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• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • My view is that it is not necessary at all, to place a wall in front of Anthroposophy, that things should be accepted in good faith. This is not quite so. A certain shyness remains today, to shine a very thorough light into what is said by single anthroposophical researchers. When this shyness is overcome then one doesn’t need some of other perception or clairvoyance. Just like one can take a dream as an error or a truth, even if one only experiences the dream for what it is, which is a perception; in the same way one can recognise the truth or error in a painted image. Basically, it’s the same for life. This is not easily understood — those involved with spiritual research know. One gets much more out of life when one looks at things yourself rather than being told about them, because observation of life demands a great deal. Yet, these things need to be researched so they can enter into life.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • Now you leave this image for a moment. Going on to Luke’s Gospel you find the verse of the shepherds in the fields. In contrast to the Three Wise Men from the Orient, who have the highest knowledge, you are taken to the simple-minded shepherds in the fields, who know nothing about knowledge, who can’t for a moment sense the knowledge possessed by the three Wise Men from the Orient. The shepherds, through the natural relationship they have with their consciousness, only have an inner experience in which the announcement is given: The Divine is revealed in the Heights, so that peace may come to all mankind — only out of their uncomplicated, simple-minded experience this manifests as an image, not a mere dream image, but a picture of an imagination of a higher reality, a higher actuality. We are led to the hearts of these shepherds, who out of this human simplicity, in the absence of all knowledge, come to the decision to go and worship the Child.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • Now I would like, before I proceed into the situation of this chapter, to say something about the predictions in the Christian sense. You have the feeling that within the development of Christendom there had already been, especially in olden times, references to future events, and future events of the most important kind had already played a major role. You also get the feeling that present day people hardly believe such indications, and that they actually can hardly reckon with such indications being anything but illusion. One always gets the feeling, when such things do happen — in modern language use it would be called prophesy — that something else must play along, other than real knowledge of what will happen in the future. You must however make yourself familiar with it, it is after all also present in our time, in the time of intellectualism — and rightly so in this time — it has eradicated certain traditional, inherited, atavistic clairvoyance. There are clairvoyant people of the older kind who are still serving certain theorists, also of the 19th century, as examples from which they wanted to prove the existence of a supernatural world they could not experience for themselves. We only need to consider such a type of prediction, then we will see — quite equitably, whether we believe it or not — what is actually meant. Such cases could happen, and it has, if I take it as typical, and still occurred numerous times in the course of the last century, whereas in the present time it shows a certain decline. Such abilities are still common in country people. It could happen that someone sees in an advantageous moment in a dream, how he, riding a horse, falls and hurts himself. Such seeing is certainly a sight into the future and one can, even by being careful, find out everything with all the scientific chicaneries that exclude an influence on following events, one cannot speak otherwise but admit a true looking into the future exists. This is somethi
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • I would like to sketch it in the following way. Let’s accept that this daily consciousness is connected to human physicality. This higher consciousness is now lifted from it and one sees a completely new world. However, now one has to retain this higher consciousness; it must be purely soul-spiritual. It can’t happen however, if one has not previously developed the strength through exercises — it can’t happen if not accomplished in a lively way; what I’m implying is more of a hypothesis — so, when one has not acquired the strength through exercises, it can all collapse into physicality. This means one is not living in a free soul-spiritual consciousness but the processes in human organs will reveal what this consciousness observes; then one has to do with dreams, one does not really have actual objective imaginations full of content. The objective, content-filled imagination exists as a result of, what one experiences, not being impregnated with bodily processes, but processes of the supersensible world. This must be achieved through exercises and by having achieved this, being able to step over the boundary between the sensual and supersensible which is designated as the threshold. This is the case today. Today our ordinary consciousness contains content known to everyone, but we have another content — which of course can be described as I have done now again from a certain point of view — which is certainly described as the content of a higher world as opposed to that of the ordinary world.