Lecture 4
Stuttgart,
June 13, 1920
One
particular fact, a fact we have been discussing here a
number of times, is causing concern to anyone wishing to
work along the lines of a spiritual science in the spirit
of anthroposophy. I am referring to the fact that modern
humankind is basically failing to pay attention to the
powers of decline that are clearly in evidence, to powers
that must inevitably take our present civilization to the
edge of the abyss if they are allowed to come into
effect.
Surely we
have to admit to ourselves that many things are coming up
from the profound depths of human nature and coming to
realization; or in other words that there is a great deal
going on at present. On the other hand many of our fellow
citizens simply cannot make up their minds to pay proper
attention to what is really going on.
It is
reasonable to say that at the present time little effort
is made in cultural life to take a wider point of view
and pay genuine attention to the forces that shape our
world. There is one school — I have characterized
it a number of times over the years — that has its
roots mainly among the English-speaking peoples and is
rather secretive about its work. It is however
extraordinarily effective. A second school is the
movement that has come together because people want to
take account of the instincts of the masses, instincts
that are understandable and indeed also justifiable. In
its extremes this movement is represented by people who
have no idea of human evolution, who know nothing of the
principles that mean progress for the world. Certain
conditions, however, — I shall refer to these later
— enable them to hold a position of authority in
spite of their narrow-minded views and in spite of a
natural inclination for criminal activities that is in
fact quite considerable. They are of course clever people
and able to be to the fore in public life nowadays
because they impress people.
The third
movement that has an effect in cultural life is based on
particularly energetic representatives of the different
confessions — confessions of all kinds — who
also know very well what they want. They are the
fountainhead of everything that usually comes under the
heading of Jesuitism. Many people talk about Jesuitism
and the like, but still large numbers of our fellow
citizens are little inclined to pay proper attention to
what is really going on.
To get a
proper idea of current events one would have to take
account of a number of things. One thing to be
particularly taken into account however is connected with
a fact I also mentioned in my first public lecture here.
[ Note 20 ] It is the fact
that when it comes to their frame of mind, particularly
as regards the way they form ideas, present-day people
are in many, many instances continuing in a way that was
only suitable for the forming of ideas during the Middle
Ages. That was a great and significant way of thinking,
but it is now out of date. Some people have gone very
intensely into the medieval way of developing
sensibilities and forming ideas. These are the people who
hold more or less socialist views, and there are many of
them all over the globe. The ideas current among them
come to expression above all in a belief in authority
that is almost limitless. They cringe before anything
that assumes authority by simply taking a strong line
among them. This has made it possible for people like
Lenin and Trotsky [ Note
21 ] to impose their tyranny on millions of people
with the help of just a few thousand. That particular
movement is spreading from Eastern Europe into Asia at an
incredible pace. It imposes a tyranny worse than anything
seen during the worst periods of oriental tyranny.
All these
things need to be considered in forming an opinion on
current events. It has only been possible to give a rough
outline. Basically the only opposition to these trends
— and we are still thinking in terms of major
forces in world history, forces shaping the world —
comes from what should ideally be a truly honest, sincere
and genuine spiritual-scientific movement. If we compare
the interest brought to this spiritual-scientific
movement with the interest those other movements have
aroused within a relatively short time, and with the
influence these movements have gained, we have to say
that interest in this spiritual-scientific movement is as
good as nil at the present time.
We do not
fail to recognise of course that there are many people
who go along with this spiritual-scientific movement, or
at least tell themselves that they go along with it.
There would be an enormous difference, however, if people
really took note of the intensity with which those other
three movements work for the things they want to bring to
the fore, and then compared this with the intensity of
Interest that there is for spiritual science. The
spiritual-scientific movement is really approached in a
very superficial way, superficial in the way people feel
about it. The other movements on the other hand are
arousing a limitless intensity of feeling.
Does anyone
clearly understand — making it the centre of both
heart and mind — that if spiritual science is to
intervene to any serious extent in the forces that shape
the world, people must first of all give recognition and
proper value to initiation knowledge, or initiation
science as we call it? Initiation science today also
needs humanity's firm and decided interest. Many people
believe they are sincerely devoted to it, yet the
interest they muster is still rather superficial, subject
to all kinds of unimportant considerations.
