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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • I presume, my dear friends, that you want to actively position yourself in this religious life and that you have looked for this Anthroposophic course because you have felt that religious activity has lead you increasingly towards a dead end, and that through the religious work today — with our traditions, with the historic development and others, which we will still discuss — elements are missing which actually should be within it. We notice how just today even important personalities are searching for a new foundation for religious activity, because they believe this is needed in order to progress in a certain direction. I would like to indicate it as a start, how even the most conscientious personalities ask themselves how one can reach a certain foundation of religious awareness, and how then these personalities actually search more or less for a kind of — one can also call it something else — a kind of philosophy. I remind you only how a home is sought for a kind of philosophic foundation for religious awareness. Obviously, one has to, through the current awareness, recognise something absolutely necessary and one should not ignore that an extraordinarily amount has been accomplished this way. However, one can’t comprehend, with unprejudiced observation, what is strived for, and come face to face with this: such an effort, instead of leading into the religious life, actually leads out of the religious life. —
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • Firstly, I think there is a feeling for many today that some kind of impact is needed in religious life, that religious life needs a kind of renewal in the most diverse areas. Dr Rittelmeyer has formulated the experience which he indicates is present with those familiar with it and I have to admit, something similar has at times confronted me. Already in relation to his first point presented here, one expects unified thoughts, a soul-powerful feeling — and this is summarised in the words “one thing is necessary” — while one finds in Anthroposophy a sum, even perhaps a very large sum of declarations regarding the world content and so for a person, who knows no sure approach, has to say: it appears to me through this experience that in many respects it has already been there for such a long time and has now contributed a lot to the fact that we in our current western civilisation have entered into a dead end.
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Anthroposophy doesn’t follow philosophic speculation about people, but the way which I outline in my book “Knowledge of the Higher Worlds and its Attainment,” in the withdrawal of the soul into observation, and then the attainment towards not remaining stuck in the mineral element in man, which is perpetually dead and is incorporated as a dead mineral element in the being of man, but that one gets to, through what could be called the ether body or creative force, observe what the real foundation of the sleeping human being is.
• 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 7: Formation of Speech.
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  • My dear friends, this is something which is extraordinarily important in our current culture, because we are on our way to dehumanizing ourselves. I have already received a large number of letters which have not been written with a pen but with the typewriter. Now you can imagine the difference between a letter written with a typewriter or written with a pen. I’m not campaigning against the typewriter, I consider it as an obvious necessity in civilization, but we do also need the counter pole. By us dehumanizing ourselves in this way, by us changing our relationship towards the outer world in an absolute mechanistic and dead manner, we need in turn to take up strong vital forces again. Today we need far greater vital forces than in the time in which man knew nothing yet about the typewriter.
• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • My dear friends, you need to understand that you must speak in this way to people, because people first need to become inwardly alive towards what is usually thoughtlessly passed by. Their souls need to be lit up for the observation of the outer world. The soul remains dead and un-kindled if what lies externally, is not stirred up in inner words. People go thoughtlessly and wordlessly through the world. They look at the seed, which wilts. They see the seed which bears fruit, but they don’t connect their seeing in such a way that it becomes alive as an inner seeing, an inner hearing. Only when we have transformed the experience of outer world into an inner image, only then do we have what can become preparation. The soul needs to be kindled by the external, the soul needs to revive itself in the external world. If you speak only about the meaning of nature, then you will firstly be speaking to deaf soul ears and blind soul eyes, and you will also take away the least which people have. You only give them something when they understand that you are speaking to their soul, speaking to their soul in the same way as Christ Jesus could speak to the disciples, having enlivened their souls through their participation in his life. The soul needs to be stirred, made to come alive towards the outer world and only after this enlivening is accomplished can you speak to the souls regarding interpretations placed before them as parables of nature. In this sense you link people initially to natural processes and try to transform the natural processes into images. Enliven everything which you can experience around you, imbue it in a sunny way.
