Atlas›Domain XIV · Western esoteric, divinatory & new spiritual movements›Guide 053
Guide XIV-053

Anthroposophy, curative eurythmy, biographical counselling

Rudolf Steiner1923Dornach
A 34 · L 54 · M 1212 interventions in the Trinity explorer
Client cardCompare
[source: …] where a claim comes from[uncertain] not confirmed in a primary source[synthesis] the writer's reconstruction

1. Introduction

Version followed: Anthroposophy as the General Anthroposophical Society (Goetheanum, Dornach, Switzerland) presents itself on its own site (2025–26); eurythmy therapy (curative eurythmy, Heileurythmie) as the Goetheanum Medical Section's methodology page and the IFAAET International Professional Profile (June 2013) describe it, with Rudolf Steiner's 1921–22 lecture course Curative Eurythmy (GA 315) as the founding text; biographical counselling and biography work as Lees (2017, Self & Society) and Burkhard (2007, Floris Books) describe them. Anthroposophic medicine, remedies and mistletoe are covered in the companion guide, XIV 054.

What it is. Anthroposophy is the spiritual-scientific worldview of Rudolf Steiner (1861–1925), which grew out of the German section of the Theosophical Society; the General Anthroposophical Society was refounded at the Christmas Conference in Dornach in 1923 [source: Goetheanum, Society page]. It is an organisation and a movement rather than a single therapy. The Society reports 36 national societies and about 42,000 members, with hundreds of local branches and working groups; its members support the Goetheanum as a School of Spiritual Science with sections (among them General Anthroposophy, Medicine, Pedagogy, Agriculture, Performing Arts, Inclusive Social Development) [source: Goetheanum, Society page]. Waldorf (Steiner) schools and biodynamic agriculture are its best-known practical fields; they are context here, not the subject.

Therapeutic offshoots covered here.

  • Eurythmy therapy: an individual movement therapy developed in 1921 from the art of eurythmy, with early clinical work at Ita Wegman's clinic in Arlesheim; usually prescribed by a doctor and delivered by a trained eurythmy therapist [source: Medical Section, Methodology]. It is a recognised complementary-therapy profession in Switzerland after the 2016 complementary-medicine vote [source: Goetheanum, Eurythmy therapy training].
  • Biography work and biographical counselling: work with the life story, organised around life phases (often seven-year periods). Biography work is mainly salutogenic group work; biographical counselling also addresses psychological problems, mainly one-to-one. The UK strand began with Tijno Voors at Emerson College in the late 1980s, and the UK training was accredited by the BACP [source: Lees 2017; Burkhard 2007 publisher description].

Core idea of change (as the movement holds it, attributed). Steiner describes the human being as body, soul and spirit, with further members such as the etheric (life) body and the astral body, and a threefold organism of nerve-sense, rhythmic and metabolic-limb systems. In eurythmy therapy, movements formed from speech sounds and music are held to work on these members: in GA 315 vowels are described as turning the person inward and acting on the rhythmic system, consonants as turning outward and working through the metabolic-limb system [source: GA 315 contents, Rudolf Steiner Archive]. Biography work holds that a life unfolds in recognisable phases and that seeing one's own pattern supports health and self-direction [source: Burkhard 2007 description; Lees 2017]. In anthroposophy, karma and reincarnation are held to be central to Steiner's teaching [uncertain: not verified]. These are spiritual-scientific concepts of the movement, neither confirmed nor disproved here.

Evidence status (one line). Supersensible claims are not empirically testable; eurythmy therapy is supported mainly by small and observational studies, with a systematic review published in BMC Complementary and Alternative Medicine (2008) [uncertain: not verified]; biographical counselling has little outcome research [uncertain: not verified].

