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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • 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 2: Essence and Elements of Sacramentalism
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  • If one wants to place this transformative process within the human being so that when one looks at a person according to the manner in which he looks at the outer world, then one must place something in the outside world which actually doesn’t happen in the outside world, but only within the human being. With this one had placed a sacramental act in the outside world, something which doesn’t take place in natural phenomena, but which takes place within the human being as a human mystery. If one wants to take what belongs to the most inner part of man, which we have just characterised, and place this in front of the human being, then one arrives at the conversion of the bread and the wine as the body and blood (of Christ), which is the transubstantiation. The transubstantiation is not an experience of the outside world; the transubstantiation is revealing to the outside world what is fulfilled within the most inner part of the human being. We see in the transubstantiation what we are unable to see in the outside world, because the outside world is a fragment of existence, not a totality; in the sacraments we add that to the outside world in addition to what the kingdom of nature accomplishes within the human being.
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • terial or intellectual matters — both these belong together.
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • It is said:Anthrop in the worldReligion belongs to God
  • You see, what people take from Anthroposophy, quite indifferently now, how far their research comes or in how far they have insight — and as we said, it can be seen without being a researcher or an observer through what you get from Anthroposophy — means they must relinquish quite a few things from their “I,” I mean from their egotism. In a certain sense selflessness belongs to this point of departure from one’s self, when entering the world. One could say a person needs to radically tear out inborn egoism in order to really find a human relationship to the simplest Anthroposophical knowledge. A feeling for the world as opposed to an ego feeling for oneself must be developed to a high degree, and gradually grow just by following this apparent path of knowledge, which is not only similar to fervent love but equal to it; everything grows from here. Basically, one learns about true submission to objectivity by following anthroposophic content.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • You see, as soon as the Anthroposophist comes to imaginative observation or penetrates the imaginative observation of someone else, he actually knows: The human being who stands in front of him is not the same person he had been before he had seen the light of Anthroposophy. You see, this person, who stands in front of us, is considered by current science to be a more highly developed animal; generally speaking. Everything which science offers to corroborate these views and generally justifies it is by saying a person has exactly as many bones and muscles as the higher animals, which is all true, but science comes to a dead end when one really presents the difference between people and animals. The differences between people and animals are not at all to be referred to through comparative anatomy, whether the whole human being or a single part of it, and an entire animal or part of an animal is similar, but to grasp what is human is to understand what results when human organs are situated vertically while the animal organs lie parallel with the surface of the earth. That one can also observe this in the animal kingdom as far as it proves the rule, is quite right, but that doesn’t belong here, I must point out the limitations.
• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • y dear friends! It is important that the question which we had yesterday and actually have been considering during the past days from the side of Anthroposophy, we now approach from a religious side, but again I don’t want to do it through definitions and explanations but in a more concrete way. It is important in fact, as you have probably already sensed, to find a way which must come out of religious experience. What belong to religious experiences are the reality of prayer and the reality of the examination of the word, first becoming visible for us in the examining of Gospel words. We will have to draw on the more inner elements of religious life, but we will adhere to these two, prayer and the examination of Gospel words, through examples that are far better than concepts.
  • Let me clarify this situation completely. Firstly, the Christ speaks to the people in parables, which are clothed in outer events. He points to these parables for his disciples. He utters during these explanations meaningful words of mystery, which I have tried to bring closer to you. After he has returned home and spoke to his disciples about the parables of the weeds, he spoke to them about a number of other parables — about the treasure in the field, the priceless pearl, and some of the discarded fish found in the fishnet. Thus, he spoke about other parables to the disciples, after he had left the people. This all belongs to this situation: in the Gospels everything is important. We also have — let us place this clearly before our souls — the Christ at the lake, sitting in front of the people, telling them about the parables, then turning away, turning to the disciples, leading them into the situation in which he utters important mystery words, speaking to them alone away from the people, explaining the parables with the help of other parables, then, after he had again led them to the spirit-godly revelations, he asks if they had understood. Their answer is “Yes.” Now the very next conclusion is — because everything else is just an introduction -: “Having been initiated into the scriptures you will conduct yourselves like a man who is master of his house, who takes out of his treasure that which he has experienced, but that part of what he has experienced which he has filled with life inwardly, so that he can add something new to it and then be able to present it to his listeners.”
