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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • This, my dear friends, is the original idea of the sacrament, that something is added to outer world phenomena, something which inner man doesn’t experience consciously but which is within the human being, and because it is not recognised but exists subconsciously, it can through signs be placed into the outside world. To consummate transubstantiation, a person must feel something unconsciously connected with the innermost being of his self to the symbols. He is indeed paving the way for intercommunications with the spirits of the outside world by presenting the transformation, which would otherwise take place behind the veil of memory within him, as a sacrament.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • Emil Bock: I would like to open the hour of our discussion with my immediate task in asking Dr Steiner to give answers regarding the letter of Dr Rittelmeyer. This letter has indeed grown out of various wishes for guidelines regarding possible answers to those who made these objections.
  • Let’s see, take for example a professor, lecturer or some scholar who gives lectures. Very often it happens that he prepares his lecture, then memorises it and then delivers it. This is indeed not possible if one really allows spiritual science to live within it. If you lived within spiritual science, this would be unworthy of you. Preparation can only be that a certain inner accumulation regarding the subject matter comes about. As a result of this inner assembly you do indeed step — even though you have a been connecting with the subject matter a thousand times — each time again with a new approach regarding the subject matter, so that you gradually grasp it clearly and speak out of the direct observation of it once again. You see, when you learn about something, for example a chapter in geography — good, you learn it, you have it, and then you retain in your thoughts. This doesn’t happen in spiritual science at all if it is to be alive. Whoever wants to be a spiritual scientist in reality, must just again and again allow the most elementary things to draw through the soul. What I have written for example in my book “Theosophy” doesn’t have a conclusive meaning. What it contains, I had to repeatedly allow to be drawn through my soul for it to have meaning. It can’t be said: The book “Theosophy” is there, I know its contents. — It would, on the basis of spiritual science, be the same if one would say: I don’t believe that there is a person who could say: I have eaten for 8 days so now I don’t need to repeat it. — Every day we sit down to eat and do the same thing. Why? Because it is Life, it is not something which can be merely stored in thought form. The life in spiritual science is Life, and it declines if it is not ever and again lived through. This is what needs to be considered.
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Of course, there was a time where what lived and weaved in the astral body as the result of star activity was to some extent interlinked with an experience that takes place inwardly, in relation to the earth, which we can penetrate recognizably when we move forward to the ether body today. Human beings felt themselves more in the soul-spiritual when, through their astrality, they experienced celestial processes. Then one sees the human being indeed in the earthly, but he wasn’t penetrating it as we do today; he penetrated the etheric, into what ruled in fire, water, air and earth. Here he maintains a relationship of which he is deprived according to today’s viewpoint and particularly the view of science. Right in the experiences the human being has in these relationships, refer back to the ritual acts which of course for our confessions are actually only inherited traditions.
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • I really believe that it will be through religious foundations, particularly for the priest, if he could bring himself to it, to overcome the shyness of the so-called gulf between belief and knowledge. The world and God, and the gulf between them — yes my dear friends, this is indeed the deepest conviction of Anthroposophy itself; what Anthroposophy seeks, is to create a bridge between the two. When this gulf has been bridged, then only will the higher unity of God and world be possible. At first, from the outside, this abyss appears, and only when man has gone through everything which makes this bridging necessary, can the abyss be overcome, and only then does man discover what can be called the unity of God with the world.
  • A particularly important question to me is the following. Perhaps its difficulty has resulted from what I’ve said myself: A person experiences through the anthroposophic life at the same time something which can meet the religious need. The next question then comes: When art assumes religious form, when science and social life take on religious form, will religion stop being independent and gradually only become something which exists with everything else in the world? — Well, that seems to me or at least seemed to me to be a complete misjudgement of the religious when it is indicated that art will develop in future in such a way, in the anthroposophic sense, and that it will develop social life in such a way according to the anthroposophic sense, that religion as something independent will vanish. Religion has indeed other living conditions, quite other needs than Anthroposophy.
