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• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • Let me clarify this situation completely. Firstly, the Christ speaks to the people in parables, which are clothed in outer events. He points to these parables for his disciples. He utters during these explanations meaningful words of mystery, which I have tried to bring closer to you. After he has returned home and spoke to his disciples about the parables of the weeds, he spoke to them about a number of other parables — about the treasure in the field, the priceless pearl, and some of the discarded fish found in the fishnet. Thus, he spoke about other parables to the disciples, after he had left the people. This all belongs to this situation: in the Gospels everything is important. We also have — let us place this clearly before our souls — the Christ at the lake, sitting in front of the people, telling them about the parables, then turning away, turning to the disciples, leading them into the situation in which he utters important mystery words, speaking to them alone away from the people, explaining the parables with the help of other parables, then, after he had again led them to the spirit-godly revelations, he asks if they had understood. Their answer is “Yes.” Now the very next conclusion is — because everything else is just an introduction -: “Having been initiated into the scriptures you will conduct yourselves like a man who is master of his house, who takes out of his treasure that which he has experienced, but that part of what he has experienced which he has filled with life inwardly, so that he can add something new to it and then be able to present it to his listeners.”
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • The following parables are taught to the disciples: the parable of the treasure in the field, the parable of the precious pearl, the parable of the fish caught in the net from which many are thrown out, and the good ones gathered for nourishment. These parables are only spoken about to the disciples, and they are asked whether they have understood. They answer with the word “Yes,” which in the context of the Gospel would mean the same if today we could acquire the right feeling for it, and say: Yes, Amen. — In this the wonderful composition lies, which does not have to be looked for because it comes across in a natural way.
  • 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 13: The Sacraments, Evolution and Involution
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  • Thus, we have exhausted the individual life of a human being, and there are still two human relationships left that are no longer of an individual nature. The one relationship is where the human being, standing here on earth in his physical bodily being, actually treasures a soul-spiritual relationship in heaven, so that the umbilical cord to his soul spiritual, which had been severed, so to speak, now again is reconnected to the soul-spiritual. This doesn’t involve individual people; it involves the relationship of exchange with the heavenly-spiritual. This is something which is present in all people, albeit unconsciously. If we were to be completely severed from the soul-spiritual, we would never find our way back, it is a deep process of involution which is eternally present in us, quite a hidden process, even more hidden than what happens in the inner soul life when the organism passes through death; for this reason it is a process which in the course of individual lives of people do not become conscious at all. For this, an outer evolutionary process must be looked for and this evolutionary process is given in the ritual of priest ordination. As the sixth one, we have a process which is given out of itself, as I said — you could call it a connection — and corresponding as its counter impulse or the outer evolutionary process, in the priest ordination. (He writes on the blackboard.)