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• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Now people come along out of the current philosophic consciousness; I can refer to one case. When my “Occult Scienceâ€� was published, there was talk about a Polish Philosopher, Lutoslawski, in an old German monthly publication. In this discussion it was said, among other things, that it is only an abstraction to divide a human being into members of the physical body, the ether body, the astral body and the I, one can certainly as an abstraction divide man into these, but it goes no further. — As far as Lutoslawski at that time regarded it, he was correct in his assertion, but he remained in the field of abstraction, and this depends on the following: As soon as a one moves up to contemplate the ether body one can’t remain in the physical body of the human being; as long as one only contemplates the physical body then one doesn’t need anything but to investigate within the human skin and at most go as far as to examine the interaction with the outside world through breathing and so on; but nothing further is examined, basically nothing more than by beginning with the boundary of the human skin.
• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • (Please note the German word “Spracheâ€� can mean both language or speech, and in this context the English difference is not always obvious. Translator)
  • You see, when we say “headâ€� (Kopf) in German, we hardly have anything else in mind than the total perception of what reaches us through the ear, which indicates the head. When we say “footâ€� (Fuss) it is hardly any different to what we experience in the tonality and sound content in relation to some foot. Now we only need, for instance, to refer to the Romance languages where head is testa, tête, foot is pedum, pied, and we get the feeling at the same time that the term is taken from something completely different. When we say the word Kopf in German, the term has come out of the form, from looking at the form. We are not aware of this any longer, yet it is so. When we say Fuss, it is taken from walking where furrows are drawn in the ground. Thus, it has come into existence out of a certain soul content and coined in a word. When we take a word formation like, let’s say, “testamentâ€� and all other word formations which refer in Romance language terms to head, testa, then we will feel that the term Kopf in the Romantic languages originate through the substantiation and thus not out of the form, but through the human soul with the help of the head, and particularly activating the mouth organs. “Piedâ€� didn’t originate from walking or drawing furrows but from standing, pressing down while standing. Today we no longer question the motives which have come out of the soul and into speech formation. We can only discover what can be called, in the real sense, a feeling for the language when we follow the route of making language far more representational than it is currently, abstraction at most. When someone uses a Latin expression in terminology, some Latin expressions are even more representational, but some people use them to denote even more. For example, today one can hardly find the connection between “substanceâ€� and “subsistâ€� while the concept of “subsistâ€� has basically been lost. Someone who still has the original feeling for substance and†@O!
  • Consider how often we have performed the Christmas Plays, and in these plays there is a sentence spoken by one or more of the innkeepers. When Joseph and Mary come to Bethlehem in search of lodging, they are refused by three innkeepers. Each one of the three innkeepers says: “Ich als a wirt von meiner gstalt, hab in mein haus und ligament gwalt.â€� — Just imagine what this means to a person today. He could hear: “I as a host of my stature ...â€� — and think that what the host is saying means he is an attractive man, or something like that, or a strong man who has stature within his hostel, in his house. This is certainly not meant. If we want to translate that into High German we’ll have to say: “I as a host, who is placed in such a way as to have abundant comfort, I am not dependent on such poor people finding lodgings within, with me.â€� This means: “I as a host in my social position, in my disposition.â€� This shows them it is necessary not only to listen to him — words one often enough hears in speech — but to enter into the spirit of the language. We say “Blitzâ€� (lightening) in High German. In Styria a certain form of lightening is called ‘heaven’s lashers’ (Himmlatzer). In the word “Blitzâ€� there is quite another meaning than in the word “Himmlatzer.â€�
  • The Greeks recited in hexameter. Why? Well, hexameter is an experience. A person produces speech, as I’ve already said, in his breathing. However, breathing is closely connected to other elements of rhythm in the human being; with the pulse, with blood circulation. On average, obviously not precisely, we have 18 breaths and 72 heat beats; 72 equals 4 times 18. Four times 18 heart beats gives a rhythm, a collective inner beat. In a time when man sensed in a more primordial and more elementary way according to what was taking place within him, man experienced, when he could, in uttering the relationship of the heart beat to the breathing, bring the totality of himself into expression. This relationship, not precisely according to time, this relationship can be brought to bear; you only have to add the turning point as the fourth foot (reference plate 3 ... not available In German text) then you have a Greek hexameter half-line, in the ration of 4 to 1 as a pulse beat to breathing rhythm. The