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• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • So we start becoming aware of different things when we approach the sense of speech. You see, such an acquisition of the sense of language sometimes leads to something extraordinarily important. Goethe once uttered a sentence, when already in his late life, to the Chancellor von Müller, a statement which has often been quoted and is often used, to understand the entire way in which “Faust,” written by Goethe, originated. Goethe said that for him the conception of “Faust” had for 60 years been clear “from the beginning” (von vornherein); the other parts less extensively. Now commentary upon commentary have been written and this sentence was nearly always recalled, because it is psychologically extraordinarily important, and the commentators have it always understood like this: Goethe had a plan from the beginning for his “Faust” and in the 60 years of his life — since he was twenty or about eighteen — he used this plan, he had “from the start,” to work from.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • The other pole is Faust. He took on the intellect with all his senses, resulting in his deteriorating into the dangers of the intellect, as he entered into all the individual dangers of the intellect. It is not for nothing that these personalities are a kind of landmark for modern mankind: on the one side Luther and what he connected to, and on the other side Faust, and what he associates with. It was truly no small deed of Goethe when he wanted to reshape Faust in such a way that he would not perish. Lessing already thought about it. If freedom is to be achieved for humanity, the intellect needs to be engaged with, but humanity should not be pushed away from the divine. The Faust fragment of Lessing ends with the words (of the angels to the devil): “You shall not prevail!” which Goethe remodelled. He said to himself there should be a possibility not to be separated from the divine when mankind engages with the intellect — but he needs it for the development of freedom. In this terrible battle Luther stood. He saw how the intellect contained within itself the danger that man also strangulates his soul from the divine, how man succumbs to the death of the soul. That which is devoured by the intellect — in anthroposophy we call it “becoming Ahrimanic” — which totally enters into the intellect, becomes devoured, it is cut off from the divine. This is what Luther felt for modern man.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • This is in contrast to the Gnosis, this is the other pole: it had a different danger, the danger that all historic development of humanity is to be imagined in space and time. The urge to imagine such an idea of the world is what Augustinus for instance experienced in his exchange with the Bishop Faustus. Through Faustus a method of imagination is introduced which is completely tinged with the senses as images presented to Augustinus, and this became a materialistic experience of the world for Augustinus, from where he approached the world. Augustinus’ words are gripping: I search for God in the stars, and do not find Him. I search for God in the sun, in the moon, and don’t find Him. I search for God in all the plants, in all the animals, and don’t find Him. I search for God on the mountains, in the rivers; I don’t find Him. —
  • He means that in all the images there is no inner experience of the Divine, as it is with the Montanists. Through this Augustinus learnt, as it happened in his exchange with Faustus, to recognise materialism. This created his soul battle, which he overcomes by turning to himself, to faith, towards believing what he doesn’t know.
  • We must let this rise out of history because the important things do not happen in a way, we can control it, by taking a document in hand which has lain in the archives, or by looking at the entire history of these fore-mentioned men from outside — that is an outer assessment of history. The most important part of history takes place in the human soul, in human hearts. We need to look into the soul of Basilides, into the soul of Montanus, into the soul of Faustus, into the soul of Augustinus, if we want to look into what really happened in the historic fields which one then can develop into what actually became a covering of Christianity in the Church of Constantine. The Constantine Church took on the outer life of worldly realms in which the spiritual no longer lived — in the sense of the 13th Chapter of the Mark Gospel — depicted as an already un-deified earth, a perished earth, into which the divine kingdom must again live as brought by him in its real spiritual soul form.
• Title: Foundation Course: Summaries of Lectures
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  • Soul constitution of people at the time of the Mystery of Golgotha (formation of mind or consciousness soul). Mystery of Golgotha as a cosmic, free divine deed; change in soul conception since Golgotha. Renewal of dying earth existence. Rise of intellectualism, working of spirit in matter ever less understood. Scotus Eriugena, Augustinus. Start of dogma and ritual in Catholic Church. Anthroposophy to help clarify present day understanding regarding Golgotha. Luther and the rise of two time streams. Luther and Faust. Christian symbolism in art. Meaning of priest ordination.
  • Pastoral care and handling the living word. The opposite poles of Gnosis (Basilides) und Montanism (Montanus). Striving of the Gnostics for knowledge (macrocosmic) and visions of the Montanists (microcosmic surrender). Dangers of straying to both sides. Christ conception of the Gnostics and Montanists. Augustus’ exchange with Bishop Faust. Writer of John’s Gospel between Gnosticism and Montanism. Inflow of Roman elements into Christianity. “Divine State” of Augustus. Centuries long struggle over the question: How do we save the moral, imbued with God, from the external legal element? Crusader mood.