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• 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 15: Ordination and Transubstantiation
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  • I would like to sketch it in the following way. Let’s accept that this daily consciousness is connected to human physicality. This higher consciousness is now lifted from it and one sees a completely new world. However, now one has to retain this higher consciousness; it must be purely soul-spiritual. It can’t happen however, if one has not previously developed the strength through exercises — it can’t happen if not accomplished in a lively way; what I’m implying is more of a hypothesis — so, when one has not acquired the strength through exercises, it can all collapse into physicality. This means one is not living in a free soul-spiritual consciousness but the processes in human organs will reveal what this consciousness observes; then one has to do with dreams, one does not really have actual objective imaginations full of content. The objective, content-filled imagination exists as a result of, what one experiences, not being impregnated with bodily processes, but processes of the supersensible world. This must be achieved through exercises and by having achieved this, being able to step over the boundary between the sensual and supersensible which is designated as the threshold. This is the case today. Today our ordinary consciousness contains content known to everyone, but we have another content — which of course can be described as I have done now again from a certain point of view — which is certainly described as the content of a higher world as opposed to that of the ordinary world.
  • I would like to still add one more detail. When we go back to olden Greek times, we find people couldn’t clearly perceive the colour blue as we can today. They had no sensual experience of the colour blue, they had much more of a sense developed towards the other side, towards vital colours, red and so on, so that for the Greeks blue appeared more green than it is for us today. From this point of view, one must understand everything as the ancients did. We must clearly understand that active thinking is connected to humankind’s development towards an experience of blue. If blue is mentioned in ancient scriptures it is always in error, because those people didn’t have the experience of blue as we have in today’s active experience of understanding. Those people, upon looking at blue, didn’t have the ability to be objective, for the out-flowing of the I as an objective, they had far more the experience of what stirred in red, which goes from the objective towards the subjective, which is outwardly active and touches and is sensed, where the awareness of the Divine lay in the objects.
  • 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.