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• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • Regarding prayer, in order to reach clarity, I want to speak about the Lord’s Prayer and inner experiences of the Our Father. It is important that we may not take our starting point today from experiences of ancient Christianity by examining the Lord’s Prayer or bringing it to life inwardly; our basis must be about contemporary man, because we want to speak about the Lord’s Prayer in a general human way. Yet one must be aware of the following. Let’s accept we will start to say the Lord’s Prayer according to the style in which we say the first sentence: “Our Father who art in Heaven.â€� It is important what we feel and experience in such a sentence and what we can feel and experience with other sentences of the Lord’s Prayer, for only then will this prayer become inwardly alive. What we are talking about here, in fact, first of all, is to have something like an inner perception of such a sentence, not really just something that appears in the symbols of the words, but something that lives in us in real words. The heaven is basically the entire cosmos and we make it perceptible when we say “Our Father in Heavenâ€� or “Our Father who art in the Heavensâ€� or “Our Father, You are in the Heavens,â€� so that in saying these words they are permeated with the spirit; we are turning towards the spirit. This is the perception of what we need to visualize, when we say such a sentence as “Our Father in the Heavens.â€� Such a similar experience is what we need with the words “Your kingdom come,â€� because within us there needs to be, more or less as an intuitive feeling, the question: What is this kingdom? If we are Christians, we will gradually, in our striving, approach a perception of this kingdom — or expressed more appropriately, the kingdoms — and be reminded of what was mentioned yesterday, we are reminded of Christ’s words which sound and ends in “the kingdoms of heaven.â€� Already in the 13th chapter of Matthewâ€
  • The entire Lord’s Prayer becomes, so to speak, reduced out of the specificity of language, also when we in some or other language not only imagine the thought content but what is contained in the sound. This was stressed much more in earlier times regarding prayer, that the sound element becomes inwardly alive, because by the sound content becoming alive within, the prayer is transformed into what it should be, as an interactive conversation with the Divine. Prayer is never true prayer unless there is an exchange with the Divine, and for such an interactive conversation with the Divine, the Lord’s Prayer is suited in the most immanent form because of its structure. We are so to speak outside of ourselves when we speak such sentences as “Our Father who art in the Heavensâ€� or “Let Your kingdom come.â€� We forget ourselves the moment we really make these sentences audible and alive within us. In these sentences we erase ourselves to a large extent simply by the content of the sentences, but we take hold of ourselves again when we read sentences of a different structure or make them inwardly alive. We take hold of ourselves again when we say: “hallowed be Your name.â€� It is then actually a lively exchange with the Divine, because it transforms itself immediately as an inner deed in “hallowed be Your name.â€�
  • You see, it takes prayer to live correctly into the Lord’s Prayer; it takes on the form of an exchange with the Divine, even so when we in the right way experience the perception “Your kingdom come.â€� This kingdom can’t primarily be taken up in the intellectual consciousness; we can only take it up in the will. Similarly, when we lose ourselves with the sentence “Your kingdom come to usâ€� we discover, taking hold of ourselves, that the kingdom, when it comes, works in us, that the actual Divine will happens in the heavenly kingdoms, and therefore also where we are on earth. You see, you have an exchange with the godhead in the Lord’s Prayer.
  • Now we can go further and say: Nothing is given to us from the natural world merely by taking our daily food, our bread. We take our bread from nature with the conditions which I’ve mentioned; by our digestive processes, through regenerative processes we become earthly man on the earth, but that can’t really live in us because life in God is different, the life of God lives in the spiritual world. After we have entered into a conversation with the Divine in the first part of the Lord’s Prayer, we can now out of this mindset which has permeated us within, release the negative and say positively: “You give us our bread, which works in our everyday life, today.â€� With this it means: what has been nature’s processes and work in us as processes of nature, this is what should, through our consciousness, through our inner experience, become a spiritual process. In this way our mindset should be transformed. We should become capable of forgiveness towards those who have done something to us, who have caused damage. We would only be able to do this when we become conscious of how much we have damaged the Divine spiritual, and therefore should ask for the right mindset in order for us to handle what we have become guilty of, in the right way; we can only do this if we have become aware that we are continuously doing harm to the Divine through the mere nature of our being, and continuously need the forgiveness of those beings towards whom we have become guilty.
