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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • If one now places within this evolution, the development of the Christ, the Mystery of Golgotha, then one can in an honest way hold on to the Gospels and say nothing other than: into this He doesn’t fit, what fits here is a historic conception which goes around the Mystery of Golgotha and leaves it out, but the Christ of the Gospels don’t fit into this conception. The Christ of the Gospels can’t be considered in any other way than if one somehow believes what happened in the 18th Century especially among the most enlightened, the most spiritual people as a matter of course. Take for instance Saint Martin — I now want to look further from religious development and want to point out someone who was in the most imminent sense a scientist of the 18th Century — and that was Saint Martin. He had a completely clear awareness that the human being at the start of his earthly development came from a certain height downwards, that he had been in another world milieu earlier, in another environment and through a mighty event, through a crisis was thrown down to a sphere which lay below the level of his previous existence, so that the human being is no longer what he once had been.
• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • What speech/language means to human beings can only really be studied fully in its depths through spiritual science. Already in the sense of the Testaments we have an interweaving of the words which moves through man as the first divine process, that of breathing. Mere thinking which moves in the sphere of the observer is pushed into the creative sphere. When thinking becomes transformed into words, the Divine empowers these thoughts; it is, one could say, the deification of thoughts occur in the words. When one becomes aware that there is much more to words than speech, then words become something through which a person discovers his first connection, his first communication with the Divine in his own behaviour, a behaviour which is like a condensing; like a thought immersed in feeling. While this is to some extent a route from subjective to objective thought, we have the possibility for something which is spiritually objective, to flow into the word. This can be followed by the idea that much more can exist in words than what is in merely man-made thinking; that to a certain extent something divine can flow into the words and that in the words something divine can be expressed, that a divine message can be contained in the words.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • There is a sphere where scientific truths end; mere scientific truths in the sense of today, where moral ideals end being bubbles of foam, when the earth will expire in the heat death. There is an accessible region for man, where moral ideals are received when physical matter is destroyed, a sphere where the Word becomes a natural scientific truth: “Heaven and Earth will pass away but My words will not pass away!” — There is a sphere where the Bible becomes science; and before this — it needs to be acknowledged in the background of today’s aspirations — no healing can occur, before we have the opportunity to advance to a science, not a one-sided science like today, nor one which is a one-sided abstract spiritual science.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • For this reason, I must call your attention to the real tasks of Anthroposophy. Why do I feel myself compelled to call your attention to it? Simply from the basis that as soon as mankind is ripe for the perception of the sound, for the word creative power itself, then everything which has up to now been in other spheres, in a more instinctive-animal way taking its course, must in future take place in the spiritual-human sphere. If humanity has come this far then it can sense the truth in a deed, sense what lives in the proclamation, in the message, in the Gospel, because the truth can’t be sensed in the Gospel if one doesn’t live in the creative power of a language. To really experience the Gospels, my dear friends, means to experience the details of the Gospels in every moment in which one lives, from having really recreated them within oneself.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • This, my dear friends, was the huge fear for the demons when they recognised Christ, who had descended on to the earth. They believed they could now take on the control and eradicate the human I from earth. It is clearly expressed in the Gospels, how the demons behaved when they recognised who had arrived. They knew their plan for the world was crossed out, they had hoped — from out of the spheres where they had originated, they could hope for it — to take the earth’s rulership into their own hands. Christ stepped on to the earth and that which the Christ had brought down from the spiritual worlds into earthly events, gave the ceremony its new content, and in this ceremony the presence of the Christ Being took place.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Do you see that consecration is really the dividing boundary between two worlds, and there is certainly the awareness in Catholicism — even if it is not present in individual priests — that a consecrated priest is active in another world when he does something, that he is also speaking from another world when he speaks of the Gospels, even though all his ordinary actions are in the earthly world. This differentiation could not be understood since the 15th century. In historic Catholicism, throughout, was this strong differentiation where, in circles of ordained priests, it was consciously stressed. Only now and then some bishop, by mistake, will bring something non—Catholic into Catholicism, namely modern consciousness, and that leads to absurdities. There was for example a pastoral letter written which claimed that the priest in the fulfilment of the sacrament at the altar would be more powerful than Christ Jesus, because he forces Christ Jesus to be present in the sacrament; Christ Jesus has to be present when the priests demands it; the result is that the priest is now more powerful than Christ. — This is the content of a pastoral letter of not long ago. You can come across such things when out of modern consciousness something is understood which should be understood in quite a different mood, namely that which lies beyond the earthly sphere and separated from it by the consecration.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • 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.