The psychotherapist's work. The therapist is not an anthroposophic doctor, eurythmist, biography counsellor or teacher of anthroposophy in therapy. The work is: understanding what anthroposophy means in the client's life; Cultural Formulation; differential assessment that does not pathologise belief; coordination with eurythmy therapists and doctors with consent; attention to dependency, money and group pressure; helping clients who doubt, leave or are in conflict with family about the movement; and safeguarding where children are involved [synthesis].

2. Framework

Anthroposophy has no treatment phases of its own. The framework below sets out (a) the organisation as clients meet it, (b) the published course of eurythmy therapy and biographical counselling, and (c) the psychotherapist's phases [synthesis].

2a. The organisation as clients meet it

  • Membership. Open to anyone regardless of nationality, social standing, religion or scientific or artistic conviction; the Society says it asks for "not confession… but interest" [source: Goetheanum, Society page]. Members pay annual contributions; amounts are set out in the Society's membership material [uncertain: amounts not verified].
  • Leadership. An Executive Council at the Goetheanum (listed in 2026 as Constanza Kaliks, Ueli Hurter, Stefan Hasler and Sebastian Bauer) [source: Goetheanum, Society page]; national societies and local branches run study groups, festivals and lectures.
  • School of Spiritual Science. Organised in sections (including the Medical Section). Within it is an esoteric "First Class" for members who apply after a period of membership, whose lesson texts are treated as reserved for members [uncertain: not verified]. Only this public outline is given here; class content is not reproduced.
  • Steiner's texts. The Collected Works (GA numbers) are studied in branches; many lectures are freely available in English through the Rudolf Steiner Archive.
  • Professional fields. Doctors, therapists, educators and farmers organise through the sections and national professional associations, often with international certificates (e.g. the Anthromed quality seal for therapists) [source: Medical Section, Methodology].

2b. Eurythmy therapy course (as published)

  • Referral: usually a doctor's prescription, with the physician's diagnosis as the starting point; in some countries no prescription is needed [source: Medical Section, Methodology].
  • Typical course: about 30-minute individual sessions plus a rest period afterwards; doctors usually prescribe 6–12 sessions, typically weekly [source: Medical Section, Methodology].
  • Session sequence: brief history; movement diagnosis; goals and treatment concept; warm-up, main exercises (standing or seated), closing exercise; sometimes rhythm exercises with verses or music and movement meditations; exercises adapted (seated, lying, slower, very small finger movements) [source: Medical Section, Methodology].
  • Between sessions: home practice of the exercises taught, described as an important part of the process; aim is self-care and active participation [source: Medical Section, Methodology].
  • Settings: individual practice, clinics, special-needs institutions, schools; group health classes [source: Medical Section, Methodology].
  • Moving on: therapist and prescribing doctor review the plan; criteria for ending are not published in the sources listed [uncertain].
  • Training: at least four years' basic training at recognised institutions plus mentored placement [source: IFAAET 2013]; the Dornach foundation training gives a complementary-therapist certificate after four years, a Goetheanum diploma after a fifth, and access to the Swiss higher professional examination after a sixth [source: Goetheanum, Eurythmy therapy training].

2c. Biography work and biographical counselling (as published)

  • Formats: group biography work (salutogenic, many countries) and individual biographical counselling for psychological problems [source: Lees 2017].
  • Structure: practitioner-guided steps organised around seven-year cycles of life, with attention to the twenties and early thirties [source: Burkhard 2007 description]. Session numbers and stage criteria are not published in the sources listed [uncertain].
  • Training and bodies: BACP-accredited UK training [source: Lees 2017]; a UK professional body (PABC) and a German association (BVBA) are named in Goetheanum-circulated further-training material [source: Biografiearbeit flyer].

2d. The psychotherapist's phases [synthesis]

  1. Engage and map: what anthroposophy is in the client's life (member, Waldorf parent, patient, professional, former member, family member). Move on when the client's own terms and stakes are clear.
  2. Assess: Cultural Formulation Interview, risk, differential assessment, medical and safeguarding issues. Move on when the formulation separates belief and practice from distress and impairment.
  3. Coordinate: with consent, clarify roles with any prescribing doctor, eurythmy therapist or biography counsellor. Move on when roles do not overlap.
  4. Work: the client's own goals (meaning, conflict, doubt, leaving, family, trauma), using the interventions in section 4.
  5. Close: consolidate the client's own position toward the movement and agree when to return.