hexameter was born out of the human structure, and other measures of verse were all born out of the rhythmic system of the human being. You can already feel, when you treat language artistically, how, in the process of treating human speech in an artistic way, language is alive. This makes it possible to acquire a far more inner relationship to language, yet also far more objectivity. The most varied chauvinistic feelings in relation to language stops, because the configurations of different languages stop, and one acquires an ear for the general sound. There are such things which are found on the way to gaining the power of creative speech. It does finally lead to listening to oneself when one speaks. In a certain way it’s actually difficult but it can be supported. For various reasons it seems to me that for those who are affected by it, it is also necessary not to treat the Scripture in the way many people treat it today. You will soon see why I say these things.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • How does a person regard birth today? It must seem a peculiar thing that I speak to you about birth, when I want to speak about Mass, but I would not be able to speak about Mass, without also speaking about birth. People see birth according to the study of embryology and ask: What happens to the embryonic germ through the fructification? — Then they ask: How is the male and how is the female substance of inheritance absorbed, and what actually goes on there, scientifically observable, from the forefathers to the child? — Today’s man must, with all the antecedents of his scientific education, certainly take this point of view. This point of view exercises such a colossal suggestive view on modern man, that if this point of view is not according to science, it is regarded as nonsense. Everything which is brought up in the human being and is thereby entangled with his thinking habits, leads the human being to phrase his question in this way. Then he can, when he says: ‘This question can be answered by science’ — at least add: ‘Faith remains the way in which the body and the soul may unite.’ Yet, it is actually not so. Here lies one of the points where you can make yourself quite demonstrative; for Anthroposophy it is quite important to connect with science and develop it further. Through anthroposophic research it is shown that the concept of matter, as it exists in the human organism, becomes fully disabled in its mode of action. If one looks at a fertilized female egg and its further development, one actually is looking at something which through conception, has excluded itself from all possible earthly events. In the fertilized egg a chaos is created in which all processes available to science, are initially excluded. If I present it schematically it will end here. (A drawing is made on the blackboard.)
• 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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  • So it happened that in the bosom of the Roman Catholics, two souls could live next to one another. On the one hand was the submission to the rigid dogma, which no human being could touch save the infallible Pope — because the Council had lost its power since the determination of the infallibility dogma — and on the other hand the unhindered care of outer science as an external manipulation to which one is devoted and partake off, but don’t attribute any meaning to the actual content of religious doctrine. Just consider from a modern consciousness, what the justification of the Roman Catholic doctrine looks like. I suggest you read for instance such writing as “The Principle of Catholicism and Scienceâ€� by Hertling, the previous German Imperial Chancellor.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • If you want to speak in the Goethean sense, you would say: At one stage in the unfolding, the spiritual is withdrawn and the sensory aspect developed in the farthest periphery (he draws on the blackboard) and here where growth has been drawn inward, is where the spiritual develops and the sensory is squeezed into the most inconspicuous germ imaginable. So, we certainly have to take into account that when we speak about a concept of development, we have to speak about rhythms, but we don’t come right with the development concept if we actually look at what nature is. In that moment we come up with history, things get a bit more complicated. Take for instance the course of historic development in that time span which I’ve characterised yesterday, from Augustus to Luther. (He writes on the blackboard.)
  • If we look at the meaning of the event of a birth, regarding the relationship formed out of embryonic life, to what is brought about between conception and actual birth, we have previous steps which were initially soul-spiritual in the human being, moving into the material aspect. There is an integration of the spiritual-soul orientation into the material orientation. This is certainly a complicated process which psychology hasn’t yet studied properly, regarding its deeper meaning. I can admit that the development of the germ has not been studied completely. It is usually only studied by starting with the germ cell, briefly, the evolution is followed from the first germinal cell which has been fertilized through its formative elements up to the embryo’s maturity when it is then pushed out. What is not fully studied is what actually happens in the mother’s body in the Chorion and the amniotic glands as organs which are around the embryo and in their way are most perfect in the beginning of embryonic development but then become more complicated and are pushed out at the birth of the embryo.
