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• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • My view is that it is not necessary at all, to place a wall in front of Anthroposophy, that things should be accepted in good faith. This is not quite so. A certain shyness remains today, to shine a very thorough light into what is said by single anthroposophical researchers. When this shyness is overcome then one doesn’t need some of other perception or clairvoyance. Just like one can take a dream as an error or a truth, even if one only experiences the dream for what it is, which is a perception; in the same way one can recognise the truth or error in a painted image. Basically, it’s the same for life. This is not easily understood — those involved with spiritual research know. One gets much more out of life when one looks at things yourself rather than being told about them, because observation of life demands a great deal. Yet, these things need to be researched so they can enter into life.
  • In many cases it is the discovery the forces of the inner life, which only exists between birth and death. One is able to, with these forces which exist between birth and death, to be a very pious person. However, these forces are laid down with us in our graves, we have no possibility of taking these forces with us through the gate of death. Should we acquire thoughts of eternity, acquire thoughts of the supersensible, these we will take with us through the gate of death and while we do so, we must already have become selfless, as I have indicated. You see, this is something which is always questionable to me, when I discover it — what I can quite rightly understand — like Schleiermacher’s philosophy of religion. Licentiate Bock has recently told me that with Schleiermacher one could discover something quite different. It would be lovely if something could happen, but according to the usual way Schleiermacher is interpreted, I find in the Schleiermacher way the reference and exchange with the Divine as only created through the forces which are lost when we die. What is this then, that is lost though death, my dear friends? Even if it’s religious, if it is lost with death it is nothing more than a refined lust of the soul, an intensification of temporal life. One feels oneself better for it, when one feels secure with God.
• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • Thus, there are already methods through which one comes to the power of speech formation, which is then no longer far from symbolizing, for the symbolum must be hacked out of the way so that one experiences language as a living organism, because much is to be experienced within language. Someone recently told me that there are certain things in language which only need to be pronounced and one is surprised at how they reveal themselves as self-evident.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • This is a wonderful composition and it becomes even more admirable when we go into details. First of all, we simply have the parable of the sower. After introductory words having been said, we are told what the sower sows; that birds also eat the sown seeds, some seeds fall on stony ground where they can only have weak roots and get too little inner strength, others fall on good earth. This is clearly put to us; and after this has been given, the next parable already starts with the words: “The Kingdom of Heaven is like ...” The parables that follow and that are also spoken to the people, begins with “The Kingdom of Heaven is like ...” The people are therefore thoroughly prepared, by first having the facts established and then they are softly led to what is said as facts, facts aimed at the nature of the kingdoms of heaven. That’s all the people will be told, then they will be released.
  • Let’s try and enter into this wonderful composition. Let’s go to the three parables only told to the disciples about heaven. According to the total sense in which the 13th chapter of Matthew’s Gospel is expressed, out of the spirit of Matthew’s Gospel of Christ Jesus, this is not said to the people. Listen carefully what I emphasize: in the spirit of the Matthew Gospel this would not be told to the people. Try to remember exactly what is said in these parables which are only told to the disciples. Firstly, there’s the parable about the treasure in the field, discovered by a man who then sells all he has in order to buy the field with the treasure in it, so he may own it. Actually, it comes down to this, that he sells everything in order to acquire this treasure; that he gives up everything so that he may have the treasure. This relationship of Jesus to his disciples may not be expressed to the people. Why? Because it contains a certain danger; that of becoming egotistic, the danger of reward-ethics. One could not, without damaging the people, without further ado speak about egoism. Egoism is addressed when one urges good deeds with reference to the reward of the Eternal. Reward ethic, which fundamentally is still present to a marked degree in the Old Testament, this reward ethic is rejected by Christ Jesus. That is why he speaks about this parable — for which the unprepared would look for as reward — only to those who had already progressed far enough that there would no longer be a danger for this parable to indicate its egotistic meaning. The disciples who through their communal life with Christ Jesus had gone beyond egoism, to them this could be said as it is in this parable, to them the heavenly realms could be compared with a treasure. In the disciples the urge for selfishness was not agitated. To the people in this sense of the Matthew Gospel it could not be said, just as little as what follows, which is structured accordingly with the parable
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • The first characteristic is that these writings have become dried up of an actual living understanding for the Old Testament. You will clearly notice how everywhere in these writings, up to the “Shepherd of Hermas,” the craving comes to the fore to depict the Old Testament intellectually, in this case interpreting it allegorically, therefore it is pulled out of a real encounter to a mere concept, into what is, so to say, intellectual. The restyling of concepts into allegory puts up with the tradition of the Old Testament as a tradition of facts, told as facts — in reality these are to be understood through the intellect. That is the first essential characteristic.
• Title: Foundation Course: Letter from Friedrich Rittelmeyer
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  • Many of them have worked through a large part of knowledge of our time. Just from current science they have received powerfully chilling and paralysing impressions. And now also the realm of belief and the realm of knowledge needs transformation? Must their most precious and highest experiences of their inner soul realm be sacrificed for research and a descriptive ‘science’? They fear that this will fall back into a dull intellectualism; they rear a falsification, even desecration of the inner life. It looks to them like a basic, dangerous underestimation of the deep distinction is presented between knowledge which appear through the senses and phenomena, and belief, the inner truth freely acknowledged. Not only a few of these people carried a strong knowledge within, that help must somehow be expected from Christ, not from churchlike Christianity, but from the correctly understood Christ himself. Yes, in individuals you find an instinctive awareness of the “living Christ” as the great helper of mankind. Now they are told that in Anthroposophy, Christ is regarded as the “regent of the sun” or that to begin with the two Jesus children in our time reckon with all kinds of extraordinary details; sincere claims which, as far as they had not found this quite repulsive initially, now in any case mean absolutely nothing and above all doesn’t appear to be of help.