  • When we ever and again have such experiences of the Lord’s Prayer as our foundation, my dear friends, then we deepen the Lord’s Prayer actively towards an inner life, which enables us to create the mood and possibility in us which allows us not only to act from one physical human to another physical human but that we act as one human soul to another human soul. In this way we have brought ourselves into a connection of the Divine creation in others, and we learn through this, what it is to experience such words as: “The least thing you have done to my brothers, you have also done to Me.â€� In this way we have learnt to experience the Divine in the earthly existence. However we must in a real way, not through a theory, but in a real way turn away from worldly existence because we become aware that earthly existence, as it was first given to mankind, is actually no real worldly existence but an existence stripped of the Divine, and that we will only have a real worldly existence after we have turned ourselves to God in prayer, having created a link to God in our prayer.
  • With this, my dear friends, the most elementary steps, the stairway, can lead to the conscious awakening of religious impulses in human beings. These religious impulses had to a certain extent been instilled in the human beings since primordial beginnings, but it concerns becoming aware of these impulses within, and that can only happen when a real exchange with the Divine in prayer comes about. The first meaningful discovery which one can make about the Lord’s Prayer is that within its inner structure lies the possibility for a person to directly, with understanding, enter into a conversational exchange with the Divine. That is only a beginning, my dear friends, but it is so, however, that in the beginning, when it is really lived through, it is taken further and just when the question is taken religiously, it concerns wanting to find in our experience of the first steps, the strength to continue with the next steps through our own inner being.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • First of all, we have the parable of the sower. After this parable we have three parables, from the sowing of the herbs and the weeds which should grow until the harvest, we have the mustard seed parable and the parable of the sourdough. Between these parables we have certain instruction of the disciples who should listen differently compared to how other people listen. Then come the dismissal of the people and more parables which are addressed to the disciples only. During the course of the chapters we are led through parables spoken to the people, and to instructions given to the disciples regarding the parables which had been given to the people. Then follows the disciples being taken into, I’d like to call it, the secrecy of the parables which only the disciples share, followed by the question: Have you understood the parables? — and the answer: Yes, Lord. —
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • Let’s think about this. We see a number of people around Christ Jesus in a world, who say: When one is in his presence, one is brought into a world where one can see the Divine-spiritual. — Now, in connection with this, I want to call your attention to important concepts necessary for the understanding of the earliest Christian times. Those individuals who could still call themselves the apostles of the Lord, who, for the affirmation of their mission, did not only refer to the fact that they had heard his words. Having heard his words didn’t really carry as much weight as we would experience today when we listen to some or other speech, or a teaching. The teaching of Christ Jesus was something that was felt to be completely charitable in his environment, but it wasn’t the first thing you would consider as the most important. It was far more important for them to stress the results: we have lain our hands in his wounds, we have participated in looking at his Being. — The direct togetherness with Christ Jesus is something in particular which I ask you to please consider seriously.
  • The disciples knew themselves to be so connected to the Christ that in a certain sense it was as similar as feeling their own hands, when they touched his wounds. So this direct connection with the Christ was something which gave them the awareness that they lived with him in a higher world. This was actually what the disciples felt, it was as if a spiritual island surrounded them and their Lord, and when they felt that their Lord had gone away and they had now become the teachers, they called themselves teachers, training for this how-to-be-together-with-him.
  • With the apostles it was the direct living-in-community with the Christ, with the apostle disciples it was the community living-with-him, being carried over to them, who had laid their hands on those who had still been touched by the Lord, and transmitted to those in the third generation who had again laid their hands on someone who had had the Lord touch them. They would get a sense of apostolic succession when they would recall what I’ve just said, and they would also get a feeling for what it meant to stand inside a world which is spiritually, as it were, like standing in a physical line of ancestors. The physical line of ancestors flows through from birth. The spiritual ancestral line however, must go up to the spiritual father ancestor, the Christ Jesus, it flows through the ongoing, continuous fulfilment of consecrated ceremonies, which lead to the Christ, which certainly must always become more and more outward, because it must ever more make an intensive impression on people. As a result, besides the laying on of hands, other ceremonies were recorded in the next centuries, to make the outer impressions even stronger. A process of internalisation existed with those surrounding Christ Jesus: here Christ Jesus was performing a ritual himself. My dear friends, why was this necessary?