The people
I have often called the real big shots in the
Anglo-American movement have initiation knowledge, but
certainly not for the benefit of humankind. Everything
based on Jesuitism has initiation knowledge and in its
own peculiar way Leninism also has initiation knowledge.
Leninism knows how to put things cleverly, using rational
ideas produced in the head, and there is a definite
reason for this The cleverness of the human animal, the
cleverness of human animal nature, is coming to the fore
in human evolution through Leninism. Everything arising
from human instincts, human selfishness, comes to
interpretation in Leninism and Trotskyism in a form that
on the surface seems very intelligent. The animal wants
to work its way to the fore, to be the most intelligent
of animals. All the ahrimanic powers that aim to exclude
the human element, to exclude everything that is
specifically human, and all the aptitudes that exist
within the animal kingdom — I have often stressed
this — are to become the forces that determine
humanity.
Consider
— and this is something else I have often stressed
— the conceit shown by humans when they invented
things such as linen paper, paper made from wood or the
like; in short, paper of any kind. Well, wasps and
similar creatures made this invention very much earlier,
building their nests from the same materials as those
from which we make paper. There you have human cleverness
within animal nature. If you now take all the cleverness
of this kind that exists within the whole animal kingdom,
and imagine ahrimanic powers taking this up and making it
come to life in human heads, in the heads of people who
follow only their egotistical instincts, you can see that
it may be true to say that Lenin, Trotsky and others are
the tools of those ahrimanic powers. That is an ahrimanic
initiation. It belongs to a different cosmic sphere than
our own world does. It is however an initiation that also
holds the potential for getting rid of human civilization
on earth, getting rid of everything that has evolved by
way of human civilization.
We are
therefore dealing with three schools of initiation. Two
are on the plane of human evolution and one is below that
plane, though it is an initiation of tremendous will
power, almost unlimited will power. The only thing that
can bring order into all these developments, setting a
goal that is worthy to be called human, is contained
within genuine spiritual knowledge. A true goal and
genuine sincerity will however only come from this
spiritual science if it is made into something that
involves the whole of our life, taking note how much
empty chatter, how much conceit and inner egotism comes
to expression in so much of what is usually said in its
name. These things cannot be left unsaid. On the
contrary, we need to discuss them over and over again.
How else can we hope to give souls the power today that
is needed to prevent civilization going into total
decline.
Let me take
a few minutes to give you a very concrete picture. Just a
short time ago I read the following in a newspaper:
Religion is a fantasy that arises in
human heads as a reflexive response to the way they
relate to each other and to nature. It is doomed to die
a natural death in the triumphant progress of a clear,
scientific and naturalistic interpretation of the truth
that is evolving hand in hand with the planned
evolution of a new society. [ Note 22 ]
Considering what one comes up against
nowadays with regard to souls fast asleep in the present
age, we may well ask ourselves how many people reading
this kind of thing in a newspaper article pull up short
as though stung by a viper, because a truly dreadful
symptom comes to expression in those lines. People do not
reflect on what would happen on this earth if these words
came to realization:
Religion is a fantasy that arises in
human heads as a reflexive response to the way they
relate to each other and to nature. It is doomed to die
a natural death in the triumphant progress of a clear,
scientific and naturalistic interpretation of the truth
that is evolving hand in hand with the planned
evolution of a new society.
‘Religion’ does not refer
here to some confession on other, nor to some religious
movement that one may quite rightly consider to be wrong,
nor merely to religion in the narrower sense, but to all
that is moral. If the thoughts expressed in those lines
were to come true the result would be that human society
in every part of the globe would very rapidly become a
herd of animals, animals capable of very sophisticated
thought, however. If a way cannot be found now for
opposition to arise against the principle that is growing
in the East of Europe and spreading across into Asia at
an incredible pace, civilization will be doomed. The
ideals expressed in those lines would then become
reality.
In the
light of such impulses in world history I do not think it
is Justifiable for people in some places to wish to
continue with the mystical small talk within closed
circles, small talk that against my Wishes has in the
long run also come up in spiritual science working
towards anthroposophy. Some people even consider it the
ideal! I do not think it is right to continue with this
in any form, totally disregarding what is demanded of us
in the wider interest of humanity on this earth. It must
be our will to consider those wider interests of
humankind without bias. We must make an effort and become
truly serious about certain basic principles—not
merely in theory, using our intellect, but instinctively.
Those principles have been obscured by all the
confessions in Europe and America and the intention is to
obscure them yet further.
