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• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Anthroposophy doesn’t follow philosophic speculation about people, but the way which I outline in my book “Knowledge of the Higher Worlds and its Attainment,” in the withdrawal of the soul into observation, and then the attainment towards not remaining stuck in the mineral element in man, which is perpetually dead and is incorporated as a dead mineral element in the being of man, but that one gets to, through what could be called the ether body or creative force, observe what the real foundation of the sleeping human being is.
  • This characteristic I’m offering, you will quite rightly find if you only think about it. One can, if one remains confined in examining the physical body only by what is enclosed by the skin, but one can no longer remain in what is contained by the physical skin when one thoroughly looks at the ether body. Obviously, the basic outlines need to be drawn first, as I have done in my “Occult Science,” so attention can be drawn to man’s physical body, ether body, astral body and so on. However, Anthroposophy doesn’t remain stuck here; Anthroposophy must now expand these things. As soon as knowledge of the ether body is extended one can no longer remain within the human being, but one needs to observe the human being as a single being in connection with everything earthy. One must examine the human being in connection with the earthly. This means as long as the human being is enclosed in his physical body, he leads a relatively independent life, a relatively independent life. To a high degree man is dependent on everything possible, air, light and so on, for the physical body; man is dependent on these to a high degree. You can see this in the following example.
  • When we now go to what we called the Transformation yesterday, we find that with the Transformation we refer to something which already penetrates matter, which already strongly approaches substantiality, but which has not yet been configured, which has not yet taken in an outline; this is experienced in the transformation as characteristic and one refers, in the same sense, to how the Word refers to the warmth, the Offering to the air, the Transformation, the transubstantiation to the water.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • I have experienced the power of community building, but in an unjust field. I would like to tell you about that as well. Once I was impelled to study such things as to listen to an Easter sermon given by a famous Jesuit father. It was completely formulated according to Jesuit training. I want to give you a brief outline of this sermon. It dealt with the theme: How does the Christian face up to the assertion that the Pope would set the Easter proclamation according to dogma, it wouldn’t be determined as God’s creation but through human creation? — The Jesuit father didn’t speak particularly deeply, but Jesuit schooled, he said: Yes my dear Christians, imagine a cannon, and on the cannon an operator or gunner, and the officer in command. Now imagine this quite clearly. What happens? The cannon is loaded, the gunner holds the fuse in his hand, the gunner pulls on the fuse when the command is sounded. You see, this is how it is with the Pope in Rome. He stands as the gunner beside the cannon, holds the fuse and from supernatural worlds the command comes. The Pope in Rome pulls on the fuse and thus gives the command of the Easter proclamation. It is a law from heaven, just like the command does not come from the gunner but from the officer. Yet, something deeper lies behind this, my dear Christians — the father says — something far deeper lies beneath it, when one now looks at the whole process of the Easter proclamation. Can one say the gunner who hears the command and pulls on the fuse, is the inventor of the powder? No. Just as little can one say that the Catholic Pope has instituted the Easter proclamation. —
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • With the sacrifice of Mass people are snatched away from the power of the demons, from that power which entangles us in contradictions which are primarily shaped by intellectual concepts with sharp outlines. However, life is not made up of sharp outlines, life can only live within our consciousness in a conceptual way, if a concept organically evolves into another concept. With the inorganic, where we have detached concepts, they are merely clothed as dead in our consciousness. We need concepts which can evolve from one into another, which are alive and capable of metamorphosis; only these concept are not pushed away when we take them up inwardly, these concepts would be propagated and would be capable, through the offering, through transubstantiation up to communion, to become re-united with the Divine, through which we are released here on earth.
  • Humanity in Europe also reached this standpoint before, around the time of the 15th century. At that time the invasion of intellectualism, which promoted sharp, outlined concepts, would simply not comply with sacramentalism, because with the commencement of discussions there was actually nothing to discuss. If there had been such a person as Scotus Eriugena, in other words a person who stood amidst the conception of the first Christian centuries presenting the discussion of later — one could even say that they were in front of him in a certain sense, it works that way ahead, it is after all in the others ... — (gap in notes). If you study this in Scotus Eriugena you could say he spoke out of the fullness of life, by contrast the later discussions can be compared to my experience with a school friend who had quite radically wriggled himself into materialism, and during our dialogue about one thing and another, he became quite angry and interrupted with the words: It is nonsense to speak about something other than brain processes, to say anything other than what moves in the brain are mere molecules and brain atoms, because those are the only things that happen in thinking and feeling. — So I answered: So, tell me, why are you lying? You are continuously lying when you say, “I feel” and “I think” and so on; you will have to say, “my brain feels,” “my brain thinks”; in order for you to be correct, you have to say it like that. — Because he had developed completely into materialism, he criticized people one day in their very foundations. He said: A human being is a being who, instead of standing properly on a surface, moves by oscillating on two legs in a constant search for a position of equilibrium: it is simply nonsense to regard the way he moves, in any other way. — From his point of view, he spoke correctly because he criticized the living from the point of view of intellectualism. Somewhat in this way it would appear to an old confessor
  • Rudolf Steiner: It concerns the ability of speech, therefore life through words, which is the last capability given through the powers of birth, come to the fore in this direction (reference to table 5 — see outline below). Now, we develop the ability for language which we receive here, in the most comprehensive sense, which we apply in the Gospels, in that we proclaim the words of God, so that we are carried from birth up to the words which turn back again. So the way goes from “descent” up to the words, Logos, and then back again. I only wrote “Gospel” on the blackboard, to place the Mass as a reverse ritual in the ceremonial process. When we look at the sacrifice of Mass — I’m letting go of the introductory processes, they are all preparatory — so the first real action is reading the Gospel, the sounding out of words, that means all which is directed towards birth, we allow to sound initially in the sacrifice of Mass. The Gospel which is read, is actually the first process of the Mass, and sounds out as word. Now, after intermediate processes here again, which do not represent the essential, the offering begins. The altar is smoked. This has the meaning that the word, which is sounded, unites with the smoke and rises from the altar. Then a time follows in which the offering continues up to the transubstantiation, when we also come back to the final material. Finally, there’s the communion, which is the reverse of the descent, which is to be taken upwards. If we have understood the totality of the processes, then we first have the word, then the offering with smoke, then the word is carried into it through the power of dematerialization in the transformation and to the unification through communion. Yes, so be it.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • 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.