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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • My dear friends, basically there is no spiritual teaching other than modern materialism. This sounds like an extraordinary paradox and yet it is so. What the modern materialistic thinker carries in his head is quite spiritualized, so spiritualised that it is quite abstract and has no connection to reality any more. That’s Romanism in full swing. We actually have become unbelievably spiritual in the course of the 19th Century, but we deny this spirituality because we maintain that through this spirituality, we can understand matter. In reality our souls are in a spiritualised content, right into our ideas are we spiritualised, but we maintain that through all of this we can only understand a material world. Thus, human beings have grasped their ego through this spiritualisation, but as a result they have become separated from the world. Today humanity must again look for its connection to the world, the search need to be for inner knowledge, there needs to be the possibility to not only have “knowledge without objective meaning” but knowledge with objective meaning, in order for knowledge to reveal the being of the world, and on the other hand to authenticate what is hidden within the human being as objective.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • Solar and lunar eclipses can be predicted to the second, and these predictive calculations depend upon having a definite insight into the details of the phenomena. In outer materialistic science it relates to this insight of the context of the phenomena being hidden, because it is presented in formulae; the formulae are learnt and one no longer really knows where they came from; they actually originate from observations made in the very same area to which they are applied. Nobody would be able to calculate the solar and lunar eclipse predictions if solar and lunar eclipses were not originally observed, forming a basis for observation and formulas obtained from these, which now continue as based on the belief of a regularity applied to these phenomena. The psychological process which takes place here is far more complicated than one is often aware of today. Things start becoming particularly complicated if they are not applicable only to outer, spatial mechanical or mathematical kinds of laws, but if they deal with what happens inwardly, in the intrinsic sense, in the course of the world. Because these questions are based on the prerequisites of modern consciousness they can barely be studied, that’s why we find modern Bible explanations — and the priest must also be a Bible explainer — so difficult, like chapter 13 of the Mark Gospel and everything relating to this chapter. Besides that, in later translations this particular chapter has become extraordinarily difficult to understand because it relates to circumstances which have become the most corrupt.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • Thus, we have exhausted the individual life of a human being, and there are still two human relationships left that are no longer of an individual nature. The one relationship is where the human being, standing here on earth in his physical bodily being, actually treasures a soul-spiritual relationship in heaven, so that the umbilical cord to his soul spiritual, which had been severed, so to speak, now again is reconnected to the soul-spiritual. This doesn’t involve individual people; it involves the relationship of exchange with the heavenly-spiritual. This is something which is present in all people, albeit unconsciously. If we were to be completely severed from the soul-spiritual, we would never find our way back, it is a deep process of involution which is eternally present in us, quite a hidden process, even more hidden than what happens in the inner soul life when the organism passes through death; for this reason it is a process which in the course of individual lives of people do not become conscious at all. For this, an outer evolutionary process must be looked for and this evolutionary process is given in the ritual of priest ordination. As the sixth one, we have a process which is given out of itself, as I said — you could call it a connection — and corresponding as its counter impulse or the outer evolutionary process, in the priest ordination. (He writes on the blackboard.)
  • Now as the seventh one we have an image of the earthly relationship given as a relationship between the soul-spiritual and the physical-bodily: this relationship is in nature’s way given as the relationship between a man and a woman. For each true observation of the relationship between a man and a woman it is so, that the balance in the feminine swings more to the soul-spiritual side, and in the male, more to the physical-bodily nature. Yes, it is so. On earth, to a certain extent, the relationship is expressed between the human being and the spiritual world, and it is, I could say, that the woman has made one less step down into the physical life, than the man. One must say it actually differently, one must say: The descent into earthly life can be depicted by a definite boundary; the woman doesn’t quite arrive at the boundary while the man crosses over it. This is actually the contrasting difference between a man and woman, expressed in a physical way. There is a certain boundary to reach, the woman doesn’t quite manage it and the man crosses over it. Both bear a kind of imperfection within, between them a state of tension exists as a result. When this state of tension which exists naturally in a relationship between a man and woman, searches for a sacramental evolutionary value — this is a deeply hidden process of involution which we are pointing out here, when we indicate the manly and womanly — then we are given the sacrament of marriage. (He writes on the blackboard.)
  • With regard to the social sphere, man stands in an exceptional state of priesthood, where through outer signs done in a sacramental way, also in the priest ordination, the deeply hidden value of involution is present. In the healing of marriage, the sacrament should express how that which is only given in an incomplete value as involution in a man and a woman, is to be complemented by an external sacramental action.