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • You see, this sacramental process would have been fulfilled in the old Mysteries. Why could they have been accomplished in the old Mysteries? They could have been fulfilled because a certain inherited spiritual perceptivity was available for them. The very moment when a person who lived before the Mystery of Golgotha, pronounced the corresponding words, therefore expressing what we have in the Gospels today, these words were taken into account by the Divine-spiritual. With the ceremony the people surrendered their continuous dying process to the Divine-spiritual forces. These Divine-spiritual forces left the earth during the time of the Mystery of Golgotha. It is only a historical prejudice to believe that the earth is in a continuous development. This is not so; it is certainly not. If the Mystery of Golgotha had not been fulfilled then we could not fulfil such a ceremony, then what dies is given over to the etheric and astral worlds and not, however, to the world where our ‘I’ belongs. It was not like that before the Mystery of Golgotha.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • You see, this leads us to, as at that time — which we know about from other anthroposophic foundations — a clear differentiation made between the organisation of hearing and the organisation of seeing. People in the present day clearly know nothing about this. They don’t know for example, that the total organisation which stream out from the rhythmic, goes up into the head organisation, and encircles an inner organisational harmony between hearing and speech. Hearing and speech belong together. Hearing and speech is to a certain extent combined in a single organ complex, which today’s physiology doesn’t list. When I show you my wooden sculpture group you will be able to use this practically demonstrated physiology — but which it doesn’t want to be — to see how it appears these days, out of anthroposophic foundations, that they are a unit: breathing, speaking and hearing. These three are also present in seeing. Take this for example (writes on blackboard):
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Now I must speak to you about my conviction which is based — even though it is called a conviction — on knowledge. For me it certainly is knowledge. I am not in the position to speak in the same way about chance or coincidences like other people because coincidences also belong to an order of things which is usually ignored. I can’t attach it to an actual incident in Luther’s life, I can’t be indifferent to a lightning strike in a tree beside him, but I can see it, according to my knowledge, only as the effect of a truly supersensible intrusion. You can think about it in any way you like, but if I speak sincerely and honestly, I certainly regard part of Luther’s soul constitution as this pointing in, if I may call it so, of God’s finger, not out of belief but out of recognition. Luther’s state of mind or soul constitution became something quite different under the influence of such a deed; it happened so that certain inner sources were opened. These sources, or better said, the effectiveness of these sources, had already been prepared through the wrestling with misunderstood lore. It could not rise up, it was like a turning point in the soul itself, but it could not consciously show itself. Then it rose up into consciousness and became a turning point for only that which was happening. If I want to express myself roughly, the body has been softened, so to speak, and what had been prepared in Luther for a long time, permeated through a soft body.
  • So, on the one hand we have the continuation of symbolism, the symbolism that led to the enormous upswing of art in the Renaissance period in central Europe. Art Historians need only dig deep enough to discover that without the Catholic symbolism the entire artistic development of Giotto, Cimabue, from Leonardo to Rafael and Michelangelo would have been impossible, because the artistic development is certainly a propagation of Christian artistic subjects and belongs so strongly in Christianity that people can’t, for example, understand why the Sistine Madonna looks like she does.
  • Look at the Sistine Madonna, she is magnificent. As far as one can see there are images of clouds which transform purely into angelic heads, and how the Madonna herself, with the Child, condenses out of the angles who reside in the clouds. It is as if the angelic forms have condensed out of the cloud images and have descended down to the earth, yet everything is wonderfully lifted into the spirit. Then the two curtains (he sketches on the blackboard) and below that a coquettish female figure and a terrible priestly figure, all things which absolutely do not belong to it. Why is this so? It is simply from the basis of Raphael having initially intended with this image, to give a soul experience with the picture of Mary on a certain feast day of Mary — now this is on the Feast of Corpus Christi -where people walk around in a procession with a picture of the virgin Mary that is carried under a canopy and comes to the altars where people kneel down. This is why there are these curtains (points to sketch on blackboard) with the kneeling female and male forms in a chapel, in front of the picture of Mary. Well, that is the kind of elementary school way of looking at what Raphael painted. What is actually meant here stands right in the Roman Catholic cult — absolutely right inside it.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • We can draw all kinds of conclusions from this. You could for example connect all kinds of evil thinking habits to it which is relevant particularly at present, when someone says that everything which can be said about the causes of the war, one would only really know about after decades when all the archives have been combed through. If you have any sense for reality you would know that in a couple of decades everything would be so blurred that no truth would be discovered in the archives in order to determine something as some tradition, and you would know that one, I could call it, very insidious step could renounce what has been said out of the consciousness of the present. This is also something which must be considered more deeply, but it only belongs in parenthesis here: I only want to draw your attention to it, that with the proclamation of a saint, waiting for such a long time, things in question could have become thoroughly blurred, and you can have insight into the Catholic Church’s extraordinarily difficult burden towards its real progress.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • Rudolf Steiner: This is only the explanation of a statement which should be taken this way: in olden times the earthly evolution of humanity experienced right into their very own form, that actually, if I could express it this way, their skin enveloped divine wisdom. This became particularly strongly expressed in the terminology being used, which is really a mystery-terminology: Man is a temple of God. — So, this immediate living-within something which originated out of the divine predecessor of human beings, was experienced in human beings. Then came the time when only a few chosen ones were ascribed with the possibility of experiencing such divinity. Actually, those who belonged to the mysteries during the time of the Mystery of Golgotha were completely convinced that people in their earthly form could no longer harbour a divine wisdom within, because of the decline gradually taking place up to the time of the Mystery of Golgotha.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • My dear friends, the Catholic Church has to a certain degree understood very well how to misplace and obstruct access to these living words for those who, in their opinion, should be the true believers. In pastoral care the Catholic Church in a certain sense considers these enlivening words already, but in an outward sense. All these things will only become understood when we take what I presented yesterday and think them through deeply, and, if we can still penetrate them further, to yield clarity. I’m saying that the Catholic Church understood very clearly in this regard, to exterminate the life of the Word, because it belonged to one of the most significant epochs of all human development, and which had contributed briefly before and some three centuries after the Mystery of Golgotha, just to the civilized part of humanity.
