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• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Today in our inner reflections we have a weak memory of what at that time had been lived through instinctively. We celebrate Christmas and a historic glance reveals to us the connection of the inner memory life of individuals who, during winter, had felt abandoned by heaven, and so nursed their memories in solitude. We still have echoes of experiences, not at one time through astronomical speculation or astronomy, but direct experiences in the determination of the Easter spring celebration according to the relationship of the sun to the moon. What is revealed in our abstract minds and calculations to determine the Easter festival, this was a direct experience for earlier man; it was observed in the heavens after the completion of winter and the time of St John in the soulful feeling of the divine weaving in the heavens, to unite in divine blessedness with the truly Spiritual-Divine which had been only a memory at Christmas time and into which they lived at springtime. The old summer solstice was primarily celebrated as the inner search for the union with the Divine in which man could empathise with how, if the earth would not be enclosed, the earth would be an active being working in the cosmos together with the entire being of humanity towards this cosmic experience.
• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • We now have him sitting down beside the lake. Here he now gathers the folk, and speaks to them of the Kingdom of Heaven, in parables. The disciples start to understand that when Christ Jesus speaks to the people in the way in which he addressed the disciples, in the examination of the parables, then people would also be deprived of what they have, at least. He could give the people nothing if he gave them the solutions to the parables. So what does he have to do first of all? To start off with, he should not speak of a spiritual world content, but firstly speak about world content, spread out before the senses. He needs to speak about the grain seed, leading them through every possibility in the destiny of the kernel. He must lead them to the possibility that the seed can’t develop roots, or only weak roots, or hardly any roots, and can be lamed by opposing forces to fully develop its roots.
  • When I imagine this in images, I must present it in another way. I must determine a relationship which is not only visible as a similarity, and place it there, by becoming the nourishment for what the journey is allowed to become (the Host) surrounded with that which may only be looked at, with the monstrance (receptacle of the Host) [a drawing is done on the blackboard] and I have my relationship to the world born out of a dualistic comparison, a twofold kind, which I make into a kind of image with the inclusion of the monstrance. In the nourishment for the way, in the Host I have something with which I can unite. In what surrounds the Host I have an image of the weakened rays of the sun. Through communion there must appear in me what appears in the experience of the weakening, which I sense in moonlight, which I couldn’t feel as a direct sun process, otherwise I would be blinded. In between both these is the communion: I place myself in the world context.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • This is a wonderful composition and it becomes even more admirable when we go into details. First of all, we simply have the parable of the sower. After introductory words having been said, we are told what the sower sows; that birds also eat the sown seeds, some seeds fall on stony ground where they can only have weak roots and get too little inner strength, others fall on good earth. This is clearly put to us; and after this has been given, the next parable already starts with the words: “The Kingdom of Heaven is like ...” The parables that follow and that are also spoken to the people, begins with “The Kingdom of Heaven is like ...” The people are therefore thoroughly prepared, by first having the facts established and then they are softly led to what is said as facts, facts aimed at the nature of the kingdoms of heaven. That’s all the people will be told, then they will be released.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • In our discussion about evolution and what the case has been up to now, we could say the following. It is so, that the human being in his soul-spiritual nature, confronts the physical bodily nature at every moment; at every moment the human being must take care to move in the correct rhythm so that his or her soul-spiritual nature is not allowed to sink into animalism, or that the physical is left alone and to a certain extent the unworldly rises into the soul-spiritual which would weaken the soul-spiritual. Bringing the altar sacraments into the right rhythm is what the human being must look for in the reception of sacraments.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • That is the first principle, which exists in people as a copy, when the human mind, not the intellectual mind but the lively mind I’ve characterised for you during these days, still existed within Greek philosophy (up to Plato), and which then appeared in a weaker form still in Aristotle.
  • In all these things you see exactly what lived in the Gnosis. If we now look at the opposite side, which comes into the strongest expression with Monatunus, already weaker but still clearly with Tertullian, then we look over to those who said to themselves: If we want to reach into the Gnosis, everything disappears; we can’t through the outer world, not through the contemplation of the seasons, not through reading the stars, reach the divine, we must enter into man, we must immerse ourselves in man. —
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • The old process of initiation, the process through which a person allows the spirit to reign, this process is now performed outwardly. The priest ordination was in olden times not at all the weakened process of today, but a process, despite it being performed outwardly, still making a deep impression on people. In later times, still in the time of the Mystery of Golgotha and afterwards, the act of baptism, for example, was at least performed as a deed which still accomplished something in people themselves. Those being baptised were immersed in water and thus brought in the same situation as someone being drowned, who sees the retrograde perspective of their life processes flash through them in a spiritual vision. This was part of baptism in earlier times; a person’s past life was brought before his soul, so that he learned to see spiritually in a certain way. Later on the sacrament of baptism was temporarily postponed and so it could not be performed in this way, but only symbolically. It is the same with the priest ordination.