Thus, there are multiple Anthroposophic precepts about zoology, botany, pedagogy, physics, history, geography, literature, philosophy, diet, mathematics, etc. In art, there are special Anthroposophical approaches in painting, architecture, music, dance, theater, etc. Rudolf Steiner indeed expressed his views in all of these areas. When a teacher works in a Waldorf school, s/he has no need to make allusions to the "esoteric teachings" of Rudolf Steiner ... and often s/he does not. S/he just teaches traditional subjects, coloring them subtly as interpreted by Rudolf Steiner and his followers. Because inspectors from the ministry of education do not know these interpretations — they are not the specialists in Anthroposophy — they have difficulty identifying them. To make my point clearer, I will give some examples:
In the fourth grade (CM1), Waldorf students study zoology and physiology. They deal with different animals, like the lion, the cow, and the eagle. At first glance, their classwork appears to be an objective study of the behavior of these animals. At least that's what an inspector will see in the students' notebooks. But the teacher will also orally tell the students that the eagle must be understood in relation to the human head, the cow in relation to the human metabolic system and limbs, and the lion in relation to the human rhythmic system (the heart and lungs). Thus, the teacher conveys the basic elements of one of Rudolf Steiner's doctrines, namely that man is a tripartite being having within himself, in a latent state, the different animal kingdoms. 
Another example: In the early grades, Waldorf teachers tell their children a great number of legends and myths. At first glance, this is part of a traditional study of literature and mythology. But the teachers slip in Anthroposophical interpretations... They make subtle allusions to the contents of Anthroposophical books such as OCCULT MYTHS AND LEGENDS AND THEIR TRUTHS  or OCCULT WISDOM IN GRIMM FAIRY TALES . Most of these works were only recently translated into French (Waldorf teachers having access to them through their knowledge of German culture). National education inspectors usually cannot detect the Anthroposophical doctrines slipped in by Waldorf teachers when they tell these legends and myths to the children.
One last example. In the 11th and 12th grades (high school), Waldorf School students study two works of world literature: the romance of PARZIVAL and Goethe's FAUST. An inspector opening the students' notebooks would find at first glance a study, scene by scene or chapter by chapter, of the two works in question, with various interpretations being considered. But if, knowing Anthroposophy, you look carefully at these interpretations, you will find that they encompass many elements of Rudolf Steiner's doctrines. For example, the study of the character of Mephistopheles in FAUST always leads to the conclusion that he is bipolar. He thus becomes the representative of the "Forces of Evil" which, according to Steiner, are divided into the forces of Lucifer and the forces Ahriman.  The study of a seemingly innocent work thus becomes an opportunity for indoctrination that is difficult [for outsiders] to detect. Indeed, no mention of Rudolf Steiner will usually be made by the teacher. It suffices for the teacher to take (artificially) these interpretations of the work being studied, and then present them as universal and timeless truths (since they are found in other works at other times, as the teacher will then show). The same thing happens with the interpretation of the chapters of the romance PARZIVAL. Each time, the ideas of Rudolf Steiner are presented without mentioning their origin.  But this subtle process is at work in all subjects from Kindergarten on! To realize this, it suffices to read Steiner's TEACHING PLAN  or COUNCILS , and then connect what is said by Waldorf teachers with the esoteric teachings of Rudolf Steiner.
