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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • Yet, theology still exists. The modern pastor is given very little support for his line of work in the kind of theology presented at his schooling currently, from the foundation which has been indicated already and about which we will still come to in the course of our observations. The modern pastor must of course be a theologian even though theology is not religion. However, in order to work, a theological education is needed, and this educational background suffers from all the defects which I’ve briefly indicated in our introduction today.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • My dear friends, if with your deepest insight you want to look at what such a point of view has caused for the doom of the human soul, starting in the lowest classes in school, then in order to do what needs to be done today, you must search much deeper than is normally done. You can’t get stuck half way and say: We must withdraw religious content from the general view of the world, we must have our own religious certainty and beside it, science may exist. — For then, at most, man’s moral-religious view of the world will help him return to the bosom of the blessed Roman Catholic Church to numb himself if he still comes under such an anaesthetic.
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • All of this creates an entire sea of difficulties which current mankind is not aware of at all because people have really been absorbing it from the lowest grade of elementary school; mankind really doesn’t know on what fragile ground, on what slippery ice he gets involved with, in reality, when educated through the current system of concepts. This conceptual system which is in fact more corrupt than theological concepts — a physicist often has no inkling that their concepts are corrupt — this is something which not only kills belief, but in many ways, it also kills what relates to life. These corrupt scientific concepts are not only damaging to the soul, but even harmful to physical life. If you are a teacher, you know this.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • I have experienced the power of community building, but in an unjust field. I would like to tell you about that as well. Once I was impelled to study such things as to listen to an Easter sermon given by a famous Jesuit father. It was completely formulated according to Jesuit training. I want to give you a brief outline of this sermon. It dealt with the theme: How does the Christian face up to the assertion that the Pope would set the Easter proclamation according to dogma, it wouldn’t be determined as God’s creation but through human creation? — The Jesuit father didn’t speak particularly deeply, but Jesuit schooled, he said: Yes my dear Christians, imagine a cannon, and on the cannon an operator or gunner, and the officer in command. Now imagine this quite clearly. What happens? The cannon is loaded, the gunner holds the fuse in his hand, the gunner pulls on the fuse when the command is sounded. You see, this is how it is with the Pope in Rome. He stands as the gunner beside the cannon, holds the fuse and from supernatural worlds the command comes. The Pope in Rome pulls on the fuse and thus gives the command of the Easter proclamation. It is a law from heaven, just like the command does not come from the gunner but from the officer. Yet, something deeper lies behind this, my dear Christians — the father says — something far deeper lies beneath it, when one now looks at the whole process of the Easter proclamation. Can one say the gunner who hears the command and pulls on the fuse, is the inventor of the powder? No. Just as little can one say that the Catholic Pope has instituted the Easter proclamation. —
  • It is for instance only possible to be a real teacher when you are a teacher of attitude. How often is it said to teachers in the Waldorf schools — and you have understood, in the course of years it has happened that teaching is characterised by this attitude; it is clearly noticeable — how often is it not said: When one stands in front of a child, then it is best to say to oneself that there is far more wisdom in the child than in oneself, much, much more because it had just arrived from the spiritual world and brings much more wisdom with it. One can learn an unbelievable amount from children. From nothing in the world does one basically learn so much in an outer physical way, as when one wants to learn from a child. The child is the teacher, and the Waldorf teacher knows how little it is true that with teaching, one is the teacher and the child the scholar. One is actually — but this one keeps as an inner mystery for oneself — more of a scholar than a teacher and the child is more teacher than scholar. It seems like a paradox, but it is so.
• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • The great importance given to teaching through recitation and that kind of thing, only supports the element of a materialistic world view. You see, just as one would in a school for sculpture or a school of painting not really get instructions of the hand movements but corrects them by life forces coming into them, so speech techniques must not be pedantically taught with all kinds of nose-, chest- and stomach resonances. These things may only be developed though living speech. When a person speaks, he might at most be made aware of one or the other element. In this respect extraordinary atrocities are being committed today and the various vocal and language schools can actually be disgusting, because it shows how little lives within the human being. The formation of speech happens when those things are considered which I mentioned. Now if the question needs to be answered even more precisely, I ask you to please call my attention to it.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • So the time has arrived when the sacramental element is not at all able to penetrate, because intellectualism is seizing all circles with such power — it works firstly on our religious and scientific areas — that it also seizes the religious and above all, things concerning theology. It’s connected to external events, my dear friends, that took place, and you can see it resulted in what had actually developed out of church schools as a teaching for humanity, first preserved in the universities. If you want to continue taking this further you can study the way universities continued from the 14th century onwards, where the spiritual evolution gradually became removed from human evolution, how they gradually became secularized and how in due course what was within the spiritual led to the worldly. Make a study of how state waged war with the church, and how the state — because the church insisted on it — at most left the teaching content within it as an enclave but otherwise the spiritual has been taken out of humanity’s evolution. This historical evolution you have to experience, you must even be able to feel it. We stand today in the presence of many cold hearts in historical development. We have completely stopped feeling religious at least as far as historical development is concerned. How can we gain from the Gospels at all, while they have emerged out of quite other states of evolution, when we have stopped feeling religious towards historical evolution?
