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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • You see, the Catholic church knows quite well what it is doing, because it doesn’t allow modern science to come into theology. Not as if the Catholic church doesn’t care for modern science, it takes care of it. The greatest scholars can certainly be found within the Catholic ecclesiastics. I’m reminded of Father Secchi, a great astrophysicist, I remember people such as Wasmann, a significant zoologist, and many others, above all one can remind oneself of the extraordinarily important scientific accomplishments, worldly scientific accomplishments of the Benedictine order and so on. But what role did modern science play in the Catholic church? The Catholic church wants to care for modern science, that there are real luminaries in it. However, people want this modern scientific way to be applied in connection with the outer sensory world, it wants to distance itself strongly from the conceptions of anything pertaining to spirituality, no statements should be made about this spirituality. Hence it is therefore forbidden to express something about the spiritual, because scientists must not enter into this mix when something is being said about the legitimacy of the spiritual life. So, Catholicism relegates science to its boundaries, it rejects science from all that is theology. That it, for instance in modernism, gradually came into it, has caused Catholicism to experience it as dispensable; hence the war against modernism. The Catholic church knows precisely that in that moment when science penetrates theology, extraordinary dangers lie ahead, and it is impossible to cope with scientific research in theology.
  • Yes, my dear friends, theology as we have it now, is rooted in quite different conditions than those of modern mankind. Ultimately the foundation of theology — if it wants to be correctly understood — is precisely the same foundations as that of the Gospels themselves. I have just expressed a sentence and naturally in its being said, it is not immediately understood, but it has extraordinary importance for our discussions here. Theology as inherited tradition doesn’t appear in the form in which modern science appears. Theology is mostly in a form of something handed down, as such it goes back to the earlier ways of understanding. Certainly, logic was later applied to modern theology, which changed the form of theology somewhat; theology no longer appeared as it had been once upon a time. On the other hand, it is Catholicism which actually has something in this relationship which works in an extraordinarily enchanting manner on the more intelligent people and which is firmly adhered to in many Catholic clerics upon studying theology, through what has been handed down as knowledge of the so-called Primordial Revelation (Uroffenbahrung).
  • Now place yourself into this entire development of the old Hebraic peoples; the Judaism which strongly feels the urge for its people’s development to enter into what one possesses in one’s consciousness. Today I only want to make indications in my presentation in order for us to orientate ourselves. The members of the Hebrew people wanted above all to feel the God on which human nature is based. The Old Indian only sensed God, or the gods, who lay at the basis of sub human nature, and as he tried to penetrate with his consciousness into the human being, there he wanted to rise up into Nirvana. The other, the Persian, Chaldean and Egyptian peoples searched for the connection to the Divine in images and applied these according to their character dispositions, to get up to the human being. So we can see how this urge, as in Judaism, to draw the divine and the human together, to bring the divine in a relationship with the human being, lead to the divine appearing at the same time the foundation of humanity. There was not predisposition to that in the Indian when they sailed into Nirvana; there was no longer a conception that the human consciousness wanted to be reached. For the Indian this personal route to the human soul was to be avoided. This personal route of the human soul had even lead to gradually slipping out of existence into nonexistence, so to speak. The other, the Prussian route, came to a standstill with imagery, remaining in ritual only.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • Another objection which is of course often made is that Anthroposophy appears in the form of a science and the inference is made that the realm of belief and the realm of knowledge must metamorphose. Actually, the objection depends, when it is made, on the inexact understanding of the context in Anthroposophy. In Anthroposophy the claim is never made that a belief must be transformed into knowledge or something similar, but in Anthroposophy this first positive element appears: it is shown that through knowledge not only can one have something in the sensory world of appearance, but also in the spiritual world. The question can at least be: Are the methods which are applied directed to the real, safe and equivalent? — This can then be examined and re-examined. When the issue is expressed in a way of objecting to imagination, objecting to inspiration and so on, then there is nothing to be discussed. However, no judgement can be made when one says: I feel uncomfortable if something is to be known about it. — It isn’t important if something is unpleasant, but it is important that a certain method regarding the super-sensory can be known, just as in the sensory world something can be known. What can be known can’t be judged in a way so that one can say the objects of faith were based on the free recognition of inner truths because Anthroposophy is a knowledge forced through “hallucination and proof.” — Anthroposophy is just a science and is established as a science, it can’t get involved with such an objection because it is a science. One could have the same objection against mathematics; one could say it would be detestable if mathematical truths were actual truths. Such an objection can’t actually be made, because it is basically pointless.
  • Today the term ‘spiritual science’ is applied only to the science of ideas. For Anthroposophy spiritual science is not only what can be grasped on the other side of materiality, but it is something whose processes penetrate matter.