The methods of instilling Anthroposophic references in the traditional teaching of students were introduced by Rudolf Steiner himself at the founding of the first Waldorf school in Stuttgart, in the 1920s, and have recently been published. Little known to many Waldorf teachers, this large volume — dense, difficult to read — is a kind of dogmatic set of references touching on almost all areas of practical life in a Steiner school: repetition, rules, decisions to be made concerning left- and right-handedness, methods of teaching geography at different grade levels, ties between Anthroposophy and Steiner pedagogy, etc. [In English, such books as FACULTY MEETINGS WITH RUDOLF STEINER, PRACTICAL ADVICE TO TEACHERS, and DISCUSSIONS WITH TEACHERS present such material. They were published by the Anthroposophic Press. — RR]
There are significant questions and answers, for example:
- A teacher asks, "How can we, in the teaching of geology, link geology and the Akasha Chronicle?" [This is a celestial storehouse of wisdom accessible through clairvoyance. — RR] Concerning what Anthroposophy says about glacial periods, Rudolf Steiner answered: "...We must not be afraid to talk to the children about Atlantis. We should not forget that. We can even present it in a historical context. But then you have to disavow standard geology ... The ice age is the Atlantean catastrophe. The ancient glacial period, and recent average conditions in Europe, are nothing other than what has happened since Atlantis sank. " (p. 99-100)
- A teacher asks the question, "How can we draw parallels between what science says and the point of view of Anthroposophy concerning the glacial period?" Rudolf Steiner replied: "You may well draw a parallel. You can of course identify the Quaternary period in with Atlantis and the Tertiary with what I describe as Lemuria [a lost continent that preceded Atlantis - RR], if you do not fix things too precisely." (p. 101)
- A teacher asks, "How should we treat the natural history of man? How should I begin this study in fourth grade?" Rudolf Steiner replied: "For man, you will find almost everything scattered throughout my lecture cycles in one way or another ... Just fit the school [to my teachings] ... So rely on what you know through Anthroposophy." (p. 125)
— ADVICE; MEETINGS WITH TEACHERS AT THE WALDORF SCHOOL IN STUTTGART (The Federation of Steiner Schools-Walfdorf, October 2005).
"In choosing your words, never say 'prayers,' say 'words for opening the school day.' We should not hear the word 'prayer' in the mouth of a teacher. Thus you will neutralize to a large extent the prejudice against Anthroposophic matters." 
The pervasive ritual practices in Waldorf schools are meant, I believe, to immerse students in a kind of permanent religious atmosphere that will fit in their psyches as an addiction. I remember having felt, as a teenager, that I was living in a kind of monastery, punctuated by daily rituals and recitations. But this religious atmosphere was consistently associated with pervasive artistic practices as well as the frequent recounting of legends, folk tales, and myths — it was an artistic environment generating a mythical-religious feeling, which in my opinion is not without consequences and perverse effects:
• At an age when they should be awakening, learning to reason and think critically, the children are mothballed instead — they develop a pronounced tendency to rely on emotion and imagination, which later may encourage credulity and impulsive behavior;
• Some alumni develop blockages against facing psychological reality. I have often observed among them a propensity to hide and forget what could be disturbing, as if it had never existed. In particular, when they realized certain realities about bigotry existing near the center of Anthroposophy, suddenly their brains seemed to refuse to integrate such disturbing information. I found this ability to play "ostrich" to be even greater among Anthroposophists and Waldorf teachers. I remember well the dysfunctional administrative operation of these schools, which were run collectively : Often essential information did not circulate, urgent decisions did not get made, and essential tasks simply passed into oblivion — for example, steps that needed to be taken to assist students to enroll for baccalaureate programs! But teachers and leaders simply let things slip as the drama had yet ended;
Kept in a thorough artistic-mythical-religious atmosphere and valuing their egos, these students are accustomed to a state of laziness that will make them social misfits, unable to get by through any skills they may possess for bluster and seduction. Because don't people often replicate what they themselves have experienced? Having been seduced by their teachers, these students may try to proceed through seduction. That is why their results for the baccalaureate exams in writing are so pathetic, although the same students can be tremendously good at oral presentations. Thus, in the school where I worked and tried to prepare students for the baccalaureate, only 40% of students were successful, and even they succeeded mostly due to the oral portion of the process. Of course, extension of the dream state greatly facilitates the ability to later become a Anthroposophist, as this mystical doctrine overwhelms those who plunge, as I did, into abstruse metaphysical speculations. Anthroposophical mysticism is a kind of natural extension of the dream state that is overvalued in Steiner-Waldorf institutions. Overvaluation of the ego aids individuals who tend to arise in life lecturing or even becoming gurus. Later they may find, in the context of the Anthroposophical Society, the roles of spiritual guides, the roles they are in fact familiar with from their childhood. It is therefore common to find students in Steiner-Waldorf schools who systematically and blindly trust their own feelings, or hunches, sometimes up to the level of considering themselves apprentice mediums.