We know
about the virulent propaganda campaign being launched
against spiritual science working towards anthroposophy,
we hear the bullets whistling all around. If therefore
opposition arises in some corner or another it would be a
pity to give oneself up to the harmful illusion —
an illusion indeed that today merits punishment —
that we may ever hope to achieve anything by converting
people who after all are the authorized agents of
something or other that belongs to the past. We cannot
and must not be opportunists or go for compromise. That
should be our special meditation every morning, as it
were. There have been well-meaning people who have said
we should simply try and explain to people in one
direction or another how we are endeavouring to bring the
Christ Mystery to the world. The more we do this, the
more bullets whistle around our ears from certain
quarters. Nothing goes more against the grain for
instance with certain Catholic or Protestant groups today
than that humankind should today gain true understanding
of the Christ Mystery. It is not in their interest that
the true Mystery of Christ comes to be known; all they
want is to hold on to the old ideas. If we had some kind
of strange and peculiar creed concerning Christ they
would treat us as a harmless sect, as odd characters, and
not fight us with the intensity we have come to
experience. Within the two schools, quite apart from the
third, there are however quite a number of people who
know that our aim is to speak of the Christ Mystery out
of the truth, and of social order out of the triune
principle. This makes them sit up and listen; it makes
them say: ‘It would take the ground away from under
our feet if we were to go for the truth; let us therefore
vow to destroy it.’ People do not fight us because
we are in error, they fight us because it is realized in
certain quarters that we want the truth. There is no
point is saying anything else about some of the things
that go on today. The cultural movement I am speaking of
has a profound interest in absolute clarity, particularly
also clarity of thought.
Remember
some of the things I have told you. What is the essential
point when we come to see what humankind needs above all
else today? The essential point is that our powers of
thought — everything we have by way of ability to
form ideas, except for sensory powers — have come
down to us from our life before birth or life before
conception. Everything we human beings are able to think
we have brought into the physical world when we were
born; we have brought it with us from the life we had
before we were born. All the thoughts we evolve whilst we
are in our physical bodies are faculties that govern the
whole of our essential human nature between our last
death and the birth process that brought us into our
present life on earth. When we are thinking here and now,
the powers of thought we use, not the thoughts, are a
shadow image of something that was at work before we were
born or conceived.
Try and
think of what we call the forces of nature today, of what
goes 01 in lightning and thunder, in the movement of
waves, in the way clouds are formed, in the rising and
setting of the sun, in wind and rain,in the way the
plants rise from the ground, in the way animals are
conceived and born and grow. Think of all the natural
processes You see all around; then think of them merely
as a picture, not the reality. So, please, think of
everything you have around you by way of natural forces
casting its shadow somewhere or other, and of these
shadows being taken up into a container and presenting
themselves to us as pictures. The relationship that
exists between nature as she actually is now and the
reality that lies behind is similar to the relationship
between life before birth and our faculties of thought in
the present earth life. Just think that there you have
everything that happens to your soul between death and
rebirth — I am showing it in diagrammatic form
— and then its shadow arises; a shadow arises of
everything you have there and this shadow becomes the
content of Your head, the content of your thoughts; it is
your faculty of thought. What you are thinking now, those
are the forces active before you were born. That is
‘nature’ in the spiritual world, if I may put
it in such a paradoxical way. The evolution of humankind
cannot progress unless we become aware that when we are
thinking, the existence we had before birth influences
our faculties of thought. Having entered into my present
earth life, I am continuing the life I had before birth
when I am thinking.
Who puts up
the greatest opposition to this idea? The greatest
opposition is put up by religious confessions that
maintain more or less the following: ‘A human child
is born. It pleases two people, a male and a female
individual on this earth, to come together and God
creates a soul in the spiritual world, a soul that then
connects with what is created between two people in the
act of begetting. That is how the human individual comes
into being.’ This is of course very different from
what I have just been saying. It is what confessions live
on in our modern civilized worlds. They all teach that
when two People copulate the spirit very kindly creates a
soul up above, a fresh new soul; it is then sent down to
unite with the physical body which has been created, and
something new has come into existence. To whom do these
confessions address themselves? They address themselves
to terribly egotistical individuals who simply cannot
bear the thought of being extinguished when they die. Yet
they are able to bear the thought — for they have
got used to it over the centuries, indeed soon it will be
millenia — that it pleases God to create souls for
human beings procreated here on earth. What their egotism
does i not allow them to accept is the thought that death
puts an end to it all.