3. Guiding principles

  • Describe anthroposophy in its own terms, attributed. Use "Steiner taught…", "in anthroposophy…"; never state supersensible claims as fact or dismiss them [synthesis].
  • Membership asks for interest, not confession. The Society's own statement means clients may relate to it in very different ways; ask, do not assume [source: Goetheanum, Society page].
  • Diagnosis comes first. Steiner's final lecture of GA 315 stresses thorough diagnosis and close doctor–eurythmist cooperation and warns against dilettantism [source: GA 315 contents]; practically, any physical complaint goes to a physician, and eurythmy therapy is coordinated with the prescriber.
  • Adjunct, not replacement. No anthroposophic therapy is presented here as treating physical disease; medical decisions belong to the client's doctors (see 054) [synthesis].
  • Stay in role. The therapist does not teach eurythmy, do biography readings or interpret karma for the client [synthesis].
  • Active self-care is the published aim. Eurythmy therapy aims at the client's own participation and self-care [source: Medical Section, Methodology]; support that aim rather than dependency on any practitioner.
  • Know the limits of competence. IFAAET asks its therapists to assess their limits realistically, use supervision and keep professional distance [source: IFAAET 2013]; the psychotherapist holds the same standard for spiritual material outside their training [synthesis].
  • Respect confidential teachings. Do not ask clients to disclose First Class material; work with what it means to them [synthesis].
  • Acknowledge the contested history. Steiner's statements on race are discussed by scholars and by the Society itself; let clients raise it without either defending or attacking the movement [source: Goetheanum statement 2021; Zander 2007 reviews; Staudenmaier 2014].
  • Pluralism inside the movement. Members, doctors, Waldorf families and critics differ widely; avoid treating "anthroposophists" as one group [synthesis].
  • Children's welfare is independent of worldview. Developmental, medical and safeguarding assessment is not replaced by a constitutional or temperament reading [synthesis].
  • Money and time are clinical data. Fees, contributions, courses and volunteering are explored like any other commitment [synthesis].

4. Intervention inventory

The procedures of the movement (eurythmy therapy, biography work) are described as their institutions publish them so the therapist knows what the client is doing; they are not for the psychotherapist to deliver. Interventions 4.1–4.12 are the psychotherapist's own work; unless a source is tagged, they are [synthesis].

4.1 Mapping the client's relationship to anthroposophy

  • Purpose / when: first sessions with any client who mentions Steiner, Waldorf, eurythmy, an anthroposophic clinic or doctor, biography work or the Society.
  • Steps: (1) Ask which role(s) apply: member, branch participant, First Class member, Waldorf pupil or parent, patient, professional (teacher, doctor, therapist, farmer), former member, relative. (2) Ask how long, how often, and what it gives them. (3) Note the client's own vocabulary (e.g. etheric body, Jahrsiebte/seven-year phases, karma, threefold) and use it with a gloss. (4) Ask what they want therapy to do with it, if anything.
  • Example language (illustrative): "You've mentioned the Waldorf school and the study group. What part does anthroposophy play in your life now?" "When you say 'my seventh year-cycle', what does that mean for you?"
  • Watch for: the client testing whether you will mock or convert them; professional identity tied to the movement (job, income, housing in a community); working when the client speaks freely in their own terms and separates what they value from what troubles them.

