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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • If one had the means for really absorbing what was approaching in the epoch leading up to the Mystery of Golgotha, in the teachers and pupils of the mysteries, and what in that time, one could say, through three decades during which it happened, the then Gnostic orientated mystery teachers spoke about their most inner heartfelt convictions, then one can do no other than to say: they anticipated that the human being will experience himself as a mere observer in the world, and that even his process of acquiring knowledge will occur without his soul’s participation. This experience ruled throughout the prevailing mood of the beings of the mysteries during the times of the Mystery of Golgotha.
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • All of this creates an entire sea of difficulties which current mankind is not aware of at all because people have really been absorbing it from the lowest grade of elementary school; mankind really doesn’t know on what fragile ground, on what slippery ice he gets involved with, in reality, when educated through the current system of concepts. This conceptual system which is in fact more corrupt than theological concepts — a physicist often has no inkling that their concepts are corrupt — this is something which not only kills belief, but in many ways, it also kills what relates to life. These corrupt scientific concepts are not only damaging to the soul, but even harmful to physical life. If you are a teacher, you know this.
• 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 pointed out that when a teacher stands in front of a child and wants to teach him in a popular form about the immortality of the soul, he should do so through an image. He will need to refer to the insect pupa, how the butterfly flies out of it, and then from there go over to the human soul leaving the human body like a pupa shell; permeating this image with a super-sensible truth. I have always, when I deal with this alleged parable, said: there is a big difference whether a teacher said to himself: I am clever and the child is stupid, therefore I must create a parable for the child so that he can understand what I can understand with my mind. — Whoever speaks in this way has no experience of life, no experience of the imponderables which work in instructions. Because the convincing power with which the child grasps it, what I want to teach with this pupa parable, means very little if I think: I am clever and the child is stupid, I must create a parable for him which works. — What should be working firstly comes about within me, when I work with all the phases and power of belief in my parable. As an Anthroposophist I can create this parable by observing nature. Through my looking at the butterfly, how it curls out of the pupa, I am convinced through it that this is an image of the immortality of the soul, which only appears as a lower manifestation. I believe in my parable with my entire life.
  • It is for instance only possible to be a real teacher when you are a teacher of attitude. How often is it said to teachers in the Waldorf schools — and you have understood, in the course of years it has happened that teaching is characterised by this attitude; it is clearly noticeable — how often is it not said: When one stands in front of a child, then it is best to say to oneself that there is far more wisdom in the child than in oneself, much, much more because it had just arrived from the spiritual world and brings much more wisdom with it. One can learn an unbelievable amount from children. From nothing in the world does one basically learn so much in an outer physical way, as when one wants to learn from a child. The child is the teacher, and the Waldorf teacher knows how little it is true that with teaching, one is the teacher and the child the scholar. One is actually — but this one keeps as an inner mystery for oneself — more of a scholar than a teacher and the child is more teacher than scholar. It seems like a paradox, but it is so.
• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • We need to be clear that despite the general human differentiation in humanity, the care of a spiritual life also appears, according to the varied callings of different people. If prayer is also certainly something general and human, one can say that a special prayer is then again necessary for those who want to be teachers in the field of religious life, and this will bring us to the Breviary absolving. We want to speak about all these things because they are for you, namely young theologians, of imminent seriousness for the tasks that you are to set yourself, I’m not saying now, but which you can set yourself according to the demands of the time.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • From the same source did the poor shepherds on the fields and the astrologers (for that was they were, the Wise Men) come to worship the Christ infant. They came from different sides to the same place. The ones from the periphery of the world-all, the others from the centre of the heart of mankind, and they discovered the same. We must learn while doing one thing or another, to also really find the same, we must, particularly as religious teachers do this, so that our words gather content, content of such a kind as the content in the words the Tree Wise Men brought from the Orient.
  • You see, for those who have the sense that a way must be found to the truth, the truth must turn into such an inner component that it exists among people and that people can experience the truth — they would feel that university education, as it lives in writing books, is actually something hostile. Today something exists in our writing of books; when we write a book, we don’t really feel like a human being among other human beings, for it is conceived as an abstraction; while writing the book it is without regarding who would be acquiring the book. This even produces the desire particularly when spiritual supersensible things are spoken about, for things that can stand alone in a book, and that, because it is ignorant, can only give something very deficient to unknown crowds of people, also again jointly experience the truth with the people in the manner and way these people are prepared for truth, while much is given in the preparation of the truth and less to the ignorant formulation of the truth content. This gives one a clear and strong experience of what I yesterday called the vital content of the Gospels. The vital content of the Gospels must also not be understood abstractly, as many do today. People do not believe, when they as religious teachers allow their words to a certain extent to flow together, that words are permeated with feelings; they firmly insist that in what one calls sacramental, they believe they should find something flowing forth out of the abstraction.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • The disciples knew themselves to be so connected to the Christ that in a certain sense it was as similar as feeling their own hands, when they touched his wounds. So this direct connection with the Christ was something which gave them the awareness that they lived with him in a higher world. This was actually what the disciples felt, it was as if a spiritual island surrounded them and their Lord, and when they felt that their Lord had gone away and they had now become the teachers, they called themselves teachers, training for this how-to-be-together-with-him.