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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • With this we have given something which our current abstract process for acquiring knowledge actually presents in life. However, a question remains, which is an important question. We can understand that something happens in people through the Word, because the Word works into the corporeality and man forms himself through words. We can also understand that through the sacrificial act something happens in the inner part of man because the sacrificial act is executed in such a way that he is not just holding back what is in his body, but that his feeling and willing takes part in the sacrificial act. As a result, an earthly event in the body is connected to a super-earthly event. This can be comprehended. In fact, quite different feelings are experienced during the sacrificial act than any during any other processes in ordinary outer activities. A dampening of the consciousness which is carried within, is numbed. If we can now say something happens within human beings, then the great question arises which we want to address in future: does this event, which is primarily an independent event, does it not take its course in outer events? Is it not also a world event? If so, then we should ask ourselves, what a person experiences as in an outer action, which is symbolic and thus somehow withdraws from the course of events in natural phenomena — do such actions in their turn somehow weave into the course of events in natural phenomena? Are they something real, outside of the human being? This is the other component of the question. As we said, we will occupy ourselves with this question in the next days.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • My dear friends, if with your deepest insight you want to look at what such a point of view has caused for the doom of the human soul, starting in the lowest classes in school, then in order to do what needs to be done today, you must search much deeper than is normally done. You can’t get stuck half way and say: We must withdraw religious content from the general view of the world, we must have our own religious certainty and beside it, science may exist. — For then, at most, man’s moral-religious view of the world will help him return to the bosom of the blessed Roman Catholic Church to numb himself if he still comes under such an anaesthetic.
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Anthroposophy doesn’t follow philosophic speculation about people, but the way which I outline in my book “Knowledge of the Higher Worlds and its Attainment,” in the withdrawal of the soul into observation, and then the attainment towards not remaining stuck in the mineral element in man, which is perpetually dead and is incorporated as a dead mineral element in the being of man, but that one gets to, through what could be called the ether body or creative force, observe what the real foundation of the sleeping human being is.
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • People certainly sometimes think curiously about things. I knew an anatomist, Hyrtl, who was an extraordinary big man who equally had a stimulating influence on his students and had a long life after he retired. He became over 80 years old then he died in a small place into which he had withdrawn. Just after Hyrtl’s death, a widow who was a farmer encountered a man and she said to him: “Yes, now Hyrtl has died, we liked him so much, but he studied so much, and that’s why he had to die; it doesn’t bode well if one studies so much.” — To this the man asked: “But you husband, how old was he when he died?” She said: “45 years.” — Now the man asked if her husband has studied more than old Hyrtl? — You see, similar things actually happen on closer examination.
• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • Therefore, for someone who handles words, he must also acquire an understanding for the continuous observation, while he is writing, that what he is writing pleases him, that he gets the impression that something hasn’t just flowed out of a subject but that, by looking simultaneously at it, this thing lives as a totality in him. Mostly, the thing that is needed for the development of some capability is not arrived at in a direct but in an indirect way. I must explain this route because I have been asked how one establishes the power for speech formation. This is the way, as I have mentioned, which comes first of all. As an aside I stress that language originates in the totality of mankind, and the more mankind still senses the language, so much more will there be movement in his speech. It is extraordinary, how for instance in England, where the process of withdrawal of a connection with the surroundings is most advanced, it is regarded as a good custom to speak with their hands in their trouser pockets, held firmly inside so they don’t enter the danger of movement. I have seen many English people talk in this way. Since then I’ve never had my pockets made in front again, but always at the back, for I have developed such disgust from this quite inhuman non-participation in what is being said. It is simply a materialistic criticism that speech only comes from the head; it originates out of the entire human being, above all from the arms, and we are — I say it here in one sentence which is obviously restricted — we are on this basis no ape or animal which needs its hands to climb or hold on to something, but we have them as free because with these free hands and arms we handle speech.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • In our becoming a child out of the periphery of the cosmos and drawing in our ‘I,’ in death we withdraw, and we have for this the sign of the transubstantiation, the de-materialization. Where does this power come from? See, just as the peripheral forces work towards the centre when we speak about birth, these forces which we have called up in the offering, work outwards into the world. They work because we have entrusted our words into the smoke. They now work from out of the centre and they carry the dematerialised words through the power of the speaker and in this way, we come into the position, to fulfil the fourth, the opposite of the descent, the merging with the Above, the communion. (Writes on the blackboard:)
