THE PHILOSOPHY OF CREATION, INTEGRATION AND IMAGINATION 1

The Philosophy of Creation, Integration and Imagination

Crafted Within the Waldorf School

Jeannie Gianni

Cal Lutheran University

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History: Emil Molt’s Conception Formed by Rudolf Steiner

Emil Molt was the director and part owner of the Waldorf Astoria Cigarette Factory in

Stuttgart, Germany during World War I. Once the war had ended and his former

employees returned from battle, Molt experienced the dilemma of over-staffing. He did

not want to fire anyone. He offered “adult education classes” in the afternoon for each

employee to gain skills taking them into different fields, but Molt witnessed an unfocused

lack of motivation (Hindes 2005). Molt foresaw the revolutionary trajectory of the

ensuing industrialization and was privy to the empowering impact of education. Molt’s

idea was to provide education to the children of his workers. In 1904, Molt attended a

lecture by Rudolf Steiner a philosopher behind the theory of “anthroposophical” spiritual

stream (Hindes 2005). According to Anthroposophy philosophy, anthroposophy is “the

intellectual, emotional and volitional development of the child is associate with the

physiological development of neurosensory, rhythmic (mainly cardio-respiratory) and

metabolic-limb-functions” (Fischer et. Al 2013). Rudolf Steiner stated in his Human and

Cosmic Thought Lecture in Berlin that anthroposophy is, “the knowledge of the nature of

human and cosmic thought [that] can lead us to understand rightly the significance and

the task of Spiritual Science…recognize[ing] more and more how a man is formed

through that which lives in him as cosmic thought” (Steiner 1961). In 1919, Steiner

established the original Waldorf School, called Free Waldorf School, with the conception

from Emil Molt (Nordlund, 2013). The Waldorf School was introduced to British society

three years later in the summer of 1922 at the Oxford Conference and “laid the

foundation for its international diffusion” (Paull 2011).

Philosophy: Waldorf School Influenced by Anthroposophy and Martin Heidegger

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Carol Nordlund, an Associate Professor of Art Education at Kutztown University and

current researcher on Waldorf school ecology and curriculum, states that, “[Steiner]

intended to engender self-reliant, inventive thinkers and compassionate adults who would

be free to discover their full potential and create a just society” (Nordlund 2013). The

Steiner-Waldorf (SW) education also stated that, “[SW] is based explicitly on the

recognition that human beings are fundamentally spiritual in nature, but it is non-

denominational” (Oberski 2011). Each of these different ideals are molded by Steiner’s

influence from Anthroposophy and similarities with Martin Heidegger. Anthroposophy

helps to create resonation in a student to “create a just society,” and grow an education

dedicated to their “spiritual nature.” Anthroposophy uses reflection and inward

observation to answer life’s eternal, spiritual questions and our relation to the world.

Martin Heidegger’s philosophy answers the need for “self-reliant [and] inventive

thinkers.” Heidegger believed that we have to be taught to think, and concurring with

Steiner’s thoughts that “we do not know what it means to really think” (Dahlin 2011).

Each and every human has the spiritual nature and impulses to transfer their worth into a

just and civil society, but they need to be taught to harness this potential. Steiner was

focused in grasping the spiritual stream within each of the Waldorf School’s students and

bloom this squandered bud inside of them. True education is stated as, “whether for the

child, the adolescent, or the adult, [education] presupposes the deepest reverence and

respect for the freedom of the human spirit in every individual” (Paull 2011).

Waldorf School’s Location of Use and Target Population

The Waldorf School developed in areas of Germany, such as Berlin, Hanover,

Nuremberg and Stuttgart. In the 2010-2011 school year, “84,048 pupils and students in
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primary and secondary education (aged 5/6 to 19/20) attended 218 Steiner schools in

Germany and their number is growing…this is less than 1% of about 11.5 million

German students” (Fischer et. al 2013). The Waldorf Schools have progressed in

development throughout the world. Though Steiner died in 1925, Waldorf Schools have

continued to flourish. The Waldorf School moved to the United States because of Irene

Brown who had, “heard Steiner lecture at Oxford…and opened [a Waldorf School] in

1928 in New York City. There were four American Waldorf schools in 1947, eighteen in

1975 and seventy-five in 1989” (Kane 2011). In 1991, the first public, American Waldorf

School was located in Milwaukee’s inner city. Though Waldorf Schools were located in

urban areas of the United States, research shows that in 2007 the target population of

Waldorf schools was mostly independent private schools. There were more than

“950…schools located in about sixty-three countries” (Oberman 2007). As of 2013,

Waldorf Schools “number approximately 1,00 schools in 91 countries. They are self-

administering, non-sectarian and non-denominational schools that utilize arts-infused

curriculum” (Nordlund 2013). There is growth of public school venues involving the

Waldorf methods, even catching the attention of the Bill and Melinda Gates, and the

Gates Foundation.

