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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • It is quite without doubt that the modern world rules the relationship of humanity to the cosmos and its earthly environment with agnosticism, and religious people who do not acknowledge this, will come up against a very serious mistake. They would like to remain, to a certain extent, stuck in the comfortable old form and would not contribute anything to ensure that the essence of the old form can remain intact for the earth’s development. This mistake unfortunately applies to many people at present. They shut themselves off from the necessity that the epoch we are entering into, requires that we clarify and move towards a conscious, awakened knowledge with human prudence in every area. If religious life is artificially distanced from this knowledge, so it would — while undoubtedly knowledge of a larger authority is being addressed — cause this knowledge to perish, as it once before had threatened to do in the 19th Century, when the materialistic knowledge wanted to destroy religious life in a certain sense.
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • You see, it is not an abstraction to structure the human being; we are required to structure the human being because in this structuring we rise from human knowledge to cosmic knowledge, quite naturally. Now we can go back in human evolution to more ancient times which had not actually reached into the Greek times any more. Here we find an instinctive awareness of people’s relationship to the starry worlds. Not as if Astronomy was carried on in these ancient times, and if it was, that it could be considered serious, but the connection happened as a direct experience. Human beings experienced themselves in certain times of their earth evolution far less as earthlings than as heavenly beings. In our research we easily reach a time where people, certainly inwardly, lived into the growing and flourishing of the plant world, also in the animal world where everything offered in air and in water were experienced, but as being independent. Similar to how the human being in current times experiences inner processes of nutrition and digestion, processes taking place independently, so the human being once took in all that he experienced in the physical world, as independent, but he didn’t take what he lived through in his astral body as independent from the influences of the heavenly worlds. That was something that differentiated itself, imposed itself too strongly upon him, to be taken as independently. When winter shifted closer, when nights lengthened and a person found frost had arrived all around him, he sensed in a certain way how he simply depended on his placement in the world, he felt something within him, like a memory of heaven. During winter he felt himself separated from heaven in a way, he sensed something within him which was like a mere memory of heaven. When by contrast spring approached and the warmth of the earth was interwoven with man, then he felt something dissolve within him as when he shares in the experience, I would call it, of a spreading out breath†°T!
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • Anthroposophy is taught, recited, written in books and I have the basic conviction that the way those questioners here, at least some of them, require Anthroposophy to be a knowledge — and that such a knowledge which is understood by most, at least a good many, for the majority who interest themselves intensively in Anthroposophy, this is not yet the case. Many people today accept something which they have heard about in Anthroposophy, on good faith. Why do they do this? Why are there already such a large number of people who accept Anthroposophy on good faith? You see, among those the majority have acquired religious natures in a specified direction and without them actually claiming to understand things in depth, they follow Anthroposophy because they have become aware of a certain religious style throughout the leadership of Anthroposophical matters. It is just a kind of religious feeling, a religious experience, which brings numerous people to Anthroposophy, who are not in the position of examining Anthroposophy, like botanists who examine botany; this is what is promoted here.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • Naturally you could also be of the opinion: we are not concerned at all, we want to create a life-filled church-based movement and then show how this viable church movement asserts itself in the world. — You could also take on this point of view: that doesn’t require such a strict understanding of Catholicism as such. However, you could only gain support in the judgement regarding this direction, after you have found clarity in some historic foundations about the basis for the opening of this abyss. Today the situation is actually like this; if a person has remained within Catholicism, is standing within practical Catholicism, then he actually can’t understand the evangelical mind. Neither will someone who has grown up in the evangelical-protestant tradition, who is really connected to the various nuances in modern views anchored in the Protestant churches, be able to find the way over the abyss easily. It is precisely the reason for this question that must be understood before a decision can be reached.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • You may know that such a canonization in the Catholic Church requires a very detailed ceremony, preceded by the exact determination of how the relevant person lived and what he thought, a process which should not last years, but centuries. Further, this examination must end with a ceremony which exist of all those who come forward, who have something well founded to present regarding the living exchange the personality has in relation to the divine, and to some extent always enter into what is said in such a way, that the so-called Advocatus diaboli, the representative of the demonic world, who has to refute everything that the other side has to say for the relevant canonisation, is brought to attention. So there will be an extensive trial, at which the being who should be regarded as the Diabolus, the devil, will have on the other side, the Christ representative, for the Christ-like will always be drawn into the discussion with the devilish representative, when a saint is to be recognised.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • The life of Christ Jesus was the ritual for that which was around him, that which was accomplished in reality, that was the ritual/cult: the great offering of mass was fulfilled on Golgotha. Here we are led back to the first fulfilment of the ritual: at least this is what lives in Christian consciousness. This was followed by outward signs: it required the necessity for an outward imprint of activity, like remembrance, to show the eyes and to impress it on the soul in prayer, which could not be as alive as it had been with the apostles and the apostle disciples.
  • (Translator’s Note: The lecture which follows this one, the sixteenth in the series, indicates that all participants in this lecture course were asked to sign an agreement that in the future, from that day onward, to only transmit the material presented to them from that point on, in a verbal form. These next lectures enter into all the details required of priests when performing the sacraments, with the wording, gestures and so on. For this reason, I will refrain from translating this material. It will remain available for those wanting to approach ordination into The Christian Community, in the oral tradition.)
• Title: Foundation Course: Other Books Translated by Hanna von Maltitz
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  • This book is a First Edition, never before translated into English, series of six lectures. Rudolf Steiner gave these lectures early in the year of 1919 at Zurich, Switzerland. Here Steiner proffers ideas to solve the social problems and necessities required by life, by studying the life sciences and social life, and the living conditions of the present-day humans. ISBN: 978-1791660536