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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • If one had the means for really absorbing what was approaching in the epoch leading up to the Mystery of Golgotha, in the teachers and pupils of the mysteries, and what in that time, one could say, through three decades during which it happened, the then Gnostic orientated mystery teachers spoke about their most inner heartfelt convictions, then one can do no other than to say: they anticipated that the human being will experience himself as a mere observer in the world, and that even his process of acquiring knowledge will occur without his soul’s participation. This experience ruled throughout the prevailing mood of the beings of the mysteries during the times of the Mystery of Golgotha.
  • Physiology considers nutrition incorrectly. Physiology is of the opinion that we take in nourishment, that we take out of the food what we need and repel the rest. This is not so. That we absorb substance is only a side-effect. The process of life means we are actually constantly opposed and fight back against what is caused by the ingestion of foodstuff into ourselves. We eat, we drink — and the result is something which lies truly very deep in our consciousness, beneath our conscious soul life. What happens there is a constant defensive action. In this physical-physiological process of defence are found the actual processes of life and of nutrition. The life process of nourishment is an averting process. Only when we realize how the organism is organised in this way, to receive the suggestion for a defence — for us to have a defence there naturally has to be suggestion — only when we understand that by the defence against a substance coming from outside as a suggestion in the process of nourishment, will we be able to really understand nourishment. With nourishment a process of aversion is involved, while the absorption of substances is only a side effect through which the finest filaments of the human being the suggestion for resistance is directed from the outside, in order for the aversion to take place in the most outer periphery of the organism. Only at this point of averting does the actual life process of nutrition take place, so that the ordinary earthly process of nourishment is actually a resistance to the earthly. The earthly pushes the nourishing items into us, and we must absorb it, but this is a process of resistance.
  • With this we have not yet grasped what the highest achievable thing is by human beings, we have only grasped the spiritualisation process of substance in the human being, the transformation, the transubstantiation. What happens in man as an objective process takes place, I would say, only as separated from our consciousness by a thin veil, behind our consciousness. This happens because from this side, at every moment of our lives, our “I” is stirred up. We dive down below this transformed substance and by our absorbing the matter of the outside world, our process of life exists in this transformation, by our spiritual soul diving under into the transformation of the outside world, our “I” is continually nourished, our “I” is continuously encouraging the union with the substance transformed by this process. The union with the substance after its transformation represents the accessibility of the ego-manifestation to spiritualisation. Let’s consider this in a sacramental way.
  • If we look at the human beings in as far as they are involved with the outside world, then we have, what I would call, the realization of the process of knowledge (in spirit) in Words, and in the sacrificial act, which appear outwardly in signs, we have indicated everything which a person can unite with in his soul-spirit and actions. If we look at human beings absorbing the outside world, where we have the proclamation of the message in word and the sacrificial act, if we look at human beings who continuously give birth out of the spiritual, then we have realized this in the sacramental acts of transubstantiation and communion.
• 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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  • Very recently I had to speak to a person whose earlier life situation was not quite over confident, but of a joyful nature, and who descended into a deep depression, a depression which had various, even organic, causes. This man is an Anthroposophist, he wanted to speak about his mood to me. I pointed out that a mood comes out of the totality of a person, and one gets a mood out of what one absorbs from the world in that one confronts the world as a human being.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • How does a person regard birth today? It must seem a peculiar thing that I speak to you about birth, when I want to speak about Mass, but I would not be able to speak about Mass, without also speaking about birth. People see birth according to the study of embryology and ask: What happens to the embryonic germ through the fructification? — Then they ask: How is the male and how is the female substance of inheritance absorbed, and what actually goes on there, scientifically observable, from the forefathers to the child? — Today’s man must, with all the antecedents of his scientific education, certainly take this point of view. This point of view exercises such a colossal suggestive view on modern man, that if this point of view is not according to science, it is regarded as nonsense. Everything which is brought up in the human being and is thereby entangled with his thinking habits, leads the human being to phrase his question in this way. Then he can, when he says: ‘This question can be answered by science’ — at least add: ‘Faith remains the way in which the body and the soul may unite.’ Yet, it is actually not so. Here lies one of the points where you can make yourself quite demonstrative; for Anthroposophy it is quite important to connect with science and develop it further. Through anthroposophic research it is shown that the concept of matter, as it exists in the human organism, becomes fully disabled in its mode of action. If one looks at a fertilized female egg and its further development, one actually is looking at something which through conception, has excluded itself from all possible earthly events. In the fertilized egg a chaos is created in which all processes available to science, are initially excluded. If I present it schematically it will end here. (A drawing is made on the blackboard.)
