, and will.‖ They often quote Steiner: ―Our
highest endeavor must be to develop free human beings, who are themselves able to impart
purpose and direction to their lives.‖ These aspirations aren‘t unique to Waldorf did you
ever see a school brochure that said they educate only part of the child?
Publications for insiders reveal other intentions: the advancement of Steiner‘s ―threefold
social order‖ and missionary activity for Anthroposophy. During World War I, Steiner
promoted his plan to reorganize society. He sent tracts to world leaders, but none bought
his vague plan to divide society into three independent spheres, spiritual, economic, and
rights. Disappointed, he told his followers that humanity‘s opportunity to take up the
threefold social order had passed, and the best that he could do would be to found a school
to prepare souls who would meet up again when they were reincarnated in the sixth post-
Atlantean epoch. A publication of AWSNA, the trademark holder of ―Waldorf‖ in North
America, describes their motives:
[I]t is important to bring out a point which is not often clearly realized. The
spiritual life forces of a Waldorf school are twofold or, we could also say,
health and hygiene, publishing, a formal church called Christian Community, and the
Anthroposophical Society itself.
These activities are usually referred to in Anthroposophical jargon as ―initiatives.‖ This
author observes that they are claimed as Anthroposophical activities when it is desired to
glorify Anthroposophy, but denied and called independent free associations when outsiders
question their connection to problematic Anthroposophical doctrines. They are wholly carried
out under Anthroposophical direction, ultimately taking guidance from divisions of the
Anthroposophical headquarters (the Goetheanum) in Dornach, Switzerland. Each activity
will, of course, have its own local non-profit corporation.
Waldorf Schools
In 1919 Emil Molt, an admirer of Rudolf Steiner, asked Steiner to set up a school for the
children of the workers of the Stuttgart Waldorf-Astoria cigarette factory that Molt managed.
The school also served the children of Steiner‘s devotees, but, then as now, the great
majority of the students were from outside Anthroposophy. The school was progressive for
its time boys and girls were taught together, there were no separate tracks for work- and
college-bound students, and art was integrated into the curriculum. The school was
successful, and Anthroposophists founded more, first in Germany, then in England and the
United States. In the United States they are called Waldorf schools in Europe Steiner
schools or Free Schools. Steiner died in 1925.
Germany outlawed Anthroposophy in the second year of the Nazi period. In the author‘s
opinion, this wasn‘t because Anthroposophic philosophy was incompatible with National
Socialism rather it was because Anthroposophists promoted a rival political system,
Steiner‘s ―threefold social order.‖ According to education scholar Achim Leschinsky, The
Waldorf schools were harassed by local authorities. The schools fired all their Jewish
teachers, formed an association, and presented themselves to the government as
supporting National Socialism while they continued to do things their own way. They were
controversial within the Nazi party, but they survived for six years because of support from
leading Nazis, most notably from Deputy Fuehrer Rudolf Hess. Nazi education official Alfred
Baeumler argued that the Waldorf schools should be studied as a good example of a system
of indoctrination. After Hess flew to Scotland, Hitler cracked down on occultists and the
remaining schools were closed. (Leschinsky, 1983, p. 26). After the war the Waldorf
movement continued to grow, and today there are over 500 schools worldwide, including at
least 140 in North America (AWSNA, 2003).
In school brochures, Waldorf schools state that their purpose is to educate ―the whole
child,‖ ―head, heart, and hands,‖ or ―mind, heart, and will.‖ They often quote Steiner: ―Our
highest endeavor must be to develop free human beings, who are themselves able to impart
purpose and direction to their lives.‖ These aspirations aren‘t unique to Waldorf did you
ever see a school brochure that said they educate only part of the child?
Publications for insiders reveal other intentions: the advancement of Steiner‘s ―threefold
social order‖ and missionary activity for Anthroposophy. During World War I, Steiner
promoted his plan to reorganize society. He sent tracts to world leaders, but none bought
his vague plan to divide society into three independent spheres, spiritual, economic, and
rights. Disappointed, he told his followers that humanity‘s opportunity to take up the
threefold social order had passed, and the best that he could do would be to found a school
to prepare souls who would meet up again when they were reincarnated in the sixth post-
Atlantean epoch. A publication of AWSNA, the trademark holder of ―Waldorf‖ in North
America, describes their motives:
[I]t is important to bring out a point which is not often clearly realized. The
spiritual life forces of a Waldorf school are twofold or, we could also say,