  • Whoever adapts the standpoint of modern consciousness, my dear friends, takes on the standpoint which had to be accepted on the one side from the 15th century, if one goes with the progress of the human race. One actually has to simply go with progress; it gives a certain viewpoint of consciousness, by which we can’t remain standing still. Even if we are to fall into an abyss, we would have to go with the progress of the human race, but we must simply find the possibility to return from the other side of the abyss so we may continue. What has been happening since the 15th century has of course been necessary. The evangelistic-protestant consciousness has permeated what had been necessary in the evolution of humanity since the 15th century. You can see how, as the point of this development approached humanity, the most varied discussions regarding the transubstantiation and the Last Supper came to the fore. As long as one takes the point of view of the sacramental, such discussions won’t arise, because such discussions stem from the invasion of intellectualism in the sacramental way of thinking. From before the 15th century, we in Europe were at the same standpoint on which Hinduism stands today. When a Hindu participates in intellectual development, he is in this intellectual development as free as possible, in as far as he remains a true Brahman. The Hindu participates in the ceremony, in the ritual; it connects everyone, and those who participate in the ritual is a true Hindu believer; he can think about it as he wishes, in it he remains completely free. Dogma, which is captured by thoughts, or a content of teaching, basically doesn’t exist. Schools can emerge that interpret things in a hundred different ways. All of this can exist in orthodox Hinduism, if only the ceremonies are recorded as something actual and real.
  • Humanity in Europe also reached this standpoint before, around the time of the 15th century. At that time the invasion of intellectualism, which promoted sharp, outlined concepts, would simply not comply with sacramentalism, because with the commencement of discussions there was actually nothing to discuss. If there had been such a person as Scotus Eriugena, in other words a person who stood amidst the conception of the first Christian centuries presenting the discussion of later — one could even say that they were in front of him in a certain sense, it works that way ahead, it is after all in the others ... — (gap in notes). If you study this in Scotus Eriugena you could say he spoke out of the fullness of life, by contrast the later discussions can be compared to my experience with a school friend who had quite radically wriggled himself into materialism, and during our dialogue about one thing and another, he became quite angry and interrupted with the words: It is nonsense to speak about something other than brain processes, to say anything other than what moves in the brain are mere molecules and brain atoms, because those are the only things that happen in thinking and feeling. — So I answered: So, tell me, why are you lying? You are continuously lying when you say, “I feelâ€� and “I thinkâ€� and so on; you will have to say, “my brain feels,â€� “my brain thinksâ€�; in order for you to be correct, you have to say it like that. — Because he had developed completely into materialism, he criticized people one day in their very foundations. He said: A human being is a being who, instead of standing properly on a surface, moves by oscillating on two legs in a constant search for a position of equilibrium: it is simply nonsense to regard the way he moves, in any other way. — From his point of view, he spoke correctly because he criticized the living from the point of view of intellectualism. Somewhat in this way it would appear to an old confessor
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • The time epoch stretching from the 8th century BC to 15th AD creates roundabout an epoch in which humanity’s development, if you follow this development spiritual-scientifically, was unfolding and can be called the Mind- or Intellectual Soul; in other words, it was the epoch of the Mind- or Intellectual Soul development. In its purest form it comes out of the Greek people’s evolution. I call it Mind Soul but ask you, please, not to connect an intellectual concept to this term. Should you want to study the Mind Soul today, as it had developed out of Greekdom, then you need to study such individuals who had in a certain sense some kind of clairvoyance, not schooled clairvoyance but an atavistic one; inherited clairvoyance which can still pop up in some people at present. You can see that the content of the world appears to such people as imaginative, made up of images. If you should ask them to describe their pictorial impressions — of course only if no physical deformation disorder is involved, but when the whole thing is pure — you discover an extraordinary amount of understanding in the images thus depicted. They describe some processes in the spiritual world in pictures. They receive the images, but they get the sense of them as well. They can’t help it if they include understanding in the images they receive because they take place together. Up to the 15th Century the soul constitution of many people were still not as developed as the mind is today, but they were inspired by their minds, they could have revelations in the mind. Only after the 15th Century did intellectualism develop which means that the mind had to be actively laboured with inwardly in the soul. Logic had to be developed, it was something to be worked at; it was not, so to speak, just given to the soul. That is the essential difference in the soul constitution of more modern people in comparison with t