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • The three examples are, considered abstractly, are extraordinarily accurate but still, only thought about abstractly. They are actually only valid for today’s common knowledge. You see, with the water analysis, something can be done. For someone who doesn’t study Anthroposophy, it is useless. Because one has to, if one wants to approach it, begin by “drinking” it. Water in Anthroposophy is not there for mere outer analysis; it must be drunk at the same time. The activity of drinking and the activity of the analysing or synthesizing are the same. That one believes something else about it, results from the fact that recently an otherwise excellent man has written in “Tat” that he would have no interest in my statements regarding the Akasha-Chronicle unless I honour him with them in a splendid illustrated edition. — Yes, my dear friends, to use such an image at all, one must acknowledge that the Akasha-Chronicle can only exist for those who allow themselves to experience it spiritually. It can’t be allowed to be compared in this way. Already upon this basis I’m quite sure that the modern bad habit of the cinema will not be applied to Anthroposophy — hopefully not.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • I once encountered a man with a New Testament. For this New Testament he had acquired four differently coloured pencils and then he had with one pencil, I think it was the red one, underlined everything carefully which appeared as common content in all four Gospels. That meant, as he showed me, very little. He had taken St John’s Gospel. There were four pencils; the other three he had applied to delete what only is contained in the Matthew Gospel, and then, what only was in Mark’s Gospel and finally that which only appeared in the Gospel of Luke. In this way he had in his way created a strange analytical synopsis about which he was extraordinarily proud. I objected, saying such attempts were often made; we also know about it within German literature — it was an Englishman who held this achievement in front of me — where these attempts are made with corresponding places indicated next to one another in columns and blank intermediate spaces left where it can only be found in one of the Gospels. He was a priori convinced that his synopsis was the best.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Now we must clearly see that such an inner kind of experience, as can be describe as an historical consciousness, which can be acquired, stands out particularly strongly in a person who, through a certain education in the Church, it can especially be applied, when we think of a case like Luther's. If you want to understand Luther’s soul then you must be clear that be comes out of the after effects of Augustinism, and that it is precisely in his time, just a bit after the beginning of the intellectualist age, that he is confronted with one of the most serious soul conflicts imaginable. Why was this so? You must just imagine: Augustine had come to an agreement on the recognition of the Christian-Catholic dogma, but for him this was connected with his living within something which was still alive, and even more alive among the Manicheans with whom he had met. What was still full of life in his time was the observation of original sin, in general the consideration of higher processes taking place in relation to lower earthly processes. People still have trouble today to make such things comprehensible.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • Solar and lunar eclipses can be predicted to the second, and these predictive calculations depend upon having a definite insight into the details of the phenomena. In outer materialistic science it relates to this insight of the context of the phenomena being hidden, because it is presented in formulae; the formulae are learnt and one no longer really knows where they came from; they actually originate from observations made in the very same area to which they are applied. Nobody would be able to calculate the solar and lunar eclipse predictions if solar and lunar eclipses were not originally observed, forming a basis for observation and formulas obtained from these, which now continue as based on the belief of a regularity applied to these phenomena. The psychological process which takes place here is far more complicated than one is often aware of today. Things start becoming particularly complicated if they are not applicable only to outer, spatial mechanical or mathematical kinds of laws, but if they deal with what happens inwardly, in the intrinsic sense, in the course of the world. Because these questions are based on the prerequisites of modern consciousness they can barely be studied, that’s why we find modern Bible explanations — and the priest must also be a Bible explainer — so difficult, like chapter 13 of the Mark Gospel and everything relating to this chapter. Besides that, in later translations this particular chapter has become extraordinarily difficult to understand because it relates to circumstances which have become the most corrupt.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • If you envisage all of this you will find that during this time, an unbelievable internalization was happening in the lives of many people in the west. If I could tell you, my dear friends, in detail, what a roll this played in the entire development, in the reading, in interpretation, yes, even the dramatic performance of the gospel action of the Gospel of Luke, this inner most gospel, and when we look at the pastoral care of this time, then we certainly find the extraordinary characteristic of internalization being poured out over this entire time period. We then discover, as this period came to a close — it had prepared itself already from the 15th century onwards and came out in Luther’s time — general culture took on a certain externalisation. In everything there developed the opposite of the internalisation of the Middle Ages. The people’s gaze developed towards the outside; methods of observation were directed outward, less and less care and attention was applied to the inner life. So we have — and we are still within this process of externalisation in relation to cultural development — we clearly have historically two successive conditions which differ as much as the unfolded plant does from the plant contracted into the centre. So we have the same thing, in plants as in history, that during such a period of internalisation, like from Augustus to Luther — and this period of internalisation was particularly present despite everything I mentioned this morning — all the power which was inwardly concentrated, later comes out, later unfolds.
  • This is what has always been in Christian esotericism in relation to sacramentalism, in so far as it is to be applied to man, that man enters this world endowed with values partly through evolution, partly through values of involution, and to this must always be added, through the sacraments, the values of evolution to involution, and values of involution to evolution. Man equally speaks out of the foundation of his experience: the human being steps with his incomplete being fully into earthly existence; he or she must first be made into a complete being. He or she expresses their incompleteness at birth, in puberty, in incarnation, in memory and in death. To these things the human being, in order to live as complete physical-bodily-soul-spiritual beings, has to add, through sacramental ways, the baptism, confirmation, sacrament at the altar, repentance and last anointment.