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• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • The symbol can be a way for the human heart to actually find the supersensible, but we, like I’ve indicated with the comparison to the insect pupa, need to learn to live within the symbol; to be able to faithfully take the symbol itself from the outside world. I clearly understand when someone wants to appeal to mere faith as opposed to knowledge. I take this so seriously, that this faith must also manifest and be active in the living of oneself in the face of outer nature, so that the entire outer nature becomes a symbolum in the true sense of the word, an experienced symbolum. My dear friends, before the human being again realizes that in the light not mere comparisons of wisdom live and weave, but that in the light wisdom really live and weave ... (gap in notes) ... light penetrates into our eyes, what is light is then no longer light — with “light” one originally referred to everything which lay at the foundation of human beings as their inner wisdom — because by the light’s penetration it becomes inwardly changed, transubstantiated, and each thought which rises within, my dear friends, is changed light in reality, not in a parable. Don’t be surprised therefore that the one who has got to know through appropriate exercises that to some extent outer phenomena describe inner human thoughts, by describing them in light imagery. Do not be surprised because that corresponds to reality.
• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • You see, the thing is like this, one will first have to penetrate into an understanding of the Bible. Much needs to precede this. If you take everything which I have said about language, and then consider that the Bible text has originated out of quite another kind of experience of language than we have today, and also as it was experienced centuries before in Luther’s time, you can hardly hope to somehow discover an understanding of the Bible through some small outer adjustment. To understand the Bible, a real penetration of Christianity is needed above all, and actually this can only emerge from a Bible text as something similar for us as the Gospels had once appeared for the first Christians. In the time of the first Christians one certainly had the feeling of sound and some of what can be experienced in the words in the beginning of St John’s Gospel which was of course experienced quite differently in the first Christian centuries as one would be able to do today. “In the primal beginnings was the Word” — you see, today there doesn’t seem to be much more than a sign in this line, I’d say. We come closer to an understanding when we substitute “Word,” which is very obscure and abstract, with “Verb” and also really develop our sense of the verb as opposed to the noun. In the ancient beginnings it was a verb and not the noun. I would like to say something about this abstraction.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • Penetration of these secret divine mysteries into the world can perhaps not be more strongly symbolized than through relating the story of (the Roman Emperor) Commodus, (son of Marcus Aurelius) when he searched for initiation and allowed the ceremony to be fulfilled, because the ceremony also included the symbolic slaughter of an uninitiated person; at his mystery initiation a man was really killed, murdered. In brief, one felt that by this penetration of the Roman Empire, the divine disappeared, and the divine is presumed to be that, thus in the presumption of the divine there is an incarnation of the ungodly, for man must incarnate into something. The divine was not incarnating, it had stopped, so if the divine was not incarnating then in meant the ungodly was incarnating, the enemy of the divine. You could interpret it as you wish, but you will only be right if you understand that those who surrounded Christ Jesus, had said: In the Roman Empire, which is spreading in the world, is the incarnation of the enemy of the divine.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • My dear friends, why do moral and religious truths have so little power for modern man? They have little power because it is necessary that what come to man is not merely admonishment and a commandment, but that he becomes aware in this approach of an actual penetration with the Godhead taking place. This can take place in human consciousness only in sacramental actions.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • When a human being, after he has for some time experienced this transformation out of the darkness into the light, salt is separated in him — depending on his individual nature — which is deposited. Salt deposits actually took place as a result of the transfer of going from a dark state to a light state, taking place during the change. These processes became something of which a person became completely aware as being accompanied by the feeling very similar to fear. These salt deposits were observed by a person; he was inwardly observing an interrelation taking place inside himself. At that moment when it happened in him through an external action, man had gone through an initiation process because in olden times initiation consisted in a person experiencing such processes out of himself. What is important now however, was what accompanied such a process of salt deposits within him. Such a salt depositing process within was accompanied by the person’s consciousness being impregnated by the process of light perception, not merely of the light perception but from the inner light containing spirituality; he was thus taking in the light which contained spirituality. By the salt coagulating in his inner being, a person felt this coagulation of salts as a penetration of the Divine. To make these conditions conscious was the art of initiation in ancient times. A person could speak quite differently, in them the life of light was not a mere observation by the senses but it was a penetration of light, so that he could say: ‘By me living in the light, matter coagulates in me’. With that which is contained in ordinary matter, in a certain sense he directly perceived the effect of that which lies above the substance of ordinary matter.
  • The priest ordination in itself is to a certain extent an outer process for that which earlier was evoked inwardly in those going through initiation, through the inversion of outer processes; it is what in fact places the human being in another world. A person is then made aware — I can depict this even more precisely — of certain interrelationships in the cosmos, which can’t be studied in the outer world. A person is made aware that physical processes are taking place which do not coincide with the usual outer sensually perceptible processes and he becomes attentive to what is actually sacramental. He learns to see for instance, in dissolving salt in water, that something is happening which isn’t created in a physical-chemical process of dissolution, but what happens in salt dissolving in water is actually something inward, I could call it, something radiant. He learns to recognise how processes happen which are only conceivable through the spirit in man. This becoming transported into the world of such revelations which can’t be seen with the outer senses or understood with ordinary minds, essentially belongs to the priest consecration. Therefore, through the priest ordination the person will as much be penetrated by this world of the Divine, as the person in olden times was initiated through not merely sensing the penetration of his physicality with light, but that he feels permeated also with the soul-spiritual of the light.