  • Look at the Sistine Madonna, she is magnificent. As far as one can see there are images of clouds which transform purely into angelic heads, and how the Madonna herself, with the Child, condenses out of the angles who reside in the clouds. It is as if the angelic forms have condensed out of the cloud images and have descended down to the earth, yet everything is wonderfully lifted into the spirit. Then the two curtains (he sketches on the blackboard) and below that a coquettish female figure and a terrible priestly figure, all things which absolutely do not belong to it. Why is this so? It is simply from the basis of Raphael having initially intended with this image, to give a soul experience with the picture of Mary on a certain feast day of Mary — now this is on the Feast of Corpus Christi -where people walk around in a procession with a picture of the virgin Mary that is carried under a canopy and comes to the altars where people kneel down. This is why there are these curtains (points to sketch on blackboard) with the kneeling female and male forms in a chapel, in front of the picture of Mary. Well, that is the kind of elementary school way of looking at what Raphael painted. What is actually meant here stands right in the Roman Catholic cult — absolutely right inside it.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • During ancient times, long before the Mystery of Golgotha, what I’ve just said was something obvious; had a self-evident answer. For those who lived in the time epoch of the Mystery of Golgotha, such an obvious answer didn’t exist. People first had to dive into physicality. Because a fear existed of bringing intellectualism into this physicality, one entered the corporality with the power of the imagination and we get to know the descriptions of the forming of Montanist visions, which have also disappeared. In descriptions of Montanist visions — and this is characteristic — we always find the repetitive idea of the Christ soon returning in a physical body to the earth. One can’t think of Montanism without thinking of the imminent return of the Christ to earthly corporeality. While the Montanist was familiar with the idea of finding the returning Christ, he strongly set before his soul what happened at the cross, what was accomplished through the death on the cross, what is involved in dying, what is involved in resurrection. The re-descent of the Christ, the physical-bodily immersion that takes place, was tinged by materialistic feelings in this view of the Montanists; they lived in the idea that Christ would come again and live in time and space. This was pronounced and those who believed this in the schools were only those who responded to the belief of the imminent coming of Christ Jesus to the earth, where he would stride along as if he is in a physical body.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • You see, today there is something which a child already learns at school, and that is the heliocentric world system. The heliocentric world system — you can find this actually historically handed down — has passed into literature through a kind of betrayal. The heliocentric world system already existed in Greek times, it was already clearly present earlier; it was taught in the Mysteries. What an ordinary child learns today at school, which forms their attitude towards the view of the world, this was taught in olden times only in the Mysteries. In outer normal consciousness people of that time had an image-rich consciousness. We can really say: in comparison to olden times, today every human being who has gone through school, has gone beyond the threshold. Those in the old Mysteries would regard it quite dangerous for people who have not gone through a regular initiation but through some or other elementary experience, to have gone over the threshold, for example by not adhering to the geocentric system — that the earth remains stationary and the sun and stars move — but believe in the immobility of the sun as the initiated students believed in olden times. People said you had to be prepared to tolerate what lies, for example, in the heliocentric world system or what lies, for example, in our current biology or psychology, and so on. This seems like a paradox to people today, yet it was so. One can say that historically human kind as such in the time of the Mystery of Golgotha crossed over the threshold which in earlier epochs in the Mysteries had to be artificially crossed in order to reach initiation. At that time those to be initiated learnt what every child learns today. Today we again learn to gain insight into Higher Worlds which later would be the norm. So it is with the evolution of humanity. It is not recognised through examples from olden writings that it was a given — for human consciousness was image-rich — in such a way that things were not seené