• Waldorf graduates feel a need to reproduce the ceremonies in which they were immersed throughout their schooling. They want to celebrate holidays as Rudolf Steiner led Anthroposophists to do, and to practice many Anthroposophical spiritual exercises, including meditations  and numerous mantras . Upon becoming a parent, one of my former classmates said about ten prayers over his children every night, one after the other;• There is a kind of inhibition and misuse of sexuality in adolescents. As a teacher of these schools, I often heard my colleagues say it was important to provide adolescents with a "strong spiritual content" and make them work hard to divert the powerful forces of sexuality into which they might "fall." I believe this inhibition and this diversion promote adhesion to the religiosity of the school, and later to the religious commitment of Anthroposophists;• An overemphasis on the ego and exaggerated exaltation of the mystic realm. Indeed, Steiner-Waldorf teachers value dreamy and mystical attitudes. As a student, I could see how our teachers showed the highest esteem for those who retained longest their childish credulity concerning imaginative stories. The student who seemed to be in a dreaming state was placed on a pedestal over his peers. Later, as a teacher, I often heard teachers in faculty meetings praising the receptivity of students who were dreamy, naive, and enthusiastic. It was said of such students that they kept the soul intact and pure. We often even said that in principle a good Waldorf education slows the maturation of students' intellectual faculties as far as possible. In addition, teachers flattered and lavished praise on students for abilities they didn't really possess, trying to keep them as long as possible in a sort of "hovering" disconnection from reality. This is why the egos of students leaving Waldorf schools are so developed. At first sight, these students seem to have a self-confidence that could be considered a good quality. But looking more closely, we very often see that this colossal self-insurance is based on nothing but empty air. Often these students have done virtually no academic work for years: Rituals, chants, and preparing for holidays takes up so much time in Waldorf schooling that the time devoted to actual school work is literally reduced to a trickle.
• The grades in Waldorf schools are not identified by the traditional nomenclature in France, from the CP Terminal, but are labeled 1 to 12. Even today, I am find comparing the two systems of classification difficult,• It is customary in Waldorf schools to have a one-year gap — that is to say, students of Steiner-Waldorf schools are enrolled in classes one year later than students in other schools, because Waldorf teachers believe that students will benefit if their intellectual development is postponed,• Waldorf students draw in a different style, using special crayons ("pencils of wax"),• Waldorf students practice an art that exists nowhere else (eurythmy, a kind of yoga dance invented by Rudolf Steiner),• Waldorf schools observe special rituals,• The same group of students remain together throughout their school years,• The central teacher for any group of students is called the "class teacher" and will be responsible for that group from first to sixth grade, sometimes from first to eighth grade,• At the end of their schooling, students create what they call a "masterpiece," that is to say a personal work they will carry out autonomously, etc.
Here I must be very clear and also mention legally reprehensible behavior. Indeed, some ethical rules seem not to apply in the Steiner-Waldorf schools, and there are reports of sexual and romantic relationships sometimes occurring between students and teachers. For example, when I was teaching, I witnessed in one of these schools an illicit relationship that had developed between a teacher and a student of the upper classes. They started dating when the student was in 10th grade (Third) and the situation continued until the 12th grade (First or Terminal). All class teachers of the school knew about it, including some who were members of the board of the school. How could they ignore it, since this teacher and this student had come to live together in the same apartment? When this teacher left school after completing certification to teach further, all teachers of the upper classes — except one who probably wanted to be cautious, but who like the others who knew what had happened — came to a party in the apartment. Among themselves, teachers and students pretended to ignore or hide what was an open secret.
