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• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • This characteristic I’m offering, you will quite rightly find if you only think about it. One can, if one remains confined in examining the physical body only by what is enclosed by the skin, but one can no longer remain in what is contained by the physical skin when one thoroughly looks at the ether body. Obviously, the basic outlines need to be drawn first, as I have done in my “Occult Science,” so attention can be drawn to man’s physical body, ether body, astral body and so on. However, Anthroposophy doesn’t remain stuck here; Anthroposophy must now expand these things. As soon as knowledge of the ether body is extended one can no longer remain within the human being, but one needs to observe the human being as a single being in connection with everything earthy. One must examine the human being in connection with the earthly. This means as long as the human being is enclosed in his physical body, he leads a relatively independent life, a relatively independent life. To a high degree man is dependent on everything possible, air, light and so on, for the physical body; man is dependent on these to a high degree. You can see this in the following example.
  • As long as these things are not fully examined, there would be no clarity about the relationship of science, daily life and religious experience. At least once in life one should look at how human evolution is linked to these things, that at one stage in old world imagery there came the appearance of the outer sun, moon and stars which were relatively indifferent, these appearances coming from outside only addressed feeling; but was inwardly experienced. What took place in heaven was an inner experience for man which he could settle with himself, the effect still came from the heavenly realm and that was given to him as a matter of course.
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • In Anthroposophy we currently have very few people who are engaged in spiritual activity. Anthroposophy is in the beginning of her work and one can admit that in a relatively short time it may work differently into the human soul, compared with today. One thing is quite remarkable today, and perhaps you’ll find that reprehensible, but it is perhaps much better to side with what appears currently than to express it with an abstract reprimand.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • nd Anthroposophy will, and not in the course of many centuries but in a relatively short time — even at is was initially suppressed, it soon rejuvenated — Anthroposophy will, through the most varied languages, not create a type of Yiddish language unit which is an abstraction from another, but it will out of itself creatively enter into the language and become reconciled with what is already in the human language.
  • I once spoke to a theologian of a university, where at that time it paid general homage to liberal principles, not from the church but from liberal foundations. Of course, the theological faculty was purely for the Catholic priesthood. This person I spoke to had just been given a bad rebuke by Rome. I asked him: How is this actually possible that it is precisely you who received this rebuke, who is relatively pious in comparison to the teacher at the Innsbruck University — who I won’t name — who teaches more freely and is watched patiently from Rome? — Well, you see, this man answered, he is actually a Jesuit and I’m a Cistercian. Rome is always sure that a man like him, who studies at the Innsbruck University never drops out, no matter how freely he uses the Word, but that the Word should always be in the service of the church. With us Cistercians Rome believes that we follow our intellect because we can’t stand as deeply in our church life as the Jesuit who has had his retreat which has shown him a different way to the one we Cistercians take. — You see how Rome treats intellectualism psychologically. As a rule, Rome knows very clearly what it wants because Rome acts out through human psychology, even though we reject it.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • So we must say — and I have expressly spoken about it — if we look at the totality of facts, the Christian church fathers lived in a misunderstanding of the Gospels, perhaps even a really bad misunderstanding of the Gospels. When we actually bring our feelings into the Gospels, as I have shown you yesterday, when we really with our whole heart and entire soul find ourselves with ever more wonder towards the Gospels, then we would find it inordinately difficult to find our way with our intellect to the first church fathers. We discover with the first church fathers that we relatively early come to the end of understanding because the Gospel itself leads us into immeasurable depths, and we very clearly experience that in a certain way we actually feel uncomfortably touched when after our wonder at the Gospels we now turn to something which appeared in the church fathers.