Spiritual, Artistic and Imaginative Methods Catalyze Desire Outcomes

Activity-based lesson plans engage students to decipher problems using their

imagination, which they can apply to real-world situations. There are no back of the book

answers in life, and teachers at Waldorf Schools train their students to be viable and

successful citizens once they graduate. These students are taught to look at every problem

solving moment from a different and creative point of view. According to Rudolf
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Steiner, his goal for this educational system was to evolve a student’s spirituality,

eventually transferring that eternal dedication into social action (Oberman, 2008). To

apply these lofty ideals into practice, Waldorf Schools emphasize hands-on teaching

methods into their educators. Dr. Ida Oberman is an independent education consultant

and a co-founder of a public school inspired by Waldorf in Harlem, New York. On the

view of Waldorf educators, Oberman states that, “Waldorf educators view self as raw

material where spiritual, artistic activity strengthens and develops one’s core

being…Initiation of will is driven by individual inner activity; some Waldorf proponents

(and critics) would say spiritual activity” (2008). Steiner and the Waldorf Schools are

active advocate of lessons revolving around play. Along with “open-ended play” for

critical thinking training, Waldorf School provide “limited television and computer

access” to stimulate their physical nature and associate this activation to their mental

thought processes (Oberman 2007). Simultaneous with play is the use of arts and crafts.

Absorbing a lesson and its related inquiry absorbs deeper when a student uses their own

individual expression in the creation of their answer. The Waldorf Schools implore the

application of integration throughout their curriculums where “music is taught in

conjunction with history; art is part of all science studies and writing is used to enhance

the teaching of mathematics” (Petrash 2010). Carrie Nordlund states that through her

observation in Waldorf classrooms that an onlooker of a “Waldorf classroom would see

learning activities that are comprehensive of multiple intelligences and interdisciplinary

in nature” (2013). Along with the cooperation of parents, Waldorf educators have the

illustrious goal of inspiring these students to make an impact on their society. These

teachers understand that their desired goal is to have their students, “accomplish no what
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the older generation predetermines for them, but what springs from the fresh impulses of

the evolving human spirit…responsible to the conscience of humanity, working out their

own free spirit to pave the way for the unfolding spirit in their pupils” (Paull 2011).

Learning and Development Theories: Goethe, Transmediation and the Three R’s

One must acknowledge Wolfgang Von Goethe’s science to fully understand Rudolf

Steiner’s viewpoint. P. Bruce Uhrmacher is a Professor of Education at the University of

Colorado and has spent most of his time as Director of Curriculum and Instruction.

Uhrmacher states that, “like Goethe, Steiner believed in understanding a living, whole

world rather than a dead, dissected one…[this] unity of the spiritual and physical domains

of existence that we find the source of the pedagogy…to make education responsive to

the reality of the children in the classroom” (1995). Steiner in accordance with Goethe’s

predisposition wants to foster a sense of not following predetermined laws and

acceptances. The Waldorf Schools follow a development philosophy that enhances their

student’s sense of wonder and exploration towards their own truths. This viewpoint

transferred into the designation of the school’s curriculum. Steiner believed that students

“progressed through three sequential development – willing, feeling and [judging]

thinking, also referred to as imitation imagination and discrimination” (Nordlund 2013).

Steiner ordered these stages as,

“Stage I, willing and doing (ages 0-7), children learn through student-centered

physical explorations, creative play and imitation of adult actions. Stage II, feeling

(ages 7-14), children learn through exploration of the imagination with direct artistic

challenges and tactile experiences. In Stage III, thinking and judging (ages 14-21),

young adults learn through self-reflection, self-regulation and open-ended, abstract

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problems. Educational activities with Waldorf settings are presented with the

intention of meeting the holistic needs of each child” (Nordlund 2013).

The theory of transmediation connects each of these stages. Transmediation is a

prescribed learning theory that states, “ where meaning is formed in one communication

system recast[ed] in the context and expression of another sign system” (Nordlund 2013).

Jack Petrash discusses in his research Daniel Pink, the author of A Whole New Mind. Pink

relates transmediation in prescribed Waldorf techniques. When observing a classroom, an

onlooker will see “a large, colored-chalk picture of this sinuous serpent shaped exactly

like the letter ‘S”…They will walk the letter ‘S’ over the classroom floor, paint it, even

shape it in modeling wax, all so that they will have a multisensory experience” of a sign

system (2010). In 2005, these learning and development theories attached to Waldorf’s

desire goals have attracted the Gates Foundation. The Gates Foundation in their

development and push for Waldorf education has adopted the framework of the three R’s:

rigor, relevance and relationships (Oberman 2007). Bill Gates agreed that any person

destined for greatness has adhered to the three R’s during their educational career. The

purpose of the three R’s are as follow, “rigor-all students need the chance to succeed at

challenging classes…Relevance-courses and projects must spark student interest and

relate clearly to their lives…Relationship-all students need adult mentors…to push them

to achieve” (Oberman 2007).