Of course
you all know what life after death is like. I do not need
to go into it here. But let us turn our attention to
something quite different. Preachers in their pulpits
always need to assume that they are speaking to people
who cannot bear the thought of death being the end of it
all. The water they have to pour down from their
pulpits—irrespective of the particular creed
followed by the people who sit there below
them—must make it clear to them—I mean
unclear, of course—what happens after death. They
have to choose words most liable to excite the egotism of
people; they have to utter phrases that are fully in
accord with the egotism in the souls of people.
Let us
think what would happen for instance—to give a
particular example—if someone were freely and in
all seriousness to make certain aspects of the Roman
Catholic confession his target, say the dogma that when
two people copulate it must please God to send a freshly
made soul down to them. What would happen if criticism
were to be aimed at this? Someone going into the whole
issue without prejudice would find that it has nothing
whatsoever to do with anything to be found in the true
Christian faith. They would find that during the Middle
Ages the teachings of Aristotle infiltrated theology and
that Aristotle represented these ideas on the basis of
misunderstood Platonic ideas, saying that a fresh soul is
created for every newly generated human body and unites
with it. Something taken for granted as a fundamental
tenet in Christian beliefs in fact has nothing to do with
Christianity but is an Aristotelian principle. [ Note 23 ]
Let us move
on to something else. One element in religious beliefs is
the dogma of eternal punishment in hell. Again, entirely
an Aristotelian thought. Aristotle assumed that once a
soul had been created, lived on earth and then come into
the spiritual world, there was nothing it could do in the
spiritual world, as he saw it, but look back for all
eternity on what it had done during its one and only life
on earth. Aristotle imagined that a fresh soul was
created for every child, that this soul lived on earth
until the individual died and then for all eternity
occupied itself with the contemplation of what had
happened during one life on earth. If someone had
committed murder, they would have to look back on this
for ever. That is where the dogma of eternal punishment
in hell originated. It is a purely Aristotelian
concept.
Just think,
if the truth were to become known, instead of
Aristotelian thoughts presented as Christian dogma, the
people wishing to represent such Aristotelian ideas
masquerading as Christian dogma would be scared out of
their wits that people might find out about this, that
People might find out that their priests were not
teaching Christian Ideas from their pulpits, but
Aristotelian ideas that had crept into Christian
teachings.
Christian
beliefs also contain an infinite number of ideas deriving
from gnostic teachings. The Roman Catholic sacrifice of
the Mass has infinitely much in it that derives from the
Egyptian Mysteries. Many of the rites of the Catholic
Church — and the Protestant, too, in many
respects—contain things the origin of which must be
sought in all kinds of oriental religions. All they are
after is that people do not find out where these things
come from. What do they feel compelled to do? They have
to resort to slander! They have to say that the people
who are presenting the truth today are plagiarists
borrowing from oriental and gnostic teachings and so on.
‘Traubism’ is the order of the day. They come
up with learned calumnies like those presented by the
clergyman Professor Traub [ Note 24 ] and all the people who
parrot him. Why do people do such things? Because the
truth is coming to light and they all have an interest in
not letting it come to light. People will go on saying
that what we are doing is taken from some source or
other. They will provoke something that makes people go
against gnosis and things that are part of the very fibre
of their souls because they do not want it to come to
light in its true form. Gnosis — one is supposed to
say — is something terrible, something dreadful.
Then people will ignore it, being afraid of it, and the
preachers can talk about things that in fact have their
origin in gnosis. It is the preachers who talk about
things that originally came from gnosis, not the people
who speak about what has grown in the soil of spiritual
science working towards anthroposophy. What they are most
afraid of is that there is such a thing as pre-existence
of the soul, a life of the soul before birth and also
conception, that the soul has its roots in the spiritual
world through all the ages that any kind of knowledge and
creed among humankind might cover. For if the truth were
to become known there would be no room any more for such
blasphemy as that the gods are obliged to send a newly
made soul from the spiritual world for every single human
body, so that they might unite. All these things have
their origin of course in a desire for power that is
getting very strong. Behind it all are thoughts of power.
It is possible to put tremendous energies into such
thoughts of power simply by following certain
precepts.
