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• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • Another objection which Dr Rittelmeyer expressed took me quite by surprise, I must admit, but this is the way it’s going to happen. The objection is that people feel insulted when, instead of something being pointed out as within them, they are made aware of what individuals perhaps know, what individuals have seen. People feel, they expressed it as ‘their human kingdoms having been stolen’, they had felt great and now they must feel small. — Yes, I must admit, this objection surprised me because I don’t really understand its content. Isn’t it true, what is said consequently in the letter, that people expect something to happen from above, but now they feel thrown back on to themselves, on to exercises they need to do, on to efforts needed to understand something. — I initially feel an extraordinary contradiction between both these allegations. Secondly, I must add this: my whole life I have been — and it has been already quite long — extremely glad if a truth appears somewhere, and I actually find it disturbing when someone rejects the truth, because it has not grown out of their own soil. This is quite an egotistical subjective judgement, but we are stuck in such egotistical subjective judgements, and as a result we need a renewal of thinking in our current time, because it exists.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • From all this wrestling another great question arises which became the crux for the Christian Gnostics. My dear friends, because the Gnostics regarded 365 as the Divine god of the Jews, they experienced the Fatherly and the Divine at the end of this row. When the Jews worshiped their god, they experienced it as Fatherly, while what later appeared as the Holy Ghost, they experienced the opposite pole, in the Nous. As a result, the Gnostics gave an answer to the primordial question in the first Christian centuries, an answer which is no longer valid today. Their answer was: The Christ is a far higher creation than the Father; the Christ is essentially equal to the Father. The Father, who finds his most outward, extreme expression in the Jewish god, is the creator of the world, but as the world creator he has, out of its foundations allowed things to be created simultaneously, the good and evil, the good and bad, simultaneously health and illness, the divine and the devilish. This world, which was not made out of love, because it contains evil, the Gnostics contrasted with the more elevated divine nature of the Christ who came from above, downward, carrying the Nous within, who can redeem this world that the creator had to leave un-liberated.