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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • We see how the Jewish peoples developed, within these strivings, their own special character and this resulted in the impossibility to reach God out of one’s own life. One had to wait and see what God himself gave, and it was there that the actual concept of revelation came into being. One had to wait and see what God would give and on the other hand one had to be careful not to search through the route of imagery or symbolism (Bilderweg), which was to be feared. If the route of symbolism was sought, then one arrived at a subhuman God, not at a God who carries humanity. In Judaism the symbolic route was not to be followed, it would not be through ritual an also not through the content of knowledge that one would speak to God. The Olden time Jew wanted to meet their god by Him revealing himself, and human beings would communicate in a human way, while from their side, not make outwardly fulfilled sacrifices, but what arises subjectively: the promise — revelation, promise and the contract between both; a judicial relationship one could call it, between the people and their God.
  • So the Jewish religion positioned itself and thus the Jewish religion stood in the entire evolution of humanity. therefore, one can say: here already a relationship is the example which is performed in our modern time, where science wants to be beside religion but where science has nothing to say about religion, just like the olden time Jew removed everything which appeared as imagery. This is already performed in Judaism, and precisely in the modern differentiation between knowledge and faith, lies unbelievably much Judaism. In Harnack’s “The Being of Christianity” everything is again based on Judaism. You have to see through this that we get sick with these things.
  • Human evolution is penetrated by more and more things. Something is continuously developing which belongs to the Jews in particular: the awareness of personality, which is urged by ego development. With the Greeks there developed a mighty inner world beside the outer world of observed nature but this inner world could raise doubts, because it was observed merely as a world of mythology. Sensing the religious element rising in Hellenism, which lives in Greek mythology, through mythological fantasy, which people are searching for — because it was not to be found in nature — is what rises up in man. The Greek however didn’t grasp the actual important point within the human inner life, resulting from mythological fantasy, which the Romans evolved into abstract thinking, which certainly already started with Aristotle, but which was developed particularly in Rome. This abstract way of thinking which is so powerful as to being people to the point of their I, bringing them to self-consciousness, to I-consciousness, this is something which we today still carry in us today and we carry it heavily in us, in the form of modern agnosticism.
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Anthroposophy is determined in its own evolution, through the nerve of its entire being, to approach the Mystery of Golgotha in a positive way, and because it wants to remain scientific, to make the task of the events of Golgotha clear to humanity, as clearly as mathematics states the theory of Pythagoras. All religious confessions are in line with this rejection of the event of Golgotha as such. As a result, the world task of Anthroposophy necessary for our time is not easy. How difficult it is, I ask you to read the in words of a poet from Prague, Max Brod, who writes — he has also written some other things — in “Paganism, Christianity, Judaism” about how these things need to be handled; how out of the re-enlivened Jewish consciousness everything that makes Jesus into Christ must be removed, and only to keep Jesus as what does not make him into Christ. What is at the foundation of this tendency? It is the tendency to make it possible for modern Jews to have a relationship with Jesus, in which Jesus can be admitted but in which it is not necessary to see Him as the bearer of the Christ.
  • Anthroposophy is compelled — and we will still talk about this a great deal — to recognise Jesus as Christ. For Jesus to be taken as valid is what the Jews also strive, as well as the Indians; the entire East is striving for this, but they only strive to accept Him as he is, and not for being Christ.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • In Judaism, quite an intense feeling came to the fore. It was this: In whatever form or way the divine appears, man may not claim himself to also have the divine appearing in himself in a perfect form, but only at most as an inspiration, but not in its complete form. This was something the orthodox Jew didn’t even want to touch in his thoughts; that which he still permitted for the rest of nature, that everywhere the divine may be revealed, and what he considered facts in his Old Testament, this he didn’t allow to happen in people. For the surrounding heathen world, for the old way of observation, it was self-explanatory that the mineral kingdom, the plant and animal kingdoms were consequentially built on one another, and so, just like the rest of nature was divine, so also the human being is an incarnation of the divine. At the same time thousands had a firm belief that the human being was ever more losing the possibility through his outer life, to realize God within.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • Besides these principles we find others in the human organization, 364 in total, which gives 364 + 1=365, the outer symbol which is expressed as the 365 days of the year. The word Day (Tag) originally was inwardly connected to God, so what Basilides, by speaking about 365 days, spoke about 365 gods which all partake in the creation of the human organism. As the last one of the gods — i.e. if you take one plus 364, and then take the last day of the year as a symbol for one God — Basilides saw the God who was worshipped by the Jews in the Old Testament. You see, this is what is extraordinary in the Gnosis, that it is in such a relationship to Jahve, the Jewish God, that he is not the unknown God connected to the Nous and Logos but with the Jewish God as the 365, as the last day of the year.
  • From all this wrestling another great question arises which became the crux for the Christian Gnostics. My dear friends, because the Gnostics regarded 365 as the Divine god of the Jews, they experienced the Fatherly and the Divine at the end of this row. When the Jews worshiped their god, they experienced it as Fatherly, while what later appeared as the Holy Ghost, they experienced the opposite pole, in the Nous. As a result, the Gnostics gave an answer to the primordial question in the first Christian centuries, an answer which is no longer valid today. Their answer was: The Christ is a far higher creation than the Father; the Christ is essentially equal to the Father. The Father, who finds his most outward, extreme expression in the Jewish god, is the creator of the world, but as the world creator he has, out of its foundations allowed things to be created simultaneously, the good and evil, the good and bad, simultaneously health and illness, the divine and the devilish. This world, which was not made out of love, because it contains evil, the Gnostics contrasted with the more elevated divine nature of the Christ who came from above, downward, carrying the Nous within, who can redeem this world that the creator had to leave un-liberated.