What is
going on in Dornach at the moment, for instance? All
around, almost everywhere in Switzerland, articles on
anthroposophy are being published not one sentence of
which is true. [ Note 25 ]
The whole campaign started when an article appeared that
contained twenty-three lies. For weeks now, article on
article has picked up on those twenty-three lies; they
have appeared almost everywhere in the Catholic press in
Switzerland and not a single sentence is true. Why is
this happening? It happens because the many followers of
these people are brought to a certain state of mind by
being told untruths, a state of mind where it is no
longer possible to tell the difference between truth and
falsehood.
Think of
all the efforts we go to in spiritual science working
towards anthroposophy to form sufficiently clear ideas;
for instance, as to how far the things we become aware of
in human minds, in the form of dreams, may or may not be
reflecting the truth. As human beings we cannot
immediately distinguish truth from falsehood when
something appears in the course of a dream. The same
state of mind arises for a congregation when they are
told lies by people who know that those lies will be
believed. The soul is brought to a state, a mood. by
those lies where it becomes the willing tool of those
desiring power. It is easiest to get people into your
power by planting illusions in their unsuspecting minds.
Articles full of lies are systematically put out with the
intention of creating the kind of mood that can be
created with lies. That will be the inevitable
consequence of the probabilism which the Jesuits have
been teaching for a long time. It is merely a final
consequence.
It is of
course difficult to rouse modern souls from their general
torpor to stand up against such people. The day before I
left we were forced to arrange for a lecture—for we
must fight, of course, even if we do not want to, against
the lies that come up in Dornach. Dr BooS, one of the
most courageous of our young protagonists, called on
everyone who had anything to say on the subject of the
lecture to join in the in the discussion — it was a
public lecture, of course. When no one came forward he
said openly and publicly that he publicly declared the
cleric who had first written those twenty-three lies, a
priest called Arnet in Reinach, to be unworthy of his
priestly calling, for disseminating scurrilous lies.
One cannot
help oneself. And then, even when this had been said,
only one individual stood up among those present, a
teacher, shaking in his boots if I may put it like that,
and said: ‘Just wait. There are more articles to
come, and in the end you will see!’ Well, all I
could say was that there had been twenty-three lies to
begin with, and the truth about those twenty-three lies
will without doubt never emerge, however long it takes
until there is an end to the matter even if the end does
not come until the end of the world. Not the least
attempt has been made in everything published so far
— and a respectable number of articles have already
appeared — to go into those twenty-three lies.
Other
things have been tried, using a strange logic. The
pamphlet by the Tübingen speaker was brought into
play — it actually played a large role — but
the people who bring professor Traub's pamphlet into play
in their articles have not properly understood what he
said. They will write that this man Steiner is borrowing
from all kinds of ancient writings, from the Upanishads,
the Egyptian Isis Mysteries and the ‘Akashic
Records’ — well, I suppose the typesetter may
have put that in, but on the other hand the clerical
gentleman may have done so. I therefore said that it was
not really my concern to correct printers' errors, but
that it surely is a strange way of reading Traub's
Pamphlet if immediately afterwards the reader has
forgotten that not even Traub says anything so stupid as
that the Akashic Records are to be found on library
shelves; I said that one cannot really accuse people of
borrowing from that old tome, the Akashic records, for
spiritual science based in anthroposophy.
Our
attackers have also gained support among liberal
thinkers. Dr Boos was going great guns in a liberal
paper, saying that this was a deliberate untruth, since
the writer must have known that there were no Akashic
Records in his library. He could not possibly have them
in his library and so he ought to have known; he must
have written a deliberate untruth. What did the person
concerned do? He wrote that Dr Boos was evading the
issue, as it was self-evident that the typesetter must
have been responsible for the ‘Akashic
Records’ error and not he himself. In his view the
kind of sophistry that made authors responsible for that
kind of printing error merely showed what kind of stable
people came from.