  • I would like to give you access, somewhat in the way I have out of Anthroposophy, by means of a presentation, which you can visualise as symptomatic of what history brings. One of the most extinct things belonging in the first Christian centuries was referred to as the Pistis, placed in contrast to the Gnosis. The Gnosis can’t be understood if one doesn’t know that in that time epoch, in which, let’s say, you appeared in the form of a Basilides or Valentinus, people who lived in the spirituality of that time, were fighting a very terrible battle, which can be characterised by them asking a question: What do we poor people have to do on the one hand with the spirit that juts in our souls, and on the other hand our physical body into which our soul likewise juts into? In a terrifying manner this question played out in the soul battle among religious people. The two opposite poles, to a certain extent, of this battle was the Gnosis and Montanism sect.
  • While the Gnosis directed its gaze to the macrocosm, so Mantanismus dived into the microcosm, in the human being himself. Intellectualistic concepts were at that time only in its infancy and could not yet be fully expressed; theology in today’s sense did not arise in this way. What existed in all the exercises, in particular those prescribed by Mantanus for his students, were inner stories, something which was enlivened within the students as visions. These atavistic visions for the Montanists were particularly indigenous. All those who were to separate themselves from belonging to the mere pastoral care of the Montanists were allowed to practice, and all of them were allowed to practice to the extent that they could answer the question: how does the soul-spiritual in man, in the microcosm, relate to the physical-bodily aspect?
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • It is precisely this other consciousness which presents a completely different world compared with the world developed out of the senses and understood with the mind, aspects which feed back into the being of the human I, to stick to the human ego. The human I is present in the other consciousness with great power, one doesn’t have something which is merely permeated with a single imagination or feeling, but one has an image. One has the possibility of looking at it and knows, this I is something in which one not merely lives, but it is present as an objectivity. The other thing about this higher consciousness is that one doesn’t gain any insight into the mineral kingdom — the mineral kingdom belongs only to ordinary human daily consciousness — by contrast it is fully aware towards anything plant-like, animal-like and the human self. One really lives in another world. What is between these two worlds is called the threshold; it must be crossed over but can only be crossed over after preparations have been achieved, after one has really faithfully practiced the exercises which I have presented in my book “Knowledge of the Higher Worlds and its Attainment.” If one has not really prepared for this crossing, one could, through the acquisition of this new consciousness, slip down into physicality. (During the following presentation a central drawing is made on the blackboard.)
  • The priest ordination in itself is to a certain extent an outer process for that which earlier was evoked inwardly in those going through initiation, through the inversion of outer processes; it is what in fact places the human being in another world. A person is then made aware — I can depict this even more precisely — of certain interrelationships in the cosmos, which can’t be studied in the outer world. A person is made aware that physical processes are taking place which do not coincide with the usual outer sensually perceptible processes and he becomes attentive to what is actually sacramental. He learns to see for instance, in dissolving salt in water, that something is happening which isn’t created in a physical-chemical process of dissolution, but what happens in salt dissolving in water is actually something inward, I could call it, something radiant. He learns to recognise how processes happen which are only conceivable through the spirit in man. This becoming transported into the world of such revelations which can’t be seen with the outer senses or understood with ordinary minds, essentially belongs to the priest consecration. Therefore, through the priest ordination the person will as much be penetrated by this world of the Divine, as the person in olden times was initiated through not merely sensing the penetration of his physicality with light, but that he feels permeated also with the soul-spiritual of the light.