4.2 Cultural Formulation Interview (with the spirituality module)

  • Purpose / when: early assessment, and whenever a symptom is framed in anthroposophic terms (e.g. an illness as a karmic task, a crisis as a life-phase threshold).
  • Steps: use the DSM-5-TR Cultural Formulation Interview core questions (cultural definition of the problem, cultural perceptions of cause and support, cultural features of coping and help-seeking, current help-seeking) and its supplementary module on spirituality, religion and moral traditions [source: DSM-5-TR; uncertain: wording not verified]. Paraphrase the questions in the client's language; record both the client's account and your clinical formulation side by side.
  • Example language (illustrative): "How do you and the people in your branch understand what's been happening to you?" "Who else are you seeing for this — a doctor, a eurythmy therapist, a biography counsellor?"
  • Watch for: explanations that delay medical review; family members holding a different explanatory model; working when the client can hold more than one account of the problem at once.

4.3 Differential assessment without pathologising belief

  • Purpose / when: when the client reports supersensible perception, meditative experiences, inner voices or visions, or a sudden conviction of spiritual mission.
  • Steps: (1) Establish whether the experience is shared and recognised within the client's community and tradition. (2) Ask about function: sleep, eating, work, relationships, self-care. (3) Screen for psychosis (fixed beliefs beyond the shared framework, thought disorder, command hallucinations), mania (reduced sleep need, grandiosity, pressured speech), dissociation, depersonalisation or derealisation after intensive meditation, obsessive scrupulosity (fear of having spoiled one's karma, compulsive checking of moral or spiritual purity), and complicated grief. (4) Use DSM-5-TR "Religious or Spiritual Problem" (ICD-10-CM Z65.8 [source: ICD-10-CM Z65.8 (Unbound Medicine)]) only where the focus is a spiritual or religious problem, not a disorder [uncertain: DSM-5-TR wording not verified]. (5) For meditation-related difficulties, consult the meditation adverse-effects literature (Lindahl et al. 2017, PLOS ONE; Farias et al. 2020, Acta Psychiatrica Scandinavica) [uncertain: not verified].
  • Example language (illustrative): "In your study group, would people recognise what you've been experiencing? What do they make of it?" "Has your sleep changed since this started?"
  • Watch for: framing a manic or psychotic episode as spiritual awakening, or the reverse, labelling normative anthroposophic belief as delusional; working when the formulation names the belief as belief and the impairment as impairment.

4.4 Understanding and supporting a client's eurythmy therapy

  • Purpose / when: the client is in or considering eurythmy therapy.
  • What the client will experience (as published): a short history; a movement diagnosis; agreed goals; a sequence of warm-up, main and closing exercises built from speech-sound gestures, rhythm and music, sometimes with verses; possibly copper balls, rods, silk cloths or balancing cushions; about 30 minutes plus rest; home exercises; usually 6–12 weekly sessions on a doctor's prescription [source: Medical Section, Methodology]. Steiner held that vowel and consonant movements act on different bodily systems [source: GA 315 contents].
  • Steps for the psychotherapist: (1) Ask what the client was told the therapy is for. (2) Confirm a physician has assessed any physical complaint and who the prescriber is. (3) With written consent, exchange relevant information with the eurythmy therapist so goals do not conflict (e.g. both working on anxiety). (4) Treat home practice as the client's own self-care routine; ask how it fits their week. (5) Never teach or correct the exercises.
  • Example language (illustrative): "What did your eurythmy therapist say the exercises are meant to help with?" "Would it help if I spoke to her, so we're not pulling in different directions?"
  • Watch for: eurythmy therapy used in place of medical or psychiatric treatment; a client blaming themselves for not practising enough; working when the client experiences it as a calming, self-directed practice alongside other care. IFAAET's profile does not list contraindications, and the sources listed give none [uncertain].