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Within his soul, Augustine just couldn’t come to terms completely with how the spiritual worked into matter. Augustine for instance sought amongst the Manichaeans for a possibility of how to recognise the spiritual in the material. He didn’t manage; he actually only managed by withdrawing completely into himself, in order to depend on the self-assurance of his human I, which made him one of the precursors of the famous Descartes declaration: “Cogito, ergo sum.” (I think, therefore I am.) This principle is found with Augustine already. However, on the other hand he was confronted with a certain doubt about the teaching, and this doubt was eating him up. One can certainly understand out of the configuration of the time, why Augustine felt this way. How the old heathen point of view of the church fathers, namely Clemens von Alexandria, was still completely accepted, so that in the oldest Christian times they were totally overtaken by the pagan in Christian teaching, and this Augustine could no longer accept, because in his human soul constitution it was no longer appropriate. The teaching content was also shaped in such a way that, essentially in the time of the Council of Nicaea, it had been brought as abstract dogmas which could then be absorbed by intellectualism. So the human soul in Augustine’s time, I can mention, was already driven towards intellectualism. From then on Augustine could do nothing other than accept the dogmatic Catholic Church content, in order to find a teaching content.
  • Basically, everything contained in this Roman Catholic ritual is what Luther saw in Rome. Isn’t it tremendously symbolic, historically symbolic, historically symptomatic, that Luther saw only corruption in Rome, not being actually touched deeper by what flowed out into depictions in art, how he was not deepened inwardly by art, but that he only saw moral corruption? Here we see how the soul in fact was positioned through his particular development in the historical becoming of mankind, he was like a soul at war, thrown this way and that, searching for a way out. Despite all this, like the doom of Lutherism in particular, comes the big problem: How do we as human beings absorb intellectualism, so that we are not doomed but that we overcome the fear of becoming doomed, because it is necessary for human freedom to integrate us?
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • Catholicism, as Roman Catholicism, has actually always known how to act consistently. To a certain extent it has turned out, lifted out, from general humanity, all those who were descendants of Christ Jesus himself and so a sharp awareness has come about, separating the priestly spiritual generation, meaning those people connected to consecration, from all other people who had not attended consecration. Like a member of the nobility who for instance connects his bloodline back to the 18th ancestor and knows who carry this blood in their veins, their ancestral connection differs from that of the rest of humanity, in the same way there’s a difference from those consecrated into the apostolic succession up to Christ himself, who have continuously and consistently received consecration, right down to those who had not received it. They felt themselves placed in this connection and felt others were different; that’s why it was quite necessary during a certain time period that certain things were presented to people. A person gradually absorbed what had more or less consciously existed in his awareness and allowed this to be expressed in his actions. After this, because of the ever-increasing sharper awareness related to the Christ developed, came the necessity for greater withdrawal for the uninitiated: celibacy. The celibate already had his inner foundation and there where the celibate was dogmatised it was found throughout that the priest had to withdraw from connecting to all others, was a human personality who found it far more important to practice the priest consecration as a conscious inheritance of the father of his ancestors and because he was placed in this ancestral blood of a spiritual ancestry, he could not be in contact with that world from which he was taken out by the consecration ceremony. The moment a person strongly experienced this particular situation of priesthood in relation to the world, the necessity for celibacy was added, and of course th