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• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • 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.
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Yesterday I introduced you to how the Ritual Acts can be grasped out of human understanding. It can also be understood through insight into every interplay between possible experiences through the astral body and those through the etheric body; they go back to the sense which one can have when one follows the celestial vitality and weaving in the earthly etheric. What is revealed as a result is that man is placed in a cosmic process, in a cosmic movement which I can express in the following way. You see, when we turn to the tone which rings out of words, when we thus approach them, for example in the Greek Logos, what lies in the words of the Logos — this what I’m saying right now was certainly still experienced in (ancient) Greece and certainly felt in the composing of the St John’s Gospel — when one approaches what lives as tone, what rings out as tone and then turn it to the outside, then one is involved in processes which are about to happen, which are revealed in the air. When we hear a tone or the words and the process is created which I indicated yesterday as it entering into the human being, then we are considering the movement of air being breathed in, which then hits the spinal cord and the brain fluid and continues as a movement; we also have this continuation in the air penetrating into the human being here. When we do further research, we don’t only have to deal with this, but, because words manifest an effect in the human being, it acts on the human being’s state of warmth. The human being becomes inwardly imbued with warmth, he contains the element of warmth differentiated by the sound entering him, of the word entering inward. This means on the outside warmth or cold is at most a by-product of sound, when the tone is too high or too low; remaining with one tone has no meaning. In the human being actually every differentiation in the word and in the tone is differentiated within, through engendering warmth or cooling, so that we can now say: Iâm 
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • he Hartmann system and the American system linked to the name of James. One can learn unbelievably much in as far as one lets it work on one to such a degree that one asks: How is thinking trained; what does one gain from thought training? — Please forgive the hard words. Nietzsche had already made an effort to introduce such thought training in philosophy.
• 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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  • Among the reasons given at the time to determine the Easter festival, there was also introduced the disorder which had to be put into the annual accounting records, when the variable time of Easter had to be placed into these books, they no longer preserve anything other from the old religion than inserting the words “With Godâ€� on the first page. This was recorded in the accounting records. I ask you to please go and look for yourselves, how much of this expression is observed in the pages that follow.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Now my dear friends, I come to the question of how we should proceed. It is like this: you see, with all this there was also an evangelical consciousness introduced in the evolution of humanity, in the individual human development, because the earlier evangelical consciousness to a certain degree entangled man in the supernatural, superhuman processes and acts of superhuman beings. With Augustus it was expressed somewhat differently, that the progress of humanity was permeated with the superhuman element ... (gap in notes). People saw the superhuman battle raging as something like Christ fighting against the enemy who wants to lead him into the temptation of appearing super human; that the one who drew near to the Christ was one to whom original guilt was traced back to, and it is shown how Christ turns against the original sin. This understanding has now come to an end. Earlier, this understanding had been adhered to, for what was supersensible-divine permeated earthly matter, and there already has been an intention present for specialization to make a dividing border between the supernatural, and that part of man entangled in sensuality.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • The second evolutionary process which appears in our lives, which shows itself to great effect is when a person reaches puberty, when the physical body and astral body reach a certain development and the astral body starts in its development to introduce something quite particular, when also that which separates in the sleeping state, comes into a new relationship. During the state of sleep the physical body and ether bodies remain in bed while the astral body and ego leave. Human life consists of the intimate relationship between the physical and the ether bodies, but in a more loose connection to both the astral body and ego. While in a state of growing these four members are united, in the state of sleep the astral body and ego goes out so that their relationship is looser. However, this relationship comes into a modification, it only really matures in the 14, 15 or sixteenth year, then it comes in a real alternating process with what happens in sleep with the physical body lying asleep in bed.
  • Earlier evolutionary processes we’ve always contrasted with sacramental action and processes of involution; however, the evolutionary processes have gradually become similar to processes of involution. The process of involution during repentance is in a certain way the outer unfolding of quite an inner decisive recollection process; it is the process of involution which is slowly approached by the process of evolution. We need, when we now want the sacramental action for this natural involutionary process of death, to introduce it in a somewhat cultic, ritualistic form, in which something of a spiritual side of nature’s knowledge can be perceived, which serve to confront the dying person and manage to do something to the dying person which is simultaneously stimulated in his soul-spiritual life, stirred by the natural processes of his physical bodily being. It shall, expressed in a rhythm, let the physical-bodily aspect disappear upon death, and the soul-spiritual in turn take shape. For certain reasons, which we will still discuss, one can always see in oils, in everything oil-like, that something leads back to the soul-spiritual. In nature as well, oiling processes are regarded as processes of salvation. Therefore, the holy last anointment is performed here. (He writes on the blackboard.)