Well, you
see the kind of mentality one is dealing with. But do not
underestimate it! You have to realize that it is going to
be a hard fight, particularly in this direction. The aim
is to prevent people from finding out about what I have
been saying. What I said, first of all in the medical
course, is the following: It is particularly when one is
making serious efforts to determine the spiritual laws of
this world, doing so on the basis of present-day life,
when one tries to reach the deeper secrets of human
nature by making these things one's own on the basis of
present-day life, and then also finds them written in
ancient works — albeit arising from an intellectual
life that was more instinctive and atavistic—that
one feels very humble in perceiving the greatness of the
instinctive, atavistic intellect that human beings once
possessed; that has been lost and must now be found
again. These words were spoken in awareness of the fact
that knowledge which today has to be sought within life
was once instinctive wisdom given to humankind. Much of
that ancient wisdom has of course survived in the
religious beliefs, though it has become corrupted. Yet
the people professing those beliefs want to make
humankind fear that original wisdom, and when they talk
about it say more or less the following: `Those dreadful
people who pursue anthroposophy today are borrowing
everything from that ancient wisdom'. If they went into
the matter they would find that the spiritual science
offered to humankind in anthroposophy is very different
from anything ever borrowed from anywhere, from the
Upanishads or whatever. So we had to borrow indeed from
that ancient tome called the Akashic Records! To prevent
people getting sight of something that belongs to the
present age our enemies are letting their bullets come
whistling from all around.
Let us be
clear about one thing. You may feel tempted now and then
to stress the good points of one thing or another. The
alliance between Jesuitism and the Social Democrats which
is getting closer and closer by the day is something
entirely natural. There is nothing unnatural about it.
The Social Democrats are equipped with the same kind of
ideas as the Jesuits, only they take them the other way
round. One thing, however, that differs from all else
that is felt is the 'eternal nature of the human being'.
This has become the teaching of egotism. It is restored
to its true form when the pre-existence concept, of a
human soul having a life before birth, or before
conception, once again becomes the effective moral
principle. The knives will come out to fight this idea.
We shall only be able to progress in the world if in the
first place truth has inner power. This inner power can
only be effective, however, if in the second place people
have the courage, however few they may be in number, to
carry this truth in their souls, carry it in their souls
in all seriousness, uprightness and honesty and without
compromise. It is useless for us to play down the
tremendous difference which exists between true
Christianity and the Catholic and Protestant
Aristotelianism which holds the idea that souls are
created for bodies as they arise through procreation. We
must not play down this difference. If we do play it down
we will not even notice where the idea of power, the
desire for power, has its real origins.
I find
myself referring again and again to the pastoral issued
by a Roman Catholic bishop. [ Note 13 ] This document really
exists. According to it the faithful must regard their
priest as ranking higher than God and Christ, for each
time the priest performs the consecration at the altar
Christ is forced to be present by that altar, to be
present in the bread and the wine which is His body and
His blood. The priest therefore has greater power in the
universe than a god. That is what it says in a pastoral
that really exists and has also been quoted in many other
pastorals. Now you may ask me if that is consistent with
the abolition of the spirit by the Council of
Constantinople [ Note 26 ]
in 869. The answer is yes. A Roman Catholic saying that
God is more powerful than a priest would say so because
people will not accept any other view nowadays. People
are so much asleep in their souls that they never ask
themselves: ‘What was the person [ Note 27 ] writing to Moleschott
really saying who had the nerve to say that a criminal, a
liar, a murderer is a moral person only if he can be
fully himself and is an immoral person if he does not
bring to expression what he has in him. for this would
impose restraints on his individuality, and that an
inclination to murder is just as valid as other
inclinations are’? Modern souls do not have the
courage to say to themselves: ‘If scientists
continue to teach the kind of basic philosophy that they
have been teaching, the inevitable conclusion simply has
to be that criminals, murderers, are just as good as
someone trying to act morally, as it were. People merely
lack the courage to admit this.’ When materialism
had its flowering, at the time when people like Vogt,
Moleschott and Buechner [ Note
28 ] , all of them courageous men, were publishing
their writings, such things were admitted. The present
age is too cowardly, however, to make such admissions.
Nor is there sufficient courage in the sleeping souls of
the present to admit to oneself: 'If you go by the spirit
of those creeds and statements a priest is indeed more
powerful than a god.'
The school
of thought represented by spiritual science working in
the spirit of anthroposophy must above all work towards
clear thinking in every respect. Its message cannot be
grasped if thoughts are unclear, it cannot be grasped in
a vague and vaporous mysticism but only with crystal
clear thoughts, thoughts which in my Philosophy of
Freedom [ Note 29 ] I
have tried to show are the starting point for genuine
human freedom.
We may
continue our discussion of the subject when I am able to
speak to you again. I hope this will be soon.
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