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• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • 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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  • You have to have the boldest of modern intellectualist minds towards experiences, well founded in present knowledge and not only in an outer content of old wisdom, but in the soul constitution of the old wise ones, if you want to behave like modern science behaves towards these things. Just as deeply as the cosmic reading resides within the starry worlds, so deeply are the simple-minded shepherds in the fields certain of the strong validity of the announcement. Today, mankind no longer knows how the soul constitution has changed in the course of time, humanity doesn’t know how, what can be read in the outer knowledge of the stars, can be experienced inwardly in the human soul as it was experienced in olden times, how astral truths were heart-felt experiences, and how we as human beings, in order to gain our freedom, were led out of these stages of consciousness, and after gaining our conscious freedom, we can again return to this earlier stage. My dear friends, we must be able to acquire this selfish feeling. To achieve our freedom, we must go back so far, let’s say from 20 December to 6th or 7th January just as abstractly as people with our souls, as we do, for example, when we (abstractly) experience Easter time. Let me express this particularly clearly — as I’ve said, these things even take root in life’s experiences — I once attended a small gathering where the discussion was about a reformed calendar, a reformed calendar to be developed from modern needs. A modern astronomer who was highly regarded in the astronomic scholarly community, was also present. He obviously was an expert witness and pleaded for the uniformity in the Easter festival being determined as always being on the first Sunday of April, that it would be at least purely outwardly, abstractly, fixed. He had no understanding at all that mankind had to look at the alternating relationship between the sun and moon in order to determine the Easter festival. To speak like this in such a
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • When you go still further back, to the evolutionary period of mankind, before the 8th century BC, then you arrive at an epoch where such pictorially filled imaginations initially developed as involuntary imaginations. You get to an epoch which reached back to the 3rd century and find that just this reading in the cosmos which I’ve described for you this morning, unfolded and appeared in the human soul as pictorial imaginations, still existed in the time of the Mystery of Golgotha, in naive and simple mind natured people. By contrast we have an epoch since the 15th century in which human consciousness must veer to freedom, and this can only happen when people create their own thought forms, out of themselves.
  • The Mystery of Golgotha does not even fall in the middle of these time slots (between 8 BC and 15 AD), because the middle of this time is in about the middle of the 4th century. Therefore, this event doesn’t even fall into the middle, so one could say: The event of Golgotha is something which took place in contrast to the world of necessity, taking place through divine freedom entering into the earth. It is a deed of freedom coming out of the divine worlds, it certainly was given to humanity from outside, as a gift from the divine world order. As a result, it can’t be understood by those who want to observe the continuous historic processes, they may not be able to discover something within it like the Mystery of Golgotha.
  • The other pole is Faust. He took on the intellect with all his senses, resulting in his deteriorating into the dangers of the intellect, as he entered into all the individual dangers of the intellect. It is not for nothing that these personalities are a kind of landmark for modern mankind: on the one side Luther and what he connected to, and on the other side Faust, and what he associates with. It was truly no small deed of Goethe when he wanted to reshape Faust in such a way that he would not perish. Lessing already thought about it. If freedom is to be achieved for humanity, the intellect needs to be engaged with, but humanity should not be pushed away from the divine. The Faust fragment of Lessing ends with the words (of the angels to the devil): “You shall not prevail!” which Goethe remodelled. He said to himself there should be a possibility not to be separated from the divine when mankind engages with the intellect — but he needs it for the development of freedom. In this terrible battle Luther stood. He saw how the intellect contained within itself the danger that man also strangulates his soul from the divine, how man succumbs to the death of the soul. That which is devoured by the intellect — in anthroposophy we call it “becoming Ahrimanic” — which totally enters into the intellect, becomes devoured, it is cut off from the divine. This is what Luther felt for modern man.
  • Historically it was so that on the one hand there was the Catholic Church where people were absolutely not within the intellect, it even wants to save people by preventing them from entering into the intellect, it wanted to preserve them from progress made in the 15th century onwards by conserving such dogmas like the one which claims infallibility, such as the dogma regarding the immaculate conception, as I’ve mentioned earlier. They couldn’t manage consequently in the Roman Catholic sense without the infallibility dogma because they even deny its intellectual meaning, declaring it unfit for development and incapable of understanding the spiritual world. A reinforcement was needed for what people had to believe, indicating the sovereignty of the Papal Command for the Truth. There is nothing more untimely, but basically nothing greater than this determination of the dogma of infallibility, to completely contradict all consciousness of the time and all human desires for freedom. It is the last consequence of the secularization of Catholicism in an iron clad consequence of tremendous genius. One must say if you take, on the one hand, the ironclad consequence of the Roman clerics in their determination of the infallibility dogma, and on the other hand the kind of polemics of a Dollinger, the latter is of course philistine in the face of tremendous ingenuity — you could even call it devilish — something is carried out, because it was once the consequence to that which Rome has come to since the secularization of Christianity by Constantine.
  • Basically, everything contained in this Roman Catholic ritual is what Luther saw in Rome. Isn’t it tremendously symbolic, historically symbolic, historically symptomatic, that Luther saw only corruption in Rome, not being actually touched deeper by what flowed out into depictions in art, how he was not deepened inwardly by art, but that he only saw moral corruption? Here we see how the soul in fact was positioned through his particular development in the historical becoming of mankind, he was like a soul at war, thrown this way and that, searching for a way out. Despite all this, like the doom of Lutherism in particular, comes the big problem: How do we as human beings absorb intellectualism, so that we are not doomed but that we overcome the fear of becoming doomed, because it is necessary for human freedom to integrate us?
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • ciousness prevailed, quite different from what it is today. Today quite a different state of consciousness is needed to be able to manage Imagination, Inspiration and Intuition. So when I take today’s second kind of consciousness as a start, perhaps it can lead to greater understanding, in such a way that the usual daily consciousness still remains complete. A person should not for a moment — without falling sick — be somehow impaired by exercises or the like, as I have described in my book “Knowledge of the Higher Worlds”; a person should not be impaired in the management of his daily consciousness, it must be present. The other consciousness which lacks real freedom which consist in managing Imagination, Inspiration and Intuition must be there as something which can always change quickly, in an instant change to ordinary daily consciousness, like sleep can be changed into the waking state, only that this changing between seeing consciousness and ordinary day consciousness would be completely situated within human capriciousness. This is certainly something which can only be attained after practice and needs to be examined in all its being, in order to talk about this at all.
• Title: Foundation Course: Summaries of Lectures
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  • Obtaining documents of judgement for the decisions of the participants in this course. In new community building everything must be given over to what Christ wants in the world. Catholicism, Protestantism and sacrifice of sacrament. The mystery of birth and death. Cosmic activity in the embryo. Steps of incarnation and its reverse in the sacrament of mass. The earth since the Mystery of Golgotha. The demons’ outcry on recognising Christ on earth. Meaning of the sacrament of mass in life. Loss of religious feeling in the historical development of the last centuries. Intellectualism and sacramentalism. How can we rediscover the sacrament out of freedom? Summary of questions and responses about the sacrifice of mass as a reversal of the incarnating process.