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• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • To his I would like to say the following. Philosophers today who are students of a content or a system, or of the belief that a system needs to be established, such philosophers are antiquated; such philosophers have remained behind. Such system-philosophies are no longer possible in the intellectual time epoch. When Hegel presented his purely intellectualism in his last thoughts of the human conception and placed this in his overall system, he had created what I would like to call the corpse of philosophy. Exactly like science studies the human corpse, so can one in Hegel’s philosophy in a corpse-like way study what is philosophy — as only that, it is very good. That is why the Hegelian philosophy is so great, because nothing disturbs the flow of intellectualism to really study it. The amazing thing I admire for example, is to develop something pure which is purely intellectualistic. However, after Hegel there can no longer be such endeavours which take thought content to create a philosophic system. That is why people create such awful somersaults. Yes, one can’t think of worse somersaults than the philosophy of Hans Vaihinger, called the “As-ifâ€� (Als Ob). As if one can have something like a philosophy called: “As if.â€� It is created from experience in the mind, this philosophy of “As if.â€� It is not even a philosophy out of what humanity was, but the last imaginative remnants in humanity, which are translated into thoughts. What philosophers are obliged to study today should be a practice in pure thinking. To study philosophy today is meditative thinking and should not be practiced in any other way. I believe that if one looks at these things in an unprejudiced way, one will soon see that what I have offered in my “Riddles of Philosophyâ€� as the development of philosophy, that it constantly proposes one can work through the most diverse philosophic systems as an exercise in thinking. One can learn unbelievably much out of the latest systems, inbÊ
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • Catholicism carries within it that view which has disappeared from modern consciousness, actual modern consciousness from which has disappeared, one could say if you want to be precise, since the 15th century. It was quite appropriate — but again connected with Roman political impulses, which then allowed the appropriate background to come in — it was quite appropriate, in a certain way, to keep Catholicism in mind and make it a duty for the Catholic clerics to return to the philosophy of Thomas Aquinas, in other words, the philosophy promoting the culmination of philosophical thinking before the 15th century. One can say that to live without this philosophy, one can actually find no theory of knowledge for the justification of sacramentalism, as practiced in the Catholic Church. By contrast the protestant-evangelical consciousness lies within this development which was only imposed after the 15th century. If you want to live through the wrestling of these two currents you can look at the work of Nicolaus Cusanus, who already in the 15th century, one might say, with all intensity, raised the question for itself: How does the past and the future stand beside one another in my soul? Cusanus, by going back to certain soul experiences, connected with the name of Dionysius Areopagita, and was able to build a bridge for himself.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • It is precisely this other consciousness which presents a completely different world compared with the world developed out of the senses and understood with the mind, aspects which feed back into the being of the human I, to stick to the human ego. The human I is present in the other consciousness with great power, one doesn’t have something which is merely permeated with a single imagination or feeling, but one has an image. One has the possibility of looking at it and knows, this I is something in which one not merely lives, but it is present as an objectivity. The other thing about this higher consciousness is that one doesn’t gain any insight into the mineral kingdom — the mineral kingdom belongs only to ordinary human daily consciousness — by contrast it is fully aware towards anything plant-like, animal-like and the human self. One really lives in another world. What is between these two worlds is called the threshold; it must be crossed over but can only be crossed over after preparations have been achieved, after one has really faithfully practiced the exercises which I have presented in my book “Knowledge of the Higher Worlds and its Attainment.â€� If one has not really prepared for this crossing, one could, through the acquisition of this new consciousness, slip down into physicality. (During the following presentation a central drawing is made on the blackboard.)