• A specific kind of cosmetics (Wala and Weleda products)• A form of agriculture (Biodynamics, Demeter products)• Some preparatory nurseries and kindergartens related to Waldorf education,• Vocational training centers,• Financial services (NEF bank in France)• Anthroposophical pharmacology and medicine, with clinics and hospitals,• A special medical association (APMA, Anthrosana),• The Institutes of Curative Pedagogy (Camphills and other institutions for the disabled and caregivers using the methods of Rudolf Steiner, The Allagoutes),• Special arts (eurythmy, Werbeck singing, Haushka painting, the art of the word, dramatic expression, architecture, etc.),• Special welfare methods,• A specific form of gymnastics (the Gymnatique Bothmer),• A specific form of Christian worship (the Christian Community),• A special children's literature (Iona Editions),• Camps (Colonies Iona),• Special retirement homes (especially in Ribeauvillé),• Centers of specific vocational guidance (Michael Foyer, located at St. Menoux in Allier, etc.),• Some libraries (Solear-Triads, Pentagramm'),
• Some publishers (Triads, EAR, Pico della Mirandola, Iona)
• A specific astrology,• Specific tours (organization Idriart),• Specific methods of meditation,• A specific dietary regime ,• Special psychological therapies (many Anthroposophists tend to become psychotherapists),• A youth movement (NEOLOGOS site).
• Firstly, there is the Anthroposophical movement, which I detailed above.• Then there is the Anthroposophical Society, consisting of branches (Anthroposophical groups ordinarily meeting once or twice a month to study the works of Steiner).• Above, there is the School of Spiritual Science, confined to those Anthroposophists are allowed to listen to the lessons of the First Class (the secret cult in which some lectures of Steiner are read, accompanied by mantras that are considered especially sacred — members have the duty to meditate regularly and preserve the group's secrets).• Finally, in the School of Spiritual Science, there are different Professional Sections (devoted to education, agriculture, arts, literature, eurythmy, social sciences, medicine, drama, etc.) ... the members meet according to their professional activities.
"We are led as a provisional conclusion to reopen the question — which arose in the context of action research, but also elsewhere — of a possible transposition in Waldorf pedagogy.
"We believe we can encourage the dissemination of the spirit of our school in society and the culture of our time, through a process of 'benevolent transfer.' Drawing from heterogeneous learning environments and transforming them expansively, we doubt strict teaching methods that disregard the spiritual foundation, that is to say the value of the spirit." 
The indoctrination of parents also goes to those who willingly accept it, by entering more and more deeply in the life of the school. We start by asking them to participate in the annual fair, just taking a stand or making cakes, then do the same with other parties, then the parties collaborate by assisting the teacher. Then they are invited to become members of various school committees and to take roles in pageants such as the "Play of the Shepherds", the "Play of the Three Kings", and "The Paradise Play", which are staged around Christmas, etc.. They are also asked to participate in the school gardens, and serve as guides during various trips their children's classes take, and then classes in which they do not have children, etc.. Some parents end up spending their lives at school!
"The management of teaching and education, which truly bear all spiritual life, must be entrusted only to those who educate and teach. No agency of the State or in the economy should interfere in the management or direction of education. Each teacher should devote sufficient teaching time to be to become a director in his field. He will take care of the administrative side, as he takes care of education and teaching themselves. (...) No parliament, no personality — those who can be taught but who cannot teach — can be recognized. ". — Rudolf Steiner, THE SOCIAL PROBLEM (Ed., E.A.R.), p. 12.
 Rudolf Steiner, MYTHES ET LÉGENDES ET LEURS VÉRITÉS OCCULTES (Ed., E.A.R.).
 Rudolf Steiner, MYTHES ET LÉGENDES ET LEURS VÉRITÉS OCCULTES (Ed., E.A.R.) [sic; LA SAGESSE CACHÉE DE CONTES DE GRIMM is probably intended here].
 Rudolf Steiner, CONSEILS, réunions avec les professeurs de l'école Steiner de Stuttgart, édité par la Fédération des Écoles Steiner-Waldorf, octobre 2005.
 Goethe, the TREATMENT OF COLORS and THE METAMORPHOSIS OF PLANTS (Ed., Triads. prefaces by Rudolf Steiner).
 Wolfram von Eschenbach, PARZIVAL (Ed., E.A.R).
 Peter Tradowsky (Anthroposophy), KASPAR HAUSER AND THE BATTLE FOR THE MIND (Ed., Triads).
 Rudolf Steiner, THÉOSOPHIE (Ed., Novalis).
 Rudolf Steiner, LA SCIENCE DE L'OCCULTE (Ed., E.A.R.).
 Rudolf Steiner, LE SENS DE LA VIE (Ed., Triades).