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• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • This is what I wanted to present primarily, my dear friends. There are too many questions to deal with in one stroke; I will continue with them tomorrow. I’ve limited myself today by entering into what has been raised against Anthroposophy in general. I will however expand on what in particular will be raised against the service which Anthroposophy will bring towards religious renewal. I would like to stress the following: if somehow an idea develops that it equally represents an existing religious confession, or a creed, which one thinks to justify only through Anthroposophy as its basis, then you do Anthroposophy a wrong because it has never claimed to be a religious education nor is it a religion or wants to establish a religion. This Anthroposophy will not do. Anthroposophy follows impulses to knowledge, goals to knowledge; and whoever says that Anthroposophy is not a religion because it doesn’t have the characteristics of religion — say something which Anthroposophy must say about itself from the outset. You can’t accuse someone of being something he doesn’t even want to be! The objections which are actually made from a religious side, appear to me as if, let’s say, someone is active in a field and is accused of not doing what he could in another field.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • I once spoke to a theologian of a university, where at that time it paid general homage to liberal principles, not from the church but from liberal foundations. Of course, the theological faculty was purely for the Catholic priesthood. This person I spoke to had just been given a bad rebuke by Rome. I asked him: How is this actually possible that it is precisely you who received this rebuke, who is relatively pious in comparison to the teacher at the Innsbruck University — who I won’t name — who teaches more freely and is watched patiently from Rome? — Well, you see, this man answered, he is actually a Jesuit and I’m a Cistercian. Rome is always sure that a man like him, who studies at the Innsbruck University never drops out, no matter how freely he uses the Word, but that the Word should always be in the service of the church. With us Cistercians Rome believes that we follow our intellect because we can’t stand as deeply in our church life as the Jesuit who has had his retreat which has shown him a different way to the one we Cistercians take. — You see how Rome treats intellectualism psychologically. As a rule, Rome knows very clearly what it wants because Rome acts out through human psychology, even though we reject it.
  • I have often spoken out among Anthroposophists what we might find when we are willing to do some kind of manipulation of nature. The “Encheiresis naturae” (an intervention by the hand of nature — Google) we must accomplish again, but we mustn’t say “don’t cut your nose to spite your face”; we must be able to take it in the greatest earnest then we will have an ideal , in any case only as an ideal, but an ideal which becomes reality. The laboratory workbench will in a certain sense become an altar, and the outer action in the world will become a service of divine worship and all of life be drenched by the light of acts of worship.
  • Now for the second thing: Anthroposophy as speech formation. Anthroposophy needs to strive to have such a grasp in the world, that I can apply the reality which I’ve presented today as an apparent contradictory image: the laboratory bench of the chemist, the physics-chemistry of clinical work must in human experience take on the form of an altar. Work on humanity, also the purely technical work — must be able to become a service of divine worship. That one will only be able to find when one has the good will to cross over the abyss which separates our world from the other side where the Gospels lay before the alchemists.