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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • Foundation Course: Lecture 2: Essence
  • Essence and Elements of Sacramentalism
  • Essence and elements of sacramentalism.
  • It is quite without doubt that the modern world rules the relationship of humanity to the cosmos and its earthly environment with agnosticism, and religious people who do not acknowledge this, will come up against a very serious mistake. They would like to remain, to a certain extent, stuck in the comfortable old form and would not contribute anything to ensure that the essence of the old form can remain intact for the earth’s development. This mistake unfortunately applies to many people at present. They shut themselves off from the necessity that the epoch we are entering into, requires that we clarify and move towards a conscious, awakened knowledge with human prudence in every area. If religious life is artificially distanced from this knowledge, so it would — while undoubtedly knowledge of a larger authority is being addressed — cause this knowledge to perish, as it once before had threatened to do in the 19th Century, when the materialistic knowledge wanted to destroy religious life in a certain sense.
  • You see, there have been attempts to answer this question from time immemorial with the essence of sacramentalism, and one doesn’t arrive at another understanding of the essence of sacramentalism than on the basis of such considerations as I’ve pointed out. First of all, one thing confronts us in human beings and that is the Word.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • These are things which have disappeared from Western consciousness. What this Western consciousness is, shows also in other things. People have come to me who say: There’s something awful about the Buddha speeches, they contain mere repetitions; one should surely produce a publication with only the contents of the speeches and leave out the repetitions. — Yet, no one really understands the Buddha-speeches who can make such a statement because the essence of the Buddha speeches depend upon following the rhythmic sequence in very small slots, always repeating the same one. This is an oriental method which does not coincide with our work here and in order to clarify this, I will make some comments.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • The essence of the breviary, the sermon
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • However, all these things which have been brought forward now — and I ask that you make notes in advance of such questions and remarks — are actually in need of real and factual answers before we can continue to enter into the essence of the sacraments. Allow me, as if by insertion, to enter a little into the essence of the sacraments today. In this way we will possibly find it easier to discover answers regarding the consecrated water, sign of the cross, the Eucharist, mass offering and so on.
  • You do know of course that the Catholic Church acknowledges seven sacraments. This adaptation of seven sacraments — and we can only understand the sacramental when we approach them with such preparations as I would like to do now — these adaptations of the seven sacraments is based on the observation that we look at human life in seven stages. It is however impossible to enter into the essence of the sacraments, if you don’t adapt a certain process in yourself, which has today more or less disappeared from current consciousness, a process which, I believe, also connects to that which is otherwise extraordinarily significant regarding our discussion content yesterday, because it relates to what I’ve only up to now fleetingly characterised as the actual foundation of Luther’s soul battle.
  • Speaking about evolution today, you actually have a one-sided imagination of it, to a certain extent. People believe, when they talk about evolution, they must have some starting point; and this starting point, like a seed, provides the second step, and from the second comes a third and so on. In this way evolution is considered to be a process of actually always going from one previous step resulting in the next one. This evolution concept is quite one-sided in contrast to reality because evolution does not happen this way. When you look at a plant and the condition of having fully developed its leaves, flowers, right up to organs of fruit, you could kind of think how this relates to the characteristics of the evolution concept. (He draws on the blackboard, on the left.) But you can’t imagine it in the same way if you start from the root, actually from the seed, and then look for the seed in the flower once again. You have to admit: there is a condition in the unfolding growth process where it involves a greater unfolding outward, and there is another condition where it involves the slightest outwards unfolding. Then a rhythm of unfolding alternates with the reverse, where, in a way, the essence of the thing pulls back so that the outer sense perceptible element becomes the most inconspicuous imaginable, but the full power, so to speak, is concentrated to a point.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • When we ask our contemporaries about the essence of the Gnosis, for example the essence of the Montanistic heresy, then with the current soul constitution you basically can’t understand anything correctly relating to it. That which would outwardly be informative in the becoming church has been carefully eradicated and the things that archaeologists, philosophers, researchers of antiquity discover from this characterised epoch, will indeed be deciphered word for word, but the decipherment does not mean reaching an understanding. All of this must actually be read differently, in order to enter the real soul content of olden times. It is for instance possible for modern humanity, to take the Deussen translation, which has exterminated all real meaning of the Orient, and, while thinking these translations are great, while mankind can’t eradicate all understanding for what Deussen translated, devote yourself to such a Deussen translation. In order to understand, you need to penetrate the meaning of the first Christian centuries, more specifically the centuries before the Mystery of Golgotha happened.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • We need to look for something else. We need to fully understand that a reality is not something which is spoken about, something abstract. We must also learn to understand the sacramental. We must learn to understand, throughout, that the content of the teaching does not contain the essential but that something must be added from real processes and in such a way that these actual processes are carried on the waves of reality as the weaving of the Divine. There have only been single individuals, like Novalis, who understood this — do read his Aphorisms, then you’ll see. He spoke about magical idealism; he knew this wasn’t alive in outer sensory worlds, but within people, there lived the soul-spiritual. Then there was Schelling — in his old age, that’s why he was hardly understood — for whom it was quite absurd to believe that the essence of Christianity consisted in the acceptance of what Christ taught; rather, Schelling recognised the essential much more according to the account of Jesus going through the process of the entire Golgotha drama, in the description of actions which took place around Golgotha. However, there are individuals who tend towards the reality, who in turn want to enter into actual experiences connected to the spiritual. In totality one could say that the way Catholicism experiences it, is something quite antiquated which can’t be introduced into modern consciousness any longer. For this reason we mustn’t only search for a renewal of old rituals but we must search for a ritual which we can create out of ourselves, but created in such a way that it creates the Divine in us in the sense we have spoken about, so that the words of Paul become the truth — in Gospel interpretation, and in all religious activities: Not I, but Christ in me.
  • We must indeed move towards an understanding that can be expressed — I want to first formulate it as follows: In the world and in ordinary human thinking we experience the phenomenal: we however want to experience the nominal, we want to try and enter into the essential and out of this essence find the ritual. If you really want to find the ritual, then it must finally be so that this ritual is discovered as it had been during the second century, where gradually, what used to exist in simpler forms — only a few of which have been recorded — has now been transferred to the forms of later rituals.
• Title: Foundation Course: Contents
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  • Essence And Elements Of Sacramentalism.
• Title: Foundation Course: Summaries of Lectures
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  • The essence and elements of sacramentalism.
  • The discerning and acting person. The sinfulness of modern science. Essence and elements of sacramentalism. The experience of words, speech and hearing. The in-streaming of the divine into the word: Gospels. Objectification of action in the Offering. Conversion of natural processes into spiritual processes. Transubstantiation. Uniting with the transformed substances: communion. The physical-soul-spiritual relationship of people to the universe and their representation through sacraments: recognition through the word and offering, dealt through transubstantiation and communion. Question: Do the Gospel and Offering have an impact in the course of outer events? Is the inner experience of transubstantiation and communion something real outside a congregant? Open letter of Dr Friedrich Rittelmeyer to Rudolf Steiner.