Benefits and Detriments of the Waldorf Educational Philosophy

Steiner and the Waldorf School have the honorable goal of creating a better future

through educating their students. A worthwhile benefit is the commitment of “imparting a

unique feeling toward living, a sense of wonder about the vast world” (Nordlund 2013).
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In accordance with this sense of wonder, Waldorf Schools strive to create a “magical

place” for their students to be educated in. The Waldorf curriculum encourages the belief

of “fairytales and fantasy” making school an “alluring” place (Nordlund, 2013). A child

that wants to attend school is always a benefit. Along with this magic does come some

disillusion. One detriment comes from the over-riding involvement of “art-based

curriculum” (Oberman 2008). Educators have to be aware of students whose style of

learning is not conducive to this curriculum. Another detriment is the Waldorf School

training in regards to designated state standards. There have been some challenges in the

Waldorf School adoption in California. One challenge is “the undeniable Germanic

nature of Waldorf’s original design and its founder…with the foreignness comes

suspicion, and many would argue, misunderstanding” (Oberman 2007). With this

suspicion also produces concerns that Waldorf is a “cult” (Oberman 2007). The

detriments are more personally based than the practical results of the benefits. The factor

that shifts the pendulum for one or the other is the engrained “natural tendency that any

educator would have to be complacent, satisfied wither store of knowledge and capacity

to convey what she knows to others” that is challenged by the Waldorf Schools’ push to

always be searching and wondering (Uhrmacher 1995).

Incorporation of Education Aimed at Head, Heart and Hands into Public Schools

With a growing lack of interest in public school students, Waldorf Schools’ fantastical

ideal based curriculum can be a challenge to incorporate into the public school system.

Henry Barnes was one of the founding teachers at the first Waldorf school in America

and Barnes stated, “Waldorf education aims to develop ‘head, heart and hands.’ The

ultimate goal is to provide young people what they need to develop into free, moral and
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balanced individuals” (Oberman 2008). How to transfer this into public school

classrooms is the use of stimulating imagery throughout the classroom, but the more

inspired incorporation can be a “natural space for tactile exploration and Waldorf play

stand” to enhance the students’ wonder and fantasy (Oberman 2008). Another tool that

can be taken from Waldorf schools are “Wondering Boards.” These boards have the

practical use of transfer the desired goal of wonder and curiosity. Waldorf educators

encourage students to use these boards “at the start of every class, anytime during class or

even outside of class” and write about the “wondering [that] can stem from readings,

class materials, discussions, homework, dilemma scenarios” (Oberman 2008). One

electronic application of the Wonder Boards is called Wallwisher. The main focus of each

day’s lesson is to incorporate “pride and completion of work” that can transfer to public

schools, but only through educators’ active participation (Oberman 2008).

Reflection

I chose to do my research on Rudolf Steiner and the Waldorf Schools because of its

ideology of social action, marvel and individual innovation. I hope to instill these ideals

in my own classroom. I also admired that Waldorf educators did not focus on a student’s

development from test scores but through applicable absorption of the materials. In 2006,

one of the Waldorf schools in California outperformed the rest of the state in the CST and

the eighth grade teacher whose class it was that perform this well stated, “our focus is

developmental. [I]n the lower grades we focus on instilling beauty, joy and self-

confidence in learning” and she also “never once referred to any test preparation

materials” (Oberman 2007). I hope I can always use authentic assessment throughout my

teaching career because it focuses on knowledge not percentile achievement.

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References

Dahlin, B. (2009). On the path towards thinking: Learning from Martin Heidegger and

Rudolf Steiner. Studies in Philosophy and Education, 28(6), 537-554.

Fischer, H., Binting, S., Bockelbrink, A., Heusser, P., Hueck, C., Keil, T., & ... Witt, C.

(2013). The Effect of Attending Steiner Schools during Childhood on Health in

Adulthood: A Multicentre Cross-Sectional Study. Plos ONE, 8(9), 1-14.

doi:10.1371/journal.pone.0073135

Hindes, D. (n.d.) Emil Molt. Emil Molt. Retrieved December 6, 2013 from

http://www.rudolfsteinerweb.com/a/emil_molt.php

Kane, J. (2011). Chapter 6 Toward Living Knowledge: A Waldorf Perspective.

Encounter, 24(2), 115-132.

Nordlund, C. (2013). Waldorf education: Breathing creativity. Art Education, 66(2), 13-

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Oberman, I. (2007). Learning From Rudolf Steiner: The Relevance of Waldorf Education

for Urban Public School Reform. Online Submission.

Oberman, I. (2008). Waldorf Education and its Spread into the Public Sector: Research

Findings. Encounter, 21(2), 10-14.

Oberski, I. (2011). Rudolf Steiner's philosophy of freedom as a basis for spiritual

education?. International Journal Of Children's Spirituality, 16(1), 5-17.

doi:10.1080/1364436X.2010.540751

Paull, J. (2011). Rudolf Steiner and the oxford conference: The birth of Waldorf

education in Britain European Journal Of Educational Studies, 3(1), 53-66.

Petrash, J. (2010). Waldorf Education: Back to the Future. Encounter, 23(4), 43-46.
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Steiner, R. (1967). Human and cosmic thought: four lectures given in Berlin from 20th

to 23rd January, 1914, during the Second General Meeting of the

Anthroposophical Society;. London: Rudolf Steiner P.

Uhrmacher, P. Bruce (1995). Uncommon Schooling: A Historical Look at Rudolf

Steiner, Anthroposophy, and Waldorf Education. 25(4). pp. 381-406