  • 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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  • Then, my dear friends, we see how Christianity was submerged by all that Christ experienced in Romanism — as I’ve presented to you — in the downfall of the world. Those who still understand Christ today will have to feel that the downfall is contained in all that is held by the powers of Romanism. By allowing the powers of Romanism to be preserved by the peoples who lived in this Romanism — the Roman written language, the Latin language had long been active — by our preservation of Roman Law, in our conservation of the outer forms of the Roman State, by our even uprooting the northern regions which contained the most elementary Germanic feelings experienced out of quite a different social community, in the Roman State outstripping all that is from the north, we live right up to our present days in a Roman world of decay because in Christendom, as it was considered in the vicinity of Christ Jesus himself, no other site could be found. This is because the Christianity of Constantine, which found such a meaningful symbol in the crowning of Constantine the Great in Rome, was a Christianity which expressed itself in outer worldliness, in Roman legalities. Augustinus already experienced, as I characterised yesterday and today, the feeling in his soul: Oh, what will it be then, if that gets a grip on the world, that which streams out of godless intellectualism, out of godless Romanism into the world? The principle of civil government will become something terrible; the Civitas of people will be opposed by the Civitas Dei, the God State. — So we notice the rise — earlier the indications had already been there, my dear friends — we see an interest emerging that was just seized in the following times in its fullest power in religious fields, that a light is cast on all later religious battles in the soul, which has just felt these religious battles most deeply.
  • This summoning of strength in the search for the moral, in the will to save the divine, by applying it only to the moral, was felt in their simple, deep but imperfect way by those southern German religious people who are regarded as sectarians today, the Theosophists, who we find on the one hand in Bengel, and on the other, in Oetinger, but who are far more numerous than only in these two. They use all their might to strive, in complete earnestness, for attaining the divine in the moral, yet by trying to attain the divine in morality they realise: We need an eschatology, we need a prophecy, we need foresight into the course of the world’s unfolding. This is still the unfulfilled striving of the Theosophists in the first half of the 19th century, started at the end of the 18th century when we must see the dawn of that which was completely buried at the end of the 19th and the beginning of the 20th century, and which must, from all those who experience the necessity for religious renewal, be seen.
• Title: Foundation Course: Letter from Friedrich Rittelmeyer
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  • After the devastating impressions of the last years which have gone through the German world, a longing has developed for religious renewal. It is true that on the whole, quite small circles have these longings which are really serious and alive. However, these are circles in which one can hope to find the power for how this can be developed. Some really strong will glows here in the youthful hearts waiting for the aim and leadership. There where one didn’t dare to think about it not long ago, lectures are being held regarding the rebirth of the German nation, and one allows certain religious sounds to become agreeable even if one doesn’t want to know anything about church life. In newspapers and magazines, and much more so in innumerable dialogues, there is a turn towards higher questions. The feeling that something new and great could come into the inner realm lives in a clear or less clear way in many of the best of us. As hopeful as we at times evoke this mood, at closer inspection we still discover a hopelessness, which is truly a call for mercy. Nearly superstitiously one waits in these circles for religious leaders, but one has no idea in which direction one is steered and vacillates between hope and a deep mistrust in one’s own hope. Inspired, one celebrates soon the one and then the other which on the region of the inner life appears strong and safe to talk about, yet to which one has to admit shortly after, that one was disappointed and that the word of fulfilment is not mentioned again. One hopes for intuitions, does not know the at least where it should come from and which are the most believable, and confuses ever more dangerous tendencies of instinctive life with divine revelations. One regards the great personalities of the past, Fichte, Goethe, also Luther, and tries drawing inspiration from their work without really liberating contemporary solutions.
• Title: Foundation Course: Other Books Translated by Hanna von Maltitz
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  • This is a First Edition English translation of a series of seven lectures, entitled The Impulse of Renewal for Culture and Science, and published in German as, Erneuerungs-Impuls für Kultur und Wissenschaft (Bn/GA/CW Number 81 in the Bibliographical Survey, 1961). This course was organized by the Federation of Anthroposophical University Work and the Berlin Branch of the Anthroposophical Society. ISBN: 978-1948302043
• Title: Foundation Course: Summaries of Lectures
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  • Germinating speech forms in Anthroposophy. Differentiated speech and the nature of sound. Earlier and future relationships to sound. Creative power of speech in the Gospels. The Mass as expression of the entire pastoral process. The Sermon. The intellectualistic process or image-rich speech in relation to community building. The meaning of symbols in the sermon. The evangelists in their meaning for alchemists; the Gospels analysed philologically. Various philosophic systems as exercises in thought. Anthroposophical help in arriving at images. Anthroposophy and religion.