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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • The other relationship of the human being to the outer world, we find in human nutrition. We actually have three relationships to the outer world: observation through the senses, breathing and nutrition. Everything else can be referred back to these. Breathing is actually positioned between perception and nutrition because one could say that breathing is half perception and half nutrition. It is undeniable that the breathing process stands between the process of perception and nutrition. You see, it is simultaneously connected to the processes of perception and nourishment. Breathing is the synthesis between observation and nutrition.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • My dear friends, if with your deepest insight you want to look at what such a point of view has caused for the doom of the human soul, starting in the lowest classes in school, then in order to do what needs to be done today, you must search much deeper than is normally done. You can’t get stuck half way and say: We must withdraw religious content from the general view of the world, we must have our own religious certainty and beside it, science may exist. — For then, at most, man’s moral-religious view of the world will help him return to the bosom of the blessed Roman Catholic Church to numb himself if he still comes under such an anaesthetic.
• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • The Greeks recited in hexameter. Why? Well, hexameter is an experience. A person produces speech, as I’ve already said, in his breathing. However, breathing is closely connected to other elements of rhythm in the human being; with the pulse, with blood circulation. On average, obviously not precisely, we have 18 breaths and 72 heat beats; 72 equals 4 times 18. Four times 18 heart beats gives a rhythm, a collective inner beat. In a time when man sensed in a more primordial and more elementary way according to what was taking place within him, man experienced, when he could, in uttering the relationship of the heart beat to the breathing, bring the totality of himself into expression. This relationship, not precisely according to time, this relationship can be brought to bear; you only have to add the turning point as the fourth foot (reference plate 3 ... not available In German text) then you have a Greek hexameter half-line, in the ration of 4 to 1 as a pulse beat to breathing rhythm. The hexameter was born out of the human structure, and other measures of verse were all born out of the rhythmic system of the human being. You can already feel, when you treat language artistically, how, in the process of treating human speech in an artistic way, language is alive. This makes it possible to acquire a far more inner relationship to language, yet also far more objectivity. The most varied chauvinistic feelings in relation to language stops, because the configurations of different languages stop, and one acquires an ear for the general sound. There are such things which are found on the way to gaining the power of creative speech. It does finally lead to listening to oneself when one speaks. In a certain way it’s actually difficult but it can be supported. For various reasons it seems to me that for those who are affected by it, it is also necessary not to treat the Scripture in the way many people treat it today. You will soon see why I say these things.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • Emil Bock: I would like to introduce today’s discussion hour and assume I have your understanding when I ask that yesterday’s questions which have remained open, will, where possible, be considered again today. I believe I have your support for this. If you want me to clarify this request on your behalf, it will be to deal with the complex of questions regarding the apostolic succession coming into the question in future, where the need for the establishment of a new tradition must be expected, so to speak. In relation to this the question is important, how we, who are mostly Protestants, would relate to the work and personality of Luther, and go back to Luther’s stance on the sacraments and to the whole Mystery content of Christianity. If I’m properly informed, that was the question which now appears to us as the next one, and I would very much like Doctor Steiner to enter into these questions as far as he considers possible.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • You need to understand such things thoroughly, as expressions of the spirit of the time. If you don’t grasp the spirit of the time even into the details, how will you then sense the actual impulse for religious renewal? You have to be able to say to yourself with certain seriousness that this “with God” should prove true on the pages of the General Ledger and Cash Book or Journal. Just imagine what power is needed to encounter the forces active in today’s social life, to really bring religion into life. This has to be sensed constantly in the background, or otherwise the drive to religious renewal is not serious enough, as it should be today. So, a feeling must develop for change in the soul constitution. You must understand that in olden times the soul constitution was such that when the earth was frozen and the stars appeared in its extraordinary aura in the second half of December, inner mankind was so contracted that they came to visions which allowed them to inwardly experience what in reality was outwardly read in the stars by the exploring astrologers.
  • With the act of seeing there is also something half atrophied that links to hearing. (Beside the word Hearing he writes on the blackboard):
  • - half atrophied
  • Such a science as we have developed in Anthroposophy was of course not available at the time of the Mystery of Golgotha. How we can discover the truths about things today essentially depends on our admiration for the Gospel content. Today there’s been talk that one must apply great efforts to reach into spiritual research, and that we must regard seeing differently to listening. With listening one must say: People can actually only hear in error because listening is fully developed as a single act. We also have ears that are open during sleep; we have no wilful influence on our auditory images. Our ‘I’ doesn’t quite flow into them and form what is heard, but only in such a way that it can penetrate them with erroneous judgements. Hearing can become incorrect. Seeing has caused hearing to become half atrophied. Seeing has only developed what corresponds to it in speech. Added to this one must be awake, the eyes must be awakened just as people need to learn to speak.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • ng which had been recorded by the most earnest theorists everywhere, up to the middle of the 19th century. You can find this writing originating from otherwise quite serious natural scientists from the first half of the 19th century, discussed in numerous journals. As I’ve said, whoever observes people today must see that such atavistic abilities have gone backwards and become drowned out by intellectual life; a condition which completely excludes looking into the future.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • This summoning of strength in the search for the moral, in the will to save the divine, by applying it only to the moral, was felt in their simple, deep but imperfect way by those southern German religious people who are regarded as sectarians today, the Theosophists, who we find on the one hand in Bengel, and on the other, in Oetinger, but who are far more numerous than only in these two. They use all their might to strive, in complete earnestness, for attaining the divine in the moral, yet by trying to attain the divine in morality they realise: We need an eschatology, we need a prophecy, we need foresight into the course of the world’s unfolding. This is still the unfulfilled striving of the Theosophists in the first half of the 19th century, started at the end of the 18th century when we must see the dawn of that which was completely buried at the end of the 19th and the beginning of the 20th century, and which must, from all those who experience the necessity for religious renewal, be seen.