4.5 Working with biography material the client brings

  • Purpose / when: the client has done biography work or biographical counselling, or arrives with a life chart in seven-year phases.
  • Published background: practitioners guide clients through steps organised around seven-year cycles, with particular attention to the twenties and early thirties (Burkhard 2007); group biography work aims at health and resources, individual biographical counselling also addresses psychological problems (Lees 2017).
  • Steps: (1) Invite the client to show or describe the chart or account. (2) Ask what the work clarified and what it left painful. (3) Use the material as narrative, not prescription: what does the client make of the pattern now? (4) Where a phase reading feels fated ("I am in my crisis years"), explore choice and present stressors alongside it. (5) Link to evidence-based work (e.g. narrative, life-review or trauma-focused methods) only with the client's agreement.
  • Example language (illustrative): "You've drawn your life in seven-year blocks. Which block do you want us to look at first?" "You call this a threshold year. What else is going on this year that makes it hard?"
  • Watch for: deterministic readings that increase hopelessness; trauma memories opened in a group without aftercare; working when the client uses the chart as one lens among several.

4.6 Referral to or from a biographical counsellor or eurythmy therapist

  • Purpose / when: the client asks for, or already has, an anthroposophic practitioner alongside therapy.
  • Steps: (1) Ask the practitioner's qualification and professional body (for UK biographical counselling, a BACP-accredited training and the PABC; for eurythmy therapy, the national professional association listed via the Medical Section, or the Anthromed seal) [source: Lees 2017; Biografiearbeit flyer; Medical Section, Methodology]. (2) Clarify who holds clinical responsibility, risk and crisis cover. (3) Agree with the client what is shared. (4) Avoid parallel trauma processing in two settings.
  • Example language (illustrative): "It's fine to see both of us. Let's be clear who you'd call if things got really bad."
  • Watch for: unclear responsibility in a crisis; the client being told to stop psychiatric medication (route to the prescriber; never advise on medicines yourself).

4.7 Working with Steiner's race teachings and the movement's history

  • Purpose / when: a client (member, Waldorf parent, staff member, critic, person of colour in an anthroposophic setting) is distressed or conflicted about Steiner's statements on race or the movement's record in the Nazi and Fascist era.
  • Published positions to know: a 2000 Dutch commission led by Ted van Baarda found individual passages that count as racist today but no evidence of systematic racist disparagement, as reported in a 2021 Goetheanum leadership working paper, which also rejects critics' claims of ideological convergence with Nazism [source: Goetheanum statement 2021]. Historian Helmut Zander's two-volume Anthroposophie in Deutschland (2007) takes up the charge of racism; reviewers report his view that Steiner did not intend racism but made statements racist by today's standards [source: Perlentaucher review digest]. Peter Staudenmaier (2014, Brill) documents notable Nazi official support for Waldorf schools and biodynamics alongside suppression of occultism, and anthroposophists' involvement in Fascist Italy's racial policies [source: Marquette abstract].
  • Steps: (1) Ask what the client has read or experienced. (2) Separate historical texts, current institutional positions and the client's own experience in a school or branch. (3) Explore the conflict (loyalty, guilt, anger, belonging). (4) If the client experienced discrimination, address it as you would anywhere, including formal complaint routes.
  • Example language (illustrative): "You love the school community, and you've just read things Steiner said that shocked you. What's that like to hold together?"
  • Watch for: the therapist taking sides in the scholarly debate; the client's experience being dismissed by either camp; working when the client reaches their own position.

4.8 Assessing group dynamics, dependency and money

  • Purpose / when: heavy involvement (several evenings a week, work and housing within the movement, many paid courses), or family worry.
  • Steps: (1) Map time, money and relationships inside and outside the movement. (2) Ask about freedom to question, to read critics and to leave without losing work, home or friends. (3) Ask about fees: Society contributions, eurythmy or biography fees (eurythmy fees follow national association recommendations, often linked to insurance rules) and course costs (e.g. one further-training course priced at EUR 420 in total) [source: Medical Section, Methodology; Biografiearbeit flyer]. (4) Note any one person (teacher, doctor, counsellor) whose word overrides the client's judgement.
  • Context: the Goetheanum's own 2021 paper describes the Society as highly inward-looking in places [source: Goetheanum statement 2021]. Independent reports of coercive control in the General Anthroposophical Society: none found in the sources consulted. Assess the client's particular setting rather than the movement as a whole.
  • Example language (illustrative): "If you decided to step back from the branch, what would change for you — practically and with people?"
  • Watch for: debt for courses, unpaid labour, guilt about doubts; working when choices feel freely the client's own.