  • I wanted to show you the way towards understanding Matthew 13, and tomorrow we will speak further about the content of truth and content of life, which can be found in this way in the Gospels. I have only indicated as an insertion how symbolism is found in this way in a central symbol from which certainly everything has to be believed, my dear friends, that it should also become a central symbolism for those who want to bring it into the ritual in pastoral care. What is needed is something visible as a symbol, which is more than just a product of nature, and for this, words are necessary which are enlivening; and action is necessary which is more than a mere action of nature. In the context of our civilization today we have dead words, not enlivened words. We only have actions, also human actions, which only contain nature’s laws. We have neither living words, nor actions permeated by Divine will. To both of these we need to come through prayer and in reading the Gospels on the one hand and real fulfilling of the ritual on the other hand.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • With the sacrifice of Mass people are snatched away from the power of the demons, from that power which entangles us in contradictions which are primarily shaped by intellectual concepts with sharp outlines. However, life is not made up of sharp outlines, life can only live within our consciousness in a conceptual way, if a concept organically evolves into another concept. With the inorganic, where we have detached concepts, they are merely clothed as dead in our consciousness. We need concepts which can evolve from one into another, which are alive and capable of metamorphosis; only these concept are not pushed away when we take them up inwardly, these concepts would be propagated and would be capable, through the offering, through transubstantiation up to communion, to become re-united with the Divine, through which we are released here on earth.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Once I had a conversation with a very learned theologian regarding the Conceptio immaculate, the immaculate conception, which was only instituted in the 19th Century. You perhaps know that this doesn’t deal with the immaculate reception of Jesus himself, but of the immaculate conception of Mary; that means St Anna conceived Mary in an immaculate conception. This is actually the dogma laid down in the 19th century. The other dogma — that of the immaculate conception of Jesus — had existed already for a long time. As a “singular grace” it can be seen by those who can even see the emergence of dogmas from the imaginative content, even if they can’t approve of it at all because its content is deadened by it — but one can see it.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • Constantin Neubaus asked Dr. Steiner to say something further about meaning in the sacraments and the consecration; he would be grateful to hear more about consecrated water, the Eucharist, the importance of the mass and prayers for the dead, and about celibacy and marriage.
  • A participant: Like you also have in the Catholic Church, in relation to the priest’s help with the dead, with the sacraments of the dying.
  • It is extraordinarily important to visualise everything that was contributed in this period of time, outwardly and inwardly, in the outer cultural life and the inner spiritual and soul life, towards humanity. Just imagine, that in this time epoch there was also the infinitely significant mystic ... (stenographer record unclear, other than the name containing a B) ... who lived at this time when the booklet was drafted which played a big role in Luther’s point of view, called “Theologia deutch,” and then we can think about what directly resulted after this time as extraordinary, rising from the foundation of historical development in minds like Paracelsus, and Jakob Böhme, just afterwards. When we look at these things, then we have primarily the impression — we must have an impression — that there was during this period of western development a strong tendency towards turning inwardness. Souls turned inward. If you enter completely into such arguments as sermonized by for instance Johannes Tauler, you will discover an inward striving, a withdrawal from the outer things, a waiting until, one could call it, a sparkle arose which could then renew the human mind. I have also characterised this in my booklet about the Middle Age mystics. When you look at such inner striving as with Tauler, when you notice how he, after years during the course of his life, he had become ever more mature in his internalization, how he in quite a mysterious way met a person and how this person simply through an impression from something out of that already deepened interior was transformed, so that this created the occasion for a sermon which was described in such a way that all who listened in the church were as struck as if by a blow and some fell down as if dead. People were so struck within their souls that they fell into quite a faint.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • y dear friends! Yesterday we started by addressing a wish which licentiate Bock had expressed at the beginning of our course and we find that what we need to build on to what I said yesterday afternoon about sacramentalism relevant to today, can be discovered if we link the possible reflections, which are necessary, to the 13th chapter of the Gospel of St Mark. It is important for us to certainly try again, in all seriousness, to derive specific meaning from what is expressed in living words. To me it is impossible that pastoral care can be developed in the future, without yourself developing the application of living words and even experiencing living words. However, it is impossible for current mankind which is so strongly gripped by materialism, to be able to handle the living Word in itself, without a historical deepening. It is simply so, that in dealing with intellectualistic concepts and ideas we are only dealing with dead words, with the corpse of the Logos. We will only deal with the living Word when we penetrate through the layer in which man lives today, only, and alone, by penetrating through the layer of the dead, the corpse-like words.