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • This is in contrast to the Gnosis, this is the other pole: it had a different danger, the danger that all historic development of humanity is to be imagined in space and time. The urge to imagine such an idea of the world is what Augustinus for instance experienced in his exchange with the Bishop Faustus. Through Faustus a method of imagination is introduced which is completely tinged with the senses as images presented to Augustinus, and this became a materialistic experience of the world for Augustinus, from where he approached the world. Augustinus’ words are gripping: I search for God in the stars, and do not find Him. I search for God in the sun, in the moon, and don’t find Him. I search for God in all the plants, in all the animals, and don’t find Him. I search for God on the mountains, in the rivers; I don’t find Him. —
  • 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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  • A renewed way of looking must be introduced through priest ordination. Only then, when you have been introduced to this spiritual observing through the priest ordination, will you learn to recognise how the human word evolves in the world, how the human word is not a mere material movement of air but that the word carries spirit on physical air movement, how this spirit permeates certain substances which are fleeting, like for instance the smoke. So being a priest means: seeing how the expressed word grip the smoke, how the smoke weaves the matter, the words, and how through this, that it penetrates the words, how the words tinged with smoke envelops the matter in the words, changing the words themselves, just like in fact evolution continues, how a real, a spiritual reality is there in what happens in the outer world, in phenomena of the world. So being consecrated also means: to be able to perform actions which, besides their physical meaning, also have a spiritual meaning.
  • I know that many people who hear such things with today’s consciousness say: Why don’t you simply express it in a short and sweet answer, shaped in sharply outlined terms, this or that is apostolic succession? — If someone wants such sharply outlined concepts, his argument is inwardly untruthful. One only speaks truth when it introduces the view of something that has been experienced. Such a thing can’t be understood in sharply outlined concepts.
  • Well, the catholic consciousness has basically always acted quite consistently according to these prerequisites; quite consistently. In order not to be misunderstood regarding what follows, I would like to introduce it like this. When today we want to prepare someone — in fact, I mean for something which we see as a new ritual — when we, today, want to prepare someone to perform ceremonial actions, then we would for those who stand outside Catholicism in the world, no longer with full inner devotion be able to integrate a person into the apostolic succession. As I’ve mentioned to you, there have been remarkable Theosophists like Leadbeater and similar ones, who have likewise tried to place themselves in the apostolic succession, but that’s going to resist any man who’s honest with the world, if he is not imbued with Catholic consciousness.
  • We need to look for something else. We need to fully understand that a reality is not something which is spoken about, something abstract. We must also learn to understand the sacramental. We must learn to understand, throughout, that the content of the teaching does not contain the essential but that something must be added from real processes and in such a way that these actual processes are carried on the waves of reality as the weaving of the Divine. There have only been single individuals, like Novalis, who understood this — do read his Aphorisms, then you’ll see. He spoke about magical idealism; he knew this wasn’t alive in outer sensory worlds, but within people, there lived the soul-spiritual. Then there was Schelling — in his old age, that’s why he was hardly understood — for whom it was quite absurd to believe that the essence of Christianity consisted in the acceptance of what Christ taught; rather, Schelling recognised the essential much more according to the account of Jesus going through the process of the entire Golgotha drama, in the description of actions which took place around Golgotha. However, there are individuals who tend towards the reality, who in turn want to enter into actual experiences connected to the spiritual. In totality one could say that the way Catholicism experiences it, is something quite antiquated which can’t be introduced into modern consciousness any longer. For this reason we mustn’t only search for a renewal of old rituals but we must search for a ritual which we can create out of ourselves, but created in such a way that it creates the Divine in us in the sense we have spoken about, so that the words of Paul become the truth — in Gospel interpretation, and in all religious activities: Not I, but Christ in me.
  • ere’s no denying that one could also feel the political usefulness for Rome, and so on. However, you can be quite certain that during the time when celibacy was introduced — it was a time when the celibate person came from the monk priesthood — in the unconscious impulses was the urge for a certain honesty and truthfulness. It was certainly the case that the creation of celibacy was understood in the way I have presented it now. Just as in the 19th century, in a kind of natural way — as I said — the consequential process living in the Catholic consciousness resulted in the dogma of immaculate conception and how this resulted in the infallibility dogma, so at a certain time causes led to the consequences of celibacy.