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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 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 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.
  • Confirmation also has the task — and we will see with this in mind what a fitting ritual it can be — the task in the Christian sense to what can be given to the ego and astral body through which everything has evolved in a modified way between the ego and astral body, between the soul-spiritual and the physical bodily nature, having developed with the coming of maturity.
  • Added to this, if we now look for the corresponding process of involution, then we must above all see, my dear friends, that the human being, through the immersion of his soul-spiritual into the physical body, has evolved an admirable power in his being, continually being in the state of oscillation in which there is a return to the soul-spiritual, in the repetition of the re-immersion into the physical bodily nature so that it contains a rhythm, which threatens him to be either lost in the ecstatic soul-spiritual aspect or to fall back into the animalistic, in complete incorporation. Human beings need something which stand opposite this evolutionary process as a process of involution, and this process is reception to Holly Communion. The process of involution for the incorporation is Holy Communion. (He writes on the blackboard.)
  • With this, not the entire human evolution is given, because the complete human evolution includes that we not only in a single moment stand in this swing between the soul-spiritual and the physical bodily nature, but the complete development includes that we also, in time, could swing back again. We need reminders of previous earthly incarnations and earthly experiences. You only need to look at psychopathology and you will see what it means for people when their normal true recollection is ruined, undermined, somehow erased. These recollections certainly develop early and only those things connected to these recollections, intimately felt completely within, getting to complete grasps with it, only really happens after puberty. This is the difference, which today’s modern psychology doesn’t consider, between for instance what is present in a child’s life of recollections up to 15 and 16 years of age, that it is different to what comes later when memories are again gathered so that through the recollections gathered, the I is actually firmly consolidated. In brief, we see that this becomes more and more consolidated, this which we call life’s recollections. It’s one of our necessities; it evolves out of our being — as humans. (He writes on the blackboard.)
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • This occurs in the later striving in the most diverse forms. It appears in the tendency towards outer moral stateliness, which had to be developed according to Roman forms of the Roman Papal church, develop through the coronation of the kings becoming Roman emperors, in which the kings were accepted as instruments of the Roman Papal church, which itself was only fashioned out of ungodly Romanism. I speak in the Christian sense, in the sense of the first Christianity, which experienced Romanism as an enemy. How could one escape this which was being prepared? The first way one could get out was to not allow the internalised Christ to submit to the nationalization of morality, as it had evolved in the Roman Papal church. The nationalization, the outer national administration of morality was what Augustinus still accepted on the one hand, while, however, in the depths of his soul there were forces which he rebelled against.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • A renewed way of looking must be introduced through priest ordination. Only then, when you have been introduced to this spiritual observing through the priest ordination, will you learn to recognise how the human word evolves in the world, how the human word is not a mere material movement of air but that the word carries spirit on physical air movement, how this spirit permeates certain substances which are fleeting, like for instance the smoke. So being a priest means: seeing how the expressed word grip the smoke, how the smoke weaves the matter, the words, and how through this, that it penetrates the words, how the words tinged with smoke envelops the matter in the words, changing the words themselves, just like in fact evolution continues, how a real, a spiritual reality is there in what happens in the outer world, in phenomena of the world. So being consecrated also means: to be able to perform actions which, besides their physical meaning, also have a spiritual meaning.