  • It is indeed from a religious basis needed to say that the priest should give a person something which doesn’t only work for his communications with God up to death, but beyond death. In this connection Anthroposophy must be honest throughout with its knowledge. If one could know more — which is possible — about what goes beyond the gate of death and what doesn’t remain, where for instance one has a mystic like saint Theresa, with an involvement only with the transient, so one could, even if you weren’t a mystic, prepare yourself for life after death, where one enters atrophied for being a mystic with desires in life. One does enter, but in such a way of course as one would enter into life without hands or feet.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • Now, just think deeply enough about how it would be possible for you to effectively bring the mere power of faith to the community, without words. You wouldn’t be able to do this, it is impossible. Likewise, you couldn’t sustain the community by addressing it through mere intellectualism. Intellectual sermons will from the outset form the tendency to atomise the faithful community. Through an intellectual sermon the human being is thrown back onto himself; every single listener will be rejected by himself. This shakes up in him those forces which above all do not agree but are contradictory. This is a simple psychological fact. As soon as one looks deeper into the soul, every listener becomes at the same time a critic and an opponent. Indeed, my dear friends, regarding the secrets of the soul so little has been clarified today. All kinds of contradictions arise in objection to what the other person is saying when the only method of expression he uses is intellectual.
  • Things were far more concretely taken in the ancient knowledge of mankind than one usually thinks. You must also become knowledgeable with the fact that the power which then still lived in the Gospels, have in the last centuries also got lost, like the original revelation of man has really been lost as has the original language been lost. Now I want to pose the question: do we grasp the Gospels today? We only grasp them when we can really live within them and presently, out of our intellectualized time epoch, we can’t experience them thus. I know very well about the opposition expressed against my interpretations presented in my various Gospel lectures, from some or other side, and I’m quite familiar that these are my initial attempts, that they need to become more complete; but attempts to enliven the Gospels, these they are indeed.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • I would endeavour to go into the actual complex of questions and through this we will perhaps reach what underlies them, for further discussion. In fact, everything that licentiate Bock has just said is actually connected, so I may say it is important what opinions rise up among you now, regarding the position of Protestantism and Catholicism. I believe I can accept that you have come here from quite a positive foundation, namely to find a way out of today’s religious turmoil. I myself don’t want to say that it is obviously my wish to influence this towards the one or other side. Indeed, it doesn’t concern some or other knowledge, but is about decisions of will, and these must rise out of inner convictions, being able of course to be motivated in the most varied ways, so we must actually discuss the possible motivation of their willed decisions. For example, a lot will depend upon your decisions of intent with regard the abyss that gapes between Catholicism and evangelical Christianity, between Protestantism and so on. Isn’t it true, your resolution will be substantially different — I am now referring to the resolution of the majority of those present here — if you take into account that the Christian impulse, considered as widely as possible, in for example community building, can become that which the Christ wills for the world. However, regarding Catholicism — where I now separate Catholicism strictly from the Roman-Catholic Church — you could not find in Catholicism a possibility to bridge the abyss to the evangelistic side, if you don’t gain a mutual understanding about the sacramentalism anchored in the Catholic world.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • When we ask our contemporaries about the essence of the Gnosis, for example the essence of the Montanistic heresy, then with the current soul constitution you basically can’t understand anything correctly relating to it. That which would outwardly be informative in the becoming church has been carefully eradicated and the things that archaeologists, philosophers, researchers of antiquity discover from this characterised epoch, will indeed be deciphered word for word, but the decipherment does not mean reaching an understanding. All of this must actually be read differently, in order to enter the real soul content of olden times. It is for instance possible for modern humanity, to take the Deussen translation, which has exterminated all real meaning of the Orient, and, while thinking these translations are great, while mankind can’t eradicate all understanding for what Deussen translated, devote yourself to such a Deussen translation. In order to understand, you need to penetrate the meaning of the first Christian centuries, more specifically the centuries before the Mystery of Golgotha happened.
  • Rome saw this. Rome felt it indeed, something was happening in the north: Jerusalem against Rome. In Rome one felt the externalization, but Rome was careful. Rome already had its prophets; it was careful and looked into the future, seeing what people wanted: Jerusalem against Rome. So it did something which often happens in such cases, it introduced in its own way what the others first wanted, and the Pope allowed his creatures, Peter of Amiens and his supporters, to preach about the crusade in order to carry out from Rome what actually went against it. Study the history with understanding; take it as an impulse and you will see that already the first steps of the crusades took place in what Rome had anticipated and that which Godfrey of Bouillon and his supporters strived for.
• 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.