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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 6: Creative Speech and Language.
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  • We live in a time where humanity has been deeply shaken and with all the means at its disposal to do something, with all these means humanity has actually failed to move forward. As a result I particularly want to be clear that I believe, even if it perhaps doesn’t appear as pertinently — let me quite sincerely and honestly express my opinion on this matter — that I believe the rift between those who have lived for a longer time in pastoral work and those younger ones who stand before this need today, and only enter it today, is far greater. Even though it might not yet be felt so strongly, yet it is still there, and it will appear ever more clearly; I believe that for many the question between older and younger people, if I might express it this way, is to experience its formulation very differently. It seems to me that for the younger ones the formulation as we saw it yesterday, appears no longer to carry the same weight; it has already been dismissed. Let’s be quite honest with ourselves, and clear, that there is a difference whether we can, in a sense defend a cause in which we are, or whether it takes strength to get into it. We don’t want to have any illusions about that. Of course, when one is older one could say one has the same earnest interest as a youngster. — Yet, we need to take into account all possible subconscious impulses, and for this reason I ask you already, because we are dealing with things of a serious nature, to accept what I want to say today.
• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • By taking the 13th chapter of St Matthew’s Gospel as our example, we must understand the situation: as soon as we approach the Gospel, we must renounce intellectualism and find our way into the descriptive element. Let us go straight away into the descriptive element and let’s look at the verses leading up to this, in the verses 46, 47, 48, 49, 50 of the 12th chapter. These indicate how Christ Jesus is addressed: “See, your mother and our brother stand outside and want to talk to you” — and how he lifts his hand and points to his disciple and says: “Behold, in those souls live my mother and my brothers.” — We want to go even deeper into these words, but first we need to clarify the situation. What we bring with us through birth into this life, the feeling which one can in the profoundest sense refer to as a child-like feeling, or as a brotherly feeling, this which we receive through the utmost grace, this is what is referred to here. Immediately the transition can be made towards which the most important aspect of Christianity is to lead; that we learn to extend, as best we can, the child-like, the brotherliness, to those souls with whom we have a spiritual connection. Wrong, it would be completely wrong, to feel this is somehow negative, when it is felt that only in the very least would that which lies in the childlike and brotherly feeling would be loosened and put in the place which lies in the feelings to the disciples. This is not what it is about, but it is rather about the human feeling lain into mankind as brotherhood, firstly only found in nature, therefore in that which we are born into this world as our first grace, in the feelings to our parents, to those we are bound through blood. We place ourselves positively towards it, and what we find in it, we carry over by ensouling it, towards all those with whom we want to have a Christian connection and want to live in a Christian community.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • In our becoming a child out of the periphery of the cosmos and drawing in our ‘I,’ in death we withdraw, and we have for this the sign of the transubstantiation, the de-materialization. Where does this power come from? See, just as the peripheral forces work towards the centre when we speak about birth, these forces which we have called up in the offering, work outwards into the world. They work because we have entrusted our words into the smoke. They now work from out of the centre and they carry the dematerialised words through the power of the speaker and in this way, we come into the position, to fulfil the fourth, the opposite of the descent, the merging with the Above, the communion. (Writes on the blackboard:)
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • In the total style of the 13th Matthew Gospel one’s first attention is directed to the full human being; to the focus of the whole human being in his heart, perceiving through his senses, if he is to approach the interpretation of the parables. In the following way Christ Jesus makes it understandable to his disciples: after he has gone through from quite an objective observation given in the parable of the sower, he can no present further active parables and allow these to lead towards the functions of the heavenly realms. First, we have the parable of the plants and the weeds which point out that the good seeds could not flourish, without evil next to it. Then again one could say this is being expressed in a wonderful, quite scientific knowledge, because we know in a certain sense that plants can be damaged if the weeds are taken out in the wrong way. Likewise, we would harm mankind if we were to eradicate sin, for example, by not leading sinful men spiritually to the righteous, but by eradicating them before “the harvest,” that is, before the end of the earth. This is approachable to people; what works in plants or in weeds, can be placed before their souls. It can be taken further, placed there objectively, how the world is spread out in the wide-open spaces, and how to carry what comes from the world, to the heavenly kingdom. The kingdom of heaven is the mustard seed, which is small compared with other seeds, then again it becomes a bigger tree compared with other plants.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • What we have here in the germinal cell is certainly the rising evolution, while the involution is through the soul-spiritual of the organs by which they are first established in the mother’s body, from the Chorion, from the Amnion, and then gradually moving to the actual egg nucleus, to the actual embryo, so that we have here an involution of the soul-spiritual into matter. This matter becomes pushed out and then we have the continuation of embryonic evolution. The embryo is born and now puts forward its forces, as I’ve already explained to you, which it had been developing during the embryonic phase. This continues into the development of speech and still remains available in our bodies until later. We carry within our entire earthly lifetime the forces that remain inside us as remnants of embryonic development: the forces of birth. These birth forces develop within us, evolve in us like a gift of nature. This happens, if I may use this expression which sounds somewhat trivial, out of itself. However, immediately, from taking our first breath, from being in contact with the outer world, other processes come into play, processes related to those of dying. From the beginning we also have forces of dying in us. In these forces of dying our soul-spiritual becomes involved in our exchanges with the outer world.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • 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.
