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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • y dear friends! Yesterday my stating point was to indicate in a few words how Anthroposophy can certainly not be considered as an education of religion and in no way can it directly enter into the development of religious life, but only, as I indicated, indirectly. Anthroposophy must, according to its nature, live as a free deed in the human spirit, it must depend on the free deeds of the human spirit — like natural science as well, which heads in the opposite direction — while religious life must be based on communication with the godhead with whom one knows one is connected and with whom one knows one is dependant in religious life.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • Rudolf Steiner: If we have to start with it, please permit me to make a few points. I ask you however, to link your remarks to those comments I will be making, because obviously some of you here can approach what Dr Rittelmeyer has formulated, from another point of view.
  • This abyss has opened up between the moral-religious world order and the scientific-mechanic world order. There are only a few people capable of enough sensitivity, who doesn’t tolerate the entire world view regarding the earth’s origin or demise according to science. For example, Herman Grimm said a rotting and decaying carcass bone would be an appetizing piece compared to what the Kant-Laplace theory made of the earth. — What Herman Grimm added is true, future generations of scholars will be able to make astute treatises to explain the nonsense which the Kant-Laplace theory introduced into people’s heads, to their detriment.
  • My dear friends, I’ve heard a few people say they are indifferent to what the Christ has to do with the sun, but they were not indifferent when their taxes increase by fifty percent. Yet it is more necessary for the overall salvation of mankind that Christ and the sun are seen to be related than the rising tax of fifty percent is.
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • In Anthroposophy we currently have very few people who are engaged in spiritual activity. Anthroposophy is in the beginning of her work and one can admit that in a relatively short time it may work differently into the human soul, compared with today. One thing is quite remarkable today, and perhaps you’ll find that reprehensible, but it is perhaps much better to side with what appears currently than to express it with an abstract reprimand.
  • You see, what people take from Anthroposophy, quite indifferently now, how far their research comes or in how far they have insight — and as we said, it can be seen without being a researcher or an observer through what you get from Anthroposophy — means they must relinquish quite a few things from their “I,” I mean from their egotism. In a certain sense selflessness belongs to this point of departure from one’s self, when entering the world. One could say a person needs to radically tear out inborn egoism in order to really find a human relationship to the simplest Anthroposophical knowledge. A feeling for the world as opposed to an ego feeling for oneself must be developed to a high degree, and gradually grow just by following this apparent path of knowledge, which is not only similar to fervent love but equal to it; everything grows from here. Basically, one learns about true submission to objectivity by following anthroposophic content.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • I would like to refer back to times, my dear friends, when there were individuals who we today, when you imagine the world order at that time there also existed, those we call chemists. Alchemists they were called in the 12th and 13th centuries, and they were active with the material world which we usually can observe in chemists. What do we do today in order to create a real chemist? Today our preparations for the creation of a chemist is his intellectual conceptions of how matter is analysed and synthesized, how he works with a retort, with a heating apparatus, with electricity and so on. This was not enough, if I may express it this way, for a real chemist, up to the 13th and 14th century — perhaps not to take it word for word — but then the chemist had opened the Bible in front of him and was permeated in a way by what he did, in what he did, by what flowed out of the Bible in a corresponding force. Current humanity will obviously regard this as a paradox. For humanity, only a few centuries ago, this seemed obvious. The awareness which the chemist had at that time, in other words the alchemist, in the accomplishment of his actions, was only slightly different to standing at the altar and reading the mass. Only slightly different, because the reading of the mass already was the supreme alchemical act. We will speak about this more precisely in future.
• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • In Weimar I met August Fresenius who bemoaned the fact that it was a great misfortune, if I could use such an expression, which had entered into the entire Goethe research, and at the time I had urged an unusually thoughtful and slow philologist to publish this thing as soon as possible in order that it doesn’t continue, otherwise one would have a few dozen more such Goethe commentaries. It is important to note that Goethe used the expression “from the start” in no other way than in a descriptive way, not in the sense of “a priori” but “from the beginning” in a very descriptive manner so that in the strictest sense one could refer to Goethe not having an overall plan, but that “at the beginning” he only wrote down the first pages (i.e. to begin with) and of the further sections, only single sentences. There can be no argument of an overall plan. It very much depends on how one really experiences words. Many people have, when they hear the word “vornherein” totally have no conscience that it has a “vorn” (in front) and a “herein” (in) and that one sees something spiritual when one pronounces it. This simple dismissal of a word without contemplation is something upon which a tremendous amount depends, if one wants to attain a symbolic manner of speech. Precisely about this direction there would be extraordinarily much to say.
  • This is firstly something which I wanted to say during our limited time. When I speak about the mass itself, and I will do so, I will still have a few things to add.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • Without a deep grasp on this question, we will not be able to understand it. The help of historical evolution needs to be taken into account in order to understand these things. If you can’t let go of what I’ve now come to terms with, if you don’t understand Luther’s soul struggle inwardly either, but only in a certain sense only outwardly, intellectually, you will see in the next few days that we have already, with what has been said today, started moving the building blocks together for the understanding of Luther’s soul’s struggle. With this I want to close today.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • You need to allow all four to work on you and then wait to see what comes out of this, not by first prescribing what the unopposed abstract truth should be and then only look for all which you can eliminate which contradicts the abstract truth. The truth needs to be experienced, and the Gospels themselves are such written works in which truth can be experienced; however, you need to have patience in order to experience this truth in the Gospels. You can of course object and say, you will never actually be able to experience the truth within the Gospels. I have to agree with your point of view because I still never presume to believe that I have found the truth of the Gospels completely; by continuously making further progress I have the decisive feeling that remaining patient in waiting is the basis, because the certainty of truth does not diminish, but becomes increasingly bigger. You can calmly feel the truth as an ideal placed before you at an immeasurable distance yet with the awareness that you are on your way towards it. These are the things you need to place in the soul with Gospel reading, and shape in your heart, otherwise you would actually never be able to cope with the Gospels in a real way. Of course, you could ask: Should I do this? — It will be shown in the next few days, that yes, one should do this after all.
• 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 15: Ordination and Transubstantiation
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  • 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: Letter from Friedrich Rittelmeyer
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  • Many of them have worked through a large part of knowledge of our time. Just from current science they have received powerfully chilling and paralysing impressions. And now also the realm of belief and the realm of knowledge needs transformation? Must their most precious and highest experiences of their inner soul realm be sacrificed for research and a descriptive ‘science’? They fear that this will fall back into a dull intellectualism; they rear a falsification, even desecration of the inner life. It looks to them like a basic, dangerous underestimation of the deep distinction is presented between knowledge which appear through the senses and phenomena, and belief, the inner truth freely acknowledged. Not only a few of these people carried a strong knowledge within, that help must somehow be expected from Christ, not from churchlike Christianity, but from the correctly understood Christ himself. Yes, in individuals you find an instinctive awareness of the “living Christ” as the great helper of mankind. Now they are told that in Anthroposophy, Christ is regarded as the “regent of the sun” or that to begin with the two Jesus children in our time reckon with all kinds of extraordinary details; sincere claims which, as far as they had not found this quite repulsive initially, now in any case mean absolutely nothing and above all doesn’t appear to be of help.