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• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • I would like to say that in our modern time there is hardly any receptivity necessary for the particular way to spiritual science, simply the entire way of thinking, the quite different way of experiencing truth, is first necessary. You see, when someone says: Yes, we don’t need thinking, we don’t need intellectualism, we need feelings! — it is because he doesn’t get the feeling that he’s being moved inwardly; what should be given is what is lacking.
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • If we now go from what we learnt yesterday, we now approach the Sacrificial Act. These things, like many others, we later will clarify more, but this will be able to give you an indication. In olden times the actual characteristic could be found in the Sacrificial Act, of people experiencing the Sacrificial Act as a total reality. Actually for the more ancient presentation, the Sacrificial Act obviously connected to the smoke-like, to the airy; it was because, while the Sacrificial Act flows from within the human beings people knew — as one can also today really experience this in a Sacrificial Act — that just in this way, how the word sounds inwardly and lives itself out in warmth, the Sacrificial Act realises itself in air. Inwardly it lives itself out in the air. Towards the outside the true Sacrificial Act can’t manifest without it somehow or other appearing through light. However, we will speak about these things again later.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • Now, what is important is that above all, the sermon should not remain in intellectualism. All our languages are intellectual, we don’t have the possibility at all, when we use common languages, to come away from the intellect. But we must do it. The next thing you come to, with which you need work as purely formative in the power of creative speech, is symbolism, but now formed in the right way, not by remaining within intellectualism but by really experiencing the symbols. To experience symbols indicates much more than one ordinarily means.
• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • Having indicated the first steps to experiencing it further and continuing with the Matthew 13 Gospel, I would like to say a bit more. I stress clearly that this is the start of something we need to continue within ourselves, and here I want to again call your attention to the words “Think what? Think more how!”
  • From the moment we wake up in the morning, to the evening when we bring ourselves to rest, we are surrounded by sunshine. As unprepared individuals we have at first no inkling of what surrounds us in sunlight, which floods around us. We see sunlight reflected on single items, we initially see colours mirrored, but whether this imbuing sunshine floods through us as human beings experiencing colour, particularly activated and enlivened, we have no inkling of. We simply find ourselves in light from waking to going to sleep, and then we turn in a moonlit night to the moon, with open human hearts, and see how it is surrounded by stars that accompany it, and now return to the first experience which we could have that when you look at the sun, just when it is most lively with its light flooding around you, your eyes become blinded. The intensity of sunlight is so strong that it could, without hesitation, change eyes into suns.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • So one can say: we have on the one side the Catholic Church, which, if it feels its living nerve rightly, does not allow intellectualism to enter into it, and we have on the other side the evangelist-protestant consciousness having developed in a cultural milieu which no longer experiences the reality of sacramentalism, as I’ve indicated today. That’s why the abyss is so enormous. The Catholic has stopped in the human evolution presented in the impulses of the 15th century; he developed his religion only up to this point. Cardinal Newman’s connection to Catholicism therefore was so difficult, because his approach was out of modern consciousness. For the Catholic, religious life has come to one side, while modern science took the outer side. You can’t read a scientific work that has emerged from Catholicism without experiencing how the most learned priests and most learned Catholics work with science in such a way that it is regarded as outer phenomena, and only that which they bring in feeling, in fervour from their Catholicism, can give them strength. However, science is a different matter to what is done within the religious, and the scholasticism of Thomas Aquinas was the last product of intellectual development in that it still included the philosophy as organic in its world view. As a result, it basically had to be discussed again for the philosophical fortification of Catholicism. The Protestant consciousness felt obliged to take up intellectualism, to process intellectualism. Thus, they became alienated from sacramentalism; as a result, it became necessary to take on an ethical character, it was necessary to relinquish everything which somehow formed foundations of knowledge for the religious life. It was for instance necessary to insist that, instead of adding a mystery to birth, to substitute it with the scientific mystery of birth which meant connecting the soul with the body, achieved without an opinion possibly gained from it. The Mass, the inv
  • However, humanity could never have entered into the age of experiencing freedom without having participated what had been brought to fruition in the 15th century, because freedom can only be gained within the culture of intellectualism. Only intellectually are we able to depend so much on ourselves that we may have the inner experience, which I have portrayed in my book “The Philosophy of Freedom” (later translations called The Philosophy of Spiritual Activity) regarding the experience of pure thinking as the foundation of freedom. All discussions prior to this regarding freedom, are only preparatory, because freedom is not to be discovered within a view which basically only contained necessity, like the view which had remained before the 15th century. So let’s pose the fundamental question which can be solved in the present: How do we, despite recognising the blessings of intellectualism, rediscover the sacramental out of freedom?
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • This is not the essential thing; the essential is the sense of feeling oneself a person among people, by experiencing truth with other people. This is after all Christian. For this reason, it is necessary to believe in Christian community building, not only Christian proclamation. It is very necessary to believe that everything must necessarily flow towards real community building: this means not merely thinking about what others are saying, but to communally feel and act together. In community building the foundation must be for the community feeling communally, and act communally. It must be a real soul-spiritual organism built by the community. We will talk about this further.
