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• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • We now have him sitting down beside the lake. Here he now gathers the folk, and speaks to them of the Kingdom of Heaven, in parables. The disciples start to understand that when Christ Jesus speaks to the people in the way in which he addressed the disciples, in the examination of the parables, then people would also be deprived of what they have, at least. He could give the people nothing if he gave them the solutions to the parables. So what does he have to do first of all? To start off with, he should not speak of a spiritual world content, but firstly speak about world content, spread out before the senses. He needs to speak about the grain seed, leading them through every possibility in the destiny of the kernel. He must lead them to the possibility that the seed can’t develop roots, or only weak roots, or hardly any roots, and can be lamed by opposing forces to fully develop its roots.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • I initially just want to indicate how such things came about. These were once lively human occupations and through this reading in the heavens a certain amount of knowledge was gathered. Today’s astronomy and astrophysics by comparison appear as someone describing the letters, but in the astronomy under consideration here, I’m not even talking about the letters but about reading the text. That’s the difference. With this I wanted to characterise how wisdom was created for humanity from which the wise men rose up out of the Orient in search of Christ: this wisdom directed them to the Christ.
  • 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
  • gathering would of course have been complete foolishness. We are so far away from our inner religious experience of what current humanity can understand of the cosmos, which, just when it’s at the highest point of its particular chapter of scholarship, they see it only as normal for mankind.
  • From the same source did the poor shepherds on the fields and the astrologers (for that was they were, the Wise Men) come to worship the Christ infant. They came from different sides to the same place. The ones from the periphery of the world-all, the others from the centre of the heart of mankind, and they discovered the same. We must learn while doing one thing or another, to also really find the same, we must, particularly as religious teachers do this, so that our words gather content, content of such a kind as the content in the words the Tree Wise Men brought from the Orient.
  • The following parables are taught to the disciples: the parable of the treasure in the field, the parable of the precious pearl, the parable of the fish caught in the net from which many are thrown out, and the good ones gathered for nourishment. These parables are only spoken about to the disciples, and they are asked whether they have understood. They answer with the word “Yes,” which in the context of the Gospel would mean the same if today we could acquire the right feeling for it, and say: Yes, Amen. — In this the wonderful composition lies, which does not have to be looked for because it comes across in a natural way.
  • of the merchant who sells everything in order to acquire the Heavenly realm. Because Christ Jesus knows he may speak to his disciples in this way, he can speak to them about the last, the most dangerous parable. It is the parable which must have a terrible effect on unprepared people, the parable of everything which is in offensive, evil or sinful, will finally be burnt in the furnace of fire, and only the good be gathered for Heaven. This can only be tolerated by minds which have learnt to be un-egoistic; otherwise it would anger their minds regarding such a parable.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • With this, not the entire human evolution is given, because the complete human evolution includes that we not only in a single moment stand in this swing between the soul-spiritual and the physical bodily nature, but the complete development includes that we also, in time, could swing back again. We need reminders of previous earthly incarnations and earthly experiences. You only need to look at psychopathology and you will see what it means for people when their normal true recollection is ruined, undermined, somehow erased. These recollections certainly develop early and only those things connected to these recollections, intimately felt completely within, getting to complete grasps with it, only really happens after puberty. This is the difference, which today’s modern psychology doesn’t consider, between for instance what is present in a child’s life of recollections up to 15 and 16 years of age, that it is different to what comes later when memories are again gathered so that through the recollections gathered, the I is actually firmly consolidated. In brief, we see that this becomes more and more consolidated, this which we call life’s recollections. It’s one of our necessities; it evolves out of our being — as humans. (He writes on the blackboard.)