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• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • You see, what people take from Anthroposophy, quite indifferently now, how far their research comes or in how far they have insight — and as we said, it can be seen without being a researcher or an observer through what you get from Anthroposophy — means they must relinquish quite a few things from their “I,” I mean from their egotism. In a certain sense selflessness belongs to this point of departure from one’s self, when entering the world. One could say a person needs to radically tear out inborn egoism in order to really find a human relationship to the simplest Anthroposophical knowledge. A feeling for the world as opposed to an ego feeling for oneself must be developed to a high degree, and gradually grow just by following this apparent path of knowledge, which is not only similar to fervent love but equal to it; everything grows from here. Basically, one learns about true submission to objectivity by following anthroposophic content.
  • In opposition to this, I propose something else. One can relinquish all such involvement in the world, all such conceptual submission of oneself and then try, out of oneself, I don’t want to call it “in feelings” but for instance how Dr Schairer expressed it, through “connecting to God” make one’s way. One can try to stretch the entire sum of inner life, one could call it, electrically, to find what the direct communication with God is. Also there, I must say, I know what can be achieved by that strong relationship of trust in God, without entering into some kind of unclear mysticism, up to certain mystics who have remained with clear experiences. I’ve seen it before. Yet I find despite everything that is attempted in devotion to the world, in connecting to the world, in connecting to divine world forces and so on, a large part of egoism, even soul-filled egoism, remains. Someone can be extraordinarily religious out of the most terrible egoism. Prove it for yourself by looking with the eyes of a good psychologist at the religiosity of some monks or nuns. Certainly, you could say, that is not evangelistic belief. It may differ qualitatively, but in relation to what I mean now, it still differs qualitatively. If you prove this, you perhaps find the performing of a devotion to the utmost mortification, yet it sometimes harbours — the true observation of psychologists reveals this — the most terrible egoism. This is something questionable which can give up even a superficial view of an important problem. You see, to find an exchange with God in this way is basically nothing extraordinary because God is there and whoever looks for Him, will find Him. He will obviously be found. Only those who don’t find Him are not looking for Him. One can find him, sure, but in many cases, one asks oneself what it is one has found. I may say out of my own experience: What is it?
  • I have experienced the following phenomenon. For example, a good Anthroposophist who tried to work with all his might in order to find a path in Anthroposophy, but without a necessary measure of selflessness and without enough self-confidence, when courage failed him, became a Roman monk. I’m not speaking hypothetically but from experience. Yes, this person has experienced nothing other than having failed due to a lack of selflessness which he would have needed and the lack of confidence which he would have needed. This is the strongest appeal to those forces which dissipate with death; it doesn’t serve these forces to go through the gate of death with the soul, to penetrate to reality. People just want to go down to where they don’t have to be so strong, so there arises a sinking courage, this attach-oneself-on-to-something which through its submission into activity brings a certain inner satisfaction — which is only a kind of inner desire or lust — to become a Roman monk.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • So it happened that in the bosom of the Roman Catholics, two souls could live next to one another. On the one hand was the submission to the rigid dogma, which no human being could touch save the infallible Pope — because the Council had lost its power since the determination of the infallibility dogma — and on the other hand the unhindered care of outer science as an external manipulation to which one is devoted and partake off, but don’t attribute any meaning to the actual content of religious doctrine. Just consider from a modern consciousness, what the justification of the Roman Catholic doctrine looks like. I suggest you read for instance such writing as “The Principle of Catholicism and Science” by Hertling, the previous German Imperial Chancellor.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • We can look at the development of leaves on a plant, the development of the flowers, the ovary, the stamens and see the ovary mature. (He draws on the blackboard, left.) We then observe how the pollen flies around, how it fertilises the flowers. If you only observe outwardly then you will evaluate according to the sense perceptible outer processes which you then combine in your mind. Someone who has become mature in spiritual seeing, must see a supersensible weaving which expands as a kind of wavering transmission over plant growth and all that is involved in plant fertilization. Through this however, the earth in which the plants have their roots, is brought into a reciprocal relationship with the spiritual environment of the earth.
  • Let’s think about this. We see a number of people around Christ Jesus in a world, who say: When one is in his presence, one is brought into a world where one can see the Divine-spiritual. — Now, in connection with this, I want to call your attention to important concepts necessary for the understanding of the earliest Christian times. Those individuals who could still call themselves the apostles of the Lord, who, for the affirmation of their mission, did not only refer to the fact that they had heard his words. Having heard his words didn’t really carry as much weight as we would experience today when we listen to some or other speech, or a teaching. The teaching of Christ Jesus was something that was felt to be completely charitable in his environment, but it wasn’t the first thing you would consider as the most important. It was far more important for them to stress the results: we have lain our hands in his wounds, we have participated in looking at his Being. — The direct togetherness with Christ Jesus is something in particular which I ask you to please consider seriously.
• Title: Foundation Course: Cover Sheet
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  • All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means including information storage and retrieval systems, without permission in writing from the author. The only exception is by a reviewer, who may quote short excerpts in a review.