  • You see, in the course of both these viewpoints, one on the side the Gnosis which only came up to the Nous, and on the other side Montanism, which remained stuck in a materialistic conception, you see, how in these contrasts present during the first Christian century, the writer of the St John Gospel was situated. He looked on one side to the Gnosis, which he recognised from his view as an error, because it said: In the primordial beginnings was the Nous and the Nous was with God, and God was the Nous, and the Nous became flesh and lived among us; and Simon of Cyrene took the cross from Christ and thus accomplished a human image of what happened on Golgotha, after Christ only went up to carrying the cross and then disappeared from the earthly plane. — For the gaze of the Gnostic Christ disappeared the moment Simon of Cyrene took over the cross. That was a mistake.
  • Rome saw this. Rome felt it indeed, something was happening in the north: Jerusalem against Rome. In Rome one felt the externalization, but Rome was careful. Rome already had its prophets; it was careful and looked into the future, seeing what people wanted: Jerusalem against Rome. So it did something which often happens in such cases, it introduced in its own way what the others first wanted, and the Pope allowed his creatures, Peter of Amiens and his supporters, to preach about the crusade in order to carry out from Rome what actually went against it. Study the history with understanding; take it as an impulse and you will see that already the first steps of the crusades took place in what Rome had anticipated and that which Godfrey of Bouillon and his supporters strived for.
• 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.
  • Catholicism, as Roman Catholicism, has actually always known how to act consistently. To a certain extent it has turned out, lifted out, from general humanity, all those who were descendants of Christ Jesus himself and so a sharp awareness has come about, separating the priestly spiritual generation, meaning those people connected to consecration, from all other people who had not attended consecration. Like a member of the nobility who for instance connects his bloodline back to the 18th ancestor and knows who carry this blood in their veins, their ancestral connection differs from that of the rest of humanity, in the same way there’s a difference from those consecrated into the apostolic succession up to Christ himself, who have continuously and consistently received consecration, right down to those who had not received it. They felt themselves placed in this connection and felt others were different; that’s why it was quite necessary during a certain time period that certain things were presented to people. A person gradually absorbed what had more or less consciously existed in his awareness and allowed this to be expressed in his actions. After this, because of the ever-increasing sharper awareness related to the Christ developed, came the necessity for greater withdrawal for the uninitiated: celibacy. The celibate already had his inner foundation and there where the celibate was dogmatised it was found throughout that the priest had to withdraw from connecting to all others, was a human personality who found it far more important to practice the priest consecration as a conscious inheritance of the father of his ancestors and because he was placed in this ancestral blood of a spiritual ancestry, he could not be in contact with that world from which he was taken out by the consecration ceremony. The moment a person strongly experienced this particular situation of priesthood in relation to the world, the necessity for celibacy was added, and of course th
  • How was the ritual experienced? A person was caught up in it, just like a person who smokes knows what he is doing by smoking; he knows he can express what he wants to, only by smoking. So you must again learn to feel that you, when you perform some or other ceremony, know for yourself: the ceremony must be performed in this way. A person knows what he has to say today when he turns to other people, he knows how to clothe his inner life with words. My dear friends, there is a moment in life, where one inwardly experiences that it is impossible to continue using words, where what you want to say no longer translates into words, where you have to stop with words or at most continue with words by carrying out the sacred act by starting to not merely letting the word sound out but where, for instance, the development of smoke must take place, where in particular one of the other actions must be carried out imaginatively. Where the words connect with a particular action, by coming into the original consciousness, where also, like your soul content, being enlivened by the Divine, pours into the words, now your soul content will no longer be merely a phenomenal one but a nominal one, then you will be lifted out of what the outer world comprises, there you will gradually enter into the sacramental.