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Within his soul, Augustine just couldn’t come to terms completely with how the spiritual worked into matter. Augustine for instance sought amongst the Manichaeans for a possibility of how to recognise the spiritual in the material. He didn’t manage; he actually only managed by withdrawing completely into himself, in order to depend on the self-assurance of his human I, which made him one of the precursors of the famous Descartes declaration: “Cogito, ergo sum.” (I think, therefore I am.) This principle is found with Augustine already. However, on the other hand he was confronted with a certain doubt about the teaching, and this doubt was eating him up. One can certainly understand out of the configuration of the time, why Augustine felt this way. How the old heathen point of view of the church fathers, namely Clemens von Alexandria, was still completely accepted, so that in the oldest Christian times they were totally overtaken by the pagan in Christian teaching, and this Augustine could no longer accept, because in his human soul constitution it was no longer appropriate. The teaching content was also shaped in such a way that, essentially in the time of the Council of Nicaea, it had been brought as abstract dogmas which could then be absorbed by intellectualism. So the human soul in Augustine’s time, I can mention, was already driven towards intellectualism. From then on Augustine could do nothing other than accept the dogmatic Catholic Church content, in order to find a teaching content.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • If you want to speak in the Goethean sense, you would say: At one stage in the unfolding, the spiritual is withdrawn and the sensory aspect developed in the farthest periphery (he draws on the blackboard) and here where growth has been drawn inward, is where the spiritual develops and the sensory is squeezed into the most inconspicuous germ imaginable. So, we certainly have to take into account that when we speak about a concept of development, we have to speak about rhythms, but we don’t come right with the development concept if we actually look at what nature is. In that moment we come up with history, things get a bit more complicated. Take for instance the course of historic development in that time span which I’ve characterised yesterday, from Augustus to Luther. (He writes on the blackboard.)
  • It is extraordinarily important to visualise everything that was contributed in this period of time, outwardly and inwardly, in the outer cultural life and the inner spiritual and soul life, towards humanity. Just imagine, that in this time epoch there was also the infinitely significant mystic ... (stenographer record unclear, other than the name containing a B) ... who lived at this time when the booklet was drafted which played a big role in Luther’s point of view, called “Theologia deutch,” and then we can think about what directly resulted after this time as extraordinary, rising from the foundation of historical development in minds like Paracelsus, and Jakob Böhme, just afterwards. When we look at these things, then we have primarily the impression — we must have an impression — that there was during this period of western development a strong tendency towards turning inwardness. Souls turned inward. If you enter completely into such arguments as sermonized by for instance Johannes Tauler, you will discover an inward striving, a withdrawal from the outer things, a waiting until, one could call it, a sparkle arose which could then renew the human mind. I have also characterised this in my booklet about the Middle Age mystics. When you look at such inner striving as with Tauler, when you notice how he, after years during the course of his life, he had become ever more mature in his internalization, how he in quite a mysterious way met a person and how this person simply through an impression from something out of that already deepened interior was transformed, so that this created the occasion for a sermon which was described in such a way that all who listened in the church were as struck as if by a blow and some fell down as if dead. People were so struck within their souls that they fell into quite a faint.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • We see in this rebellion, one could call it, the tendency of morality to withdraw within, at least to save the divinity within morality, according to what one had lost in outer worldliness. We see this morality being turned inward, being searched for as the “little spark” mentioned by Meister Eckhard, by Tauler, by Suso and so on, and how in particular it profoundly, intimately appears in the booklet “Theologia Deutch.” This, my dear friends is the battle for the moral, which now came to the fore, not to be lost within the divine spirituality, when it has already been lost in outer world knowledge and administration of the world. However, for a long time one was not ready to use such force like Suso regarding morality and seize the divine to penetrate the moral.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • Catholicism, as Roman Catholicism, has actually always known how to act consistently. To a certain extent it has turned out, lifted out, from general humanity, all those who were descendants of Christ Jesus himself and so a sharp awareness has come about, separating the priestly spiritual generation, meaning those people connected to consecration, from all other people who had not attended consecration. Like a member of the nobility who for instance connects his bloodline back to the 18th ancestor and knows who carry this blood in their veins, their ancestral connection differs from that of the rest of humanity, in the same way there’s a difference from those consecrated into the apostolic succession up to Christ himself, who have continuously and consistently received consecration, right down to those who had not received it. They felt themselves placed in this connection and felt others were different; that’s why it was quite necessary during a certain time period that certain things were presented to people. A person gradually absorbed what had more or less consciously existed in his awareness and allowed this to be expressed in his actions. After this, because of the ever-increasing sharper awareness related to the Christ developed, came the necessity for greater withdrawal for the uninitiated: celibacy. The celibate already had his inner foundation and there where the celibate was dogmatised it was found throughout that the priest had to withdraw from connecting to all others, was a human personality who found it far more important to practice the priest consecration as a conscious inheritance of the father of his ancestors and because he was placed in this ancestral blood of a spiritual ancestry, he could not be in contact with that world from which he was taken out by the consecration ceremony. The moment a person strongly experienced this particular situation of priesthood in relation to the world, the necessity for celibacy was added, and of course th