4.9 Supporting doubt, distance or leaving

  • Purpose / when: a member or former member questions anthroposophy, or a Waldorf-raised adult reworks their upbringing.
  • Steps: (1) Normalise ambivalence. (2) Separate what the client wants to keep (art, festivals, community, values) from what they reject. (3) Plan practical steps if work, school places or housing are tied to the movement. (4) Work with grief, anger and loss of community; where shame or fear about spiritual consequences persists, treat it as religious trauma with standard trauma-informed methods. (5) Membership resignation goes through the national society or the Goetheanum members' secretariat [uncertain: procedure not verified].
  • Example language (illustrative): "It sounds like you don't want to lose the festivals or your friends, but you no longer want Steiner's books to be the final word. Both can be true."
  • Watch for: abrupt loss of all support; replacing one authority with another; working when the client builds a life that is their own choice.

4.10 Family members' concerns

  • Purpose / when: a relative worries about a client's involvement, a Waldorf school choice, an anthroposophic doctor, or a family split over medical decisions.
  • Steps: (1) Identify the concrete concern (health, money, children, contact). (2) Distinguish disagreement about worldview from risk. (3) Encourage curiosity and keeping contact rather than ultimatums. (4) Route medical concerns to the treating doctors; route child-protection concerns as in 4.11.
  • Example language (illustrative): "What exactly worries you — the ideas, or something you've seen happen?"
  • Watch for: relatives labelling the movement wholesale; working when the family can name specific risks and keep relationships open.

4.11 Children and safeguarding

  • Purpose / when: children in Waldorf schools, curative-education settings or anthroposophic medical care, or a parent following anthroposophic views on development or illness.
  • Steps: (1) Keep standard developmental, medical and psychiatric assessment in place; a temperament, constitution or life-phase reading does not replace assessment for ADHD, autism, learning or other needs. (2) Check that medically needed treatment is not refused or delayed on worldview grounds; if it is, follow local child-protection procedure. (3) Involve the child's assent and parents' consent; never name the child in records shared outside the team.
  • Example language (illustrative): "The school sees her as a dreamy child. Has she ever had a full developmental assessment, so we know what's helping and what isn't?"
  • Watch for: delay in assessment or treatment; adolescent conflict between school culture and peers; working when parents accept assessment alongside their own framework.

4.12 Role boundaries for the therapist

  • Purpose / when: the therapist is also an anthroposophist, eurythmist or biography counsellor, or meets clients through the community.
  • Steps: (1) Do not combine roles with the same client (no eurythmy exercises, biography readings or Steiner study in sessions). (2) Avoid treating people you meet in your branch or school community where possible; where unavoidable (small communities), discuss boundaries openly and document. (3) Decide self-disclosure by benefit to the client. (4) Use supervision for spiritual material (spiritual and religious competencies, Vieten et al. 2013 [uncertain: not verified]). (5) For multiple relationships and competence, consult the APA Ethics Code (https://www.apa.org/ethics/code) [uncertain: standard numbers not verified]. (6) If the client wishes, involve a branch leader, priest of the Christian Community or other community figure with explicit consent.
  • Example language (illustrative): "I know the movement, but here my job is to help you think it through, not to teach it."
  • Watch for: the client seeking spiritual authority from the therapist; the therapist's own loyalties shaping the work; working when the client's agenda leads.

5. Handling problems

The sources listed do not address psychotherapy-specific problems; all guidance below is [synthesis] unless tagged.