  • The way to experiencing the truth
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • In this depiction of our conversation I wanted to firstly stress the kind of perception of truth we lived in during the middle of the 15th Century. The Catholic clergy was not experiencing the perception of truth like modern consciousness does, but a truth-conception corresponding to an earlier time epoch. They were not aware of the view of truth that reckons with the consequences of truth for the inner life of a human being. Quite a different attitude to the truth existed, and as it had changed from olden times, was not clearly understood. We need to look back at the evolution of humanity which means that the soul constitution essentially has changed. Basically, there is no incorrect expression other than that nature had made no leaps. Nature in fact makes continuous jumps. Take for example a green foliage leaf to the coloured flower petal — that is a jump. In the same way we have leaps in the course of time, apparently quite a sharp advancement from one soul state into another. However, people don’t always grow in the same degree but allow old points of view to continue and as a result their souls atrophy, as we are able to notice if we look at the enormous leap which has come about in modern human soul constitutions and which has not been participated in by a large number of people.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • Rudolf Steiner: This is only the explanation of a statement which should be taken this way: in olden times the earthly evolution of humanity experienced right into their very own form, that actually, if I could express it this way, their skin enveloped divine wisdom. This became particularly strongly expressed in the terminology being used, which is really a mystery-terminology: Man is a temple of God. — So, this immediate living-within something which originated out of the divine predecessor of human beings, was experienced in human beings. Then came the time when only a few chosen ones were ascribed with the possibility of experiencing such divinity. Actually, those who belonged to the mysteries during the time of the Mystery of Golgotha were completely convinced that people in their earthly form could no longer harbour a divine wisdom within, because of the decline gradually taking place up to the time of the Mystery of Golgotha.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • y dear friends! Yesterday we started by addressing a wish which licentiate Bock had expressed at the beginning of our course and we find that what we need to build on to what I said yesterday afternoon about sacramentalism relevant to today, can be discovered if we link the possible reflections, which are necessary, to the 13th chapter of the Gospel of St Mark. It is important for us to certainly try again, in all seriousness, to derive specific meaning from what is expressed in living words. To me it is impossible that pastoral care can be developed in the future, without yourself developing the application of living words and even experiencing living words. However, it is impossible for current mankind which is so strongly gripped by materialism, to be able to handle the living Word in itself, without a historical deepening. It is simply so, that in dealing with intellectualistic concepts and ideas we are only dealing with dead words, with the corpse of the Logos. We will only deal with the living Word when we penetrate through the layer in which man lives today, only, and alone, by penetrating through the layer of the dead, the corpse-like words.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • When a human being, after he has for some time experienced this transformation out of the darkness into the light, salt is separated in him — depending on his individual nature — which is deposited. Salt deposits actually took place as a result of the transfer of going from a dark state to a light state, taking place during the change. These processes became something of which a person became completely aware as being accompanied by the feeling very similar to fear. These salt deposits were observed by a person; he was inwardly observing an interrelation taking place inside himself. At that moment when it happened in him through an external action, man had gone through an initiation process because in olden times initiation consisted in a person experiencing such processes out of himself. What is important now however, was what accompanied such a process of salt deposits within him. Such a salt depositing process within was accompanied by the person’s consciousness being impregnated by the process of light perception, not merely of the light perception but from the inner light containing spirituality; he was thus taking in the light which contained spirituality. By the salt coagulating in his inner being, a person felt this coagulation of salts as a penetration of the Divine. To make these conditions conscious was the art of initiation in ancient times. A person could speak quite differently, in them the life of light was not a mere observation by the senses but it was a penetration of light, so that he could say: ‘By me living in the light, matter coagulates in me’. With that which is contained in ordinary matter, in a certain sense he directly perceived the effect of that which lies above the substance of ordinary matter.
  • Then again, the disciples of the Apostles in turn depended on the imagery which they had experienced; you can even read this in individual letters. When some or other apostolic disciple, Polycarp of Smyrna for instance, could describe what some or other person who had taught him, looked like, the description was unbelievably more important than the communication of mere words. What is most essential here, was recalling the feeling of being-together-with everything in connection with the Christ, so that one can say the Apostles sensed the succession, but they could no longer inwardly experience every transformation which had been experienced in the old initiation mysteries. Don’t misunderstand me, I don’t suggest that the apostles or apostle disciples have made such deliberations, but their soul constitution was so that they could make such deliberations and it was characteristic of their soul constitution to formulate such deliberations. When they were asked to formulate their soul constitution, they would have said: Yes, we couldn’t go through with it in the same way as was still possible in the earlier Mysteries, for instance experiencing the transformation of light to darkness; we can no longer experience how one is anointed with oil and so on, and we can no longer experience the inner pain through recalling; but here a God has incarnated in the form of Jesus who was here, and with whom we have relations and when we really in our consciousness take it up, not merely with intellectual grasping but when in all concreteness we live in it, then something lifts us up into the supersensible world.
  • Well, if you take all of this in then we already come to what is of particular importance today. Of particular importance today for us is to again return to the ritual, to ceremonies. You are experiencing, at least many of you have said you experience it like this: you are actually experiencing necessities based on what has come out of, and is given by, this time. Of course we can’t undo events, we can’t go back to untruths for instance, we can’t reverse an untruth, such as taking something which no longer feels alive were to be changed externally, like being ordained by an olden-time Catholic priest. That would be contradictory to those who have already ignited the Protestant consciousness too strongly in themselves because for the Protestant consciousness this possibility doesn’t exist; in their experience one can’t oppose something which has been created out of quite other circumstances.
• Title: Foundation Course: Summaries of Lectures
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  • Answers to questions of the participants: Power of speech formation/moulding: gaining sound understanding, sense of speech and language conscience. Vocals, consonant and rhythm. Connection of speech with the totality of mankind. Eurythmy. A new understanding of the Bible: experiencing language and the start of St John’s Gospel. Apostolic succession: meaning of the priestly “Family Tree.” Celebrating the Catholic Mass as essential/real action. Outlook towards a new form of sacramental life.