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• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • In addition to what I want to say to you today — everything is for the time being still introductory — depends from one side on the main issue of this question, certainly from one specific side. We have to be perfectly clear that Anthroposophy as such must arrive in a positive way at the Mystery of Golgotha so that the manner and way in which this happens regarding this event, can really be ascribed to a concept of knowledge, a knowledge which, if the term is taken seriously, this concept of “knowledge” is also applicable in the modern scientific sense. It is on the other hand right that this special way, first of all — I stress first of all — Anthroposophy needs to get to the Mystery of Golgotha, that at first the Protestant sense of religion from certain foundations need to be brought to consciousness, which can take offence. Only complete clarity about these things can lead to some healing goal.
• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • The entire Lord’s Prayer becomes, so to speak, reduced out of the specificity of language, also when we in some or other language not only imagine the thought content but what is contained in the sound. This was stressed much more in earlier times regarding prayer, that the sound element becomes inwardly alive, because by the sound content becoming alive within, the prayer is transformed into what it should be, as an interactive conversation with the Divine. Prayer is never true prayer unless there is an exchange with the Divine, and for such an interactive conversation with the Divine, the Lord’s Prayer is suited in the most immanent form because of its structure. We are so to speak outside of ourselves when we speak such sentences as “Our Father who art in the Heavens” or “Let Your kingdom come.” We forget ourselves the moment we really make these sentences audible and alive within us. In these sentences we erase ourselves to a large extent simply by the content of the sentences, but we take hold of ourselves again when we read sentences of a different structure or make them inwardly alive. We take hold of ourselves again when we say: “hallowed be Your name.” It is then actually a lively exchange with the Divine, because it transforms itself immediately as an inner deed in “hallowed be Your name.”
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • Star wisdom was at that time not taken like earth wisdom. Star wisdom was called something which could not be calculated purely by mathematics or physics, it was regarded as something that must be read like a scripture which had to be learned. The starting point was the twelve fixed signs of the zodiac, and then to look what changes the planets experienced in their positions — seven were accepted, as you know — in relation to the fixed signs of the zodiac. These curved movements were taken up by man; just as we read letters, so man saw signs in the curves, signs giving through the planetary positions in the zodiac, and with their own observations of the stars, to each was added a plane. These planes were differentiated according to how man experienced the world-all from the physical point of view: (draws on blackboard) north, south, east, west, with which you could intensively think about the depth of the dimensions, with nothing added, but everything that was found in the dimensional depth, projected on this plane. By looking at these fourfold differentiated planes as the table on which you read what is shown in the starry worlds as revealed, resulted in a feeling as if you read in the cosmos, and there were specific tasks, which one attains through this reading of the cosmos.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • y dear friends! Yesterday we started by addressing a wish which licentiate Bock had expressed at the beginning of our course and we find that what we need to build on to what I said yesterday afternoon about sacramentalism relevant to today, can be discovered if we link the possible reflections, which are necessary, to the 13th chapter of the Gospel of St Mark. It is important for us to certainly try again, in all seriousness, to derive specific meaning from what is expressed in living words. To me it is impossible that pastoral care can be developed in the future, without yourself developing the application of living words and even experiencing living words. However, it is impossible for current mankind which is so strongly gripped by materialism, to be able to handle the living Word in itself, without a historical deepening. It is simply so, that in dealing with intellectualistic concepts and ideas we are only dealing with dead words, with the corpse of the Logos. We will only deal with the living Word when we penetrate through the layer in which man lives today, only, and alone, by penetrating through the layer of the dead, the corpse-like words.
  • When we ask our contemporaries about the essence of the Gnosis, for example the essence of the Montanistic heresy, then with the current soul constitution you basically can’t understand anything correctly relating to it. That which would outwardly be informative in the becoming church has been carefully eradicated and the things that archaeologists, philosophers, researchers of antiquity discover from this characterised epoch, will indeed be deciphered word for word, but the decipherment does not mean reaching an understanding. All of this must actually be read differently, in order to enter the real soul content of olden times. It is for instance possible for modern humanity, to take the Deussen translation, which has exterminated all real meaning of the Orient, and, while thinking these translations are great, while mankind can’t eradicate all understanding for what Deussen translated, devote yourself to such a Deussen translation. In order to understand, you need to penetrate the meaning of the first Christian centuries, more specifically the centuries before the Mystery of Golgotha happened.