  • Client expects the therapist to share or validate the worldview. Say plainly that you respect it and will work in its terms, but your role is not to confirm spiritual claims. Return to the client's goal. (Illustrative: "I can't tell you what your etheric body is doing, but I can help you with the panic.")
  • Client fears the therapist will pathologise them. Name the difference between belief and impairment early (4.3); show it by using their vocabulary accurately.
  • Physical illness explained only spiritually or treated only with anthroposophic therapies. Do not argue the worldview; ask who is medically responsible and encourage review by a physician; for cancer, decisions belong to the oncologist, and mistletoe and remedies are covered in 054. Never advise starting, stopping or changing medicines.
  • Psychiatric crisis framed as spiritual development. Treat risk first: standard suicide and self-harm assessment, crisis plan, psychiatric referral if psychosis or mania is suspected; involve the anthroposophic doctor only with consent and alongside psychiatric care.
  • Overwhelm after intensive biography work or meditation. Slow down; grounding and stabilisation before any trauma processing; check sleep; consider the meditation adverse-effects literature and trauma-sensitive mindfulness (Treleaven 2018) [uncertain: not verified]. Ask the biography counsellor (with consent) to pause deep life-review work.
  • Non-adherence to eurythmy home exercises or guilt about it. Not the therapist's job to enforce; explore the guilt. The published aim is the client's own self-care [source: Medical Section, Methodology], so practice that becomes a source of shame is worth raising with the eurythmy therapist.
  • Stuck in fatalistic life-phase or karmic readings. Hold the reading as one story; add present-tense questions (what is in your control this month?); use behavioural activation or problem-solving if depressed.
  • Scrupulosity. Repeated checking of moral or spiritual purity, fear of having harmed one's spiritual development, or compulsive meditation to undo thoughts suggests OCD; use ERP as clinical sources such as the IOCDF describe it, agreeing exposures that do not ask the client to violate their values [uncertain: not verified].
  • Rupture over the race debate or other criticism. If the therapist's view leaked, acknowledge it and return to the client's experience (4.7). If the client feels attacked by critics, validate the distress without endorsing either side.
  • Conflict between roles in a small community. Discuss openly, document, seek supervision, and refer on when the overlap compromises the work (4.12).
  • Leaving costs too much (job, school place, housing). Plan practically before emotionally; consider staged distance; link to employment or housing advice.
  • Family pressure in either direction. Keep the client's goals central; offer family sessions only with consent; separate worldview disagreement from risk (4.10).
  • Child-protection concern. Follow local procedures; consult; document; do not wait for parental agreement where a child is at risk (4.11).
  • Requests for confidential or esoteric content. Do not ask for First Class material or the content of meditative exercises given under confidentiality; work with meaning and effect.

Sources

Books cited:

  • Steiner, R. Curative Eurythmy (GA 315; lectures 1921–1922). Rudolf Steiner Press, trans. K. Krohn and A. Degenaar [edition year uncertain].
  • Burkhard, G. (2007). Biographical Work: The Anthroposophical Basis. Floris Books.
  • Zander, H. (2007). Anthroposophie in Deutschland. Theosophische Weltanschauung und gesellschaftliche Praxis 1884–1945. 2 vols. Göttingen: Vandenhoeck & Ruprecht.
  • Staudenmaier, P. (2014). Between Occultism and Nazism: Anthroposophy and the Politics of Race in the Fascist Era. Leiden: Brill.
  • Cited but not verified: DSM-5-TR Cultural Formulation Interview; Lindahl et al. 2017, PLOS ONE; Farias et al. 2020, Acta Psychiatrica Scandinavica; Treleaven 2018; Vieten et al. 2013; APA Ethics Code (https://www.apa.org/ethics/code); systematic review of eurythmy therapy, BMC Complementary and Alternative Medicine 2008 [uncertain].

Cross-references: 054 (anthroposophic medicine, remedies and mistletoe); Domain VI 110 (regression and false memory).

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