VI
THE SCHOOL OF CHARTRES
Among the
spiritual conditions of evolution that have led to the
Anthroposophical Movement and that are contained within its
karma from the spiritual side, I have mentioned two
external symptoms. The one is expressed in the rise of the
Catechism with its questions and answers, leading towards a
faith which is no longer in direct touch with the spiritual
world. The other is represented by the Mass becoming
exoteric. The Mass in its totality, including the
Transubstantiation and Holy Communion, was made accessible
to all, even to the unprepared. It thus lost its character
of an ancient Mystery.
These two earthly
events led those who observed them from the spiritual world
to prepare in a very definite way, within the stream of
spiritual evolution, for what was to become a spiritual
revelation at the turn of the 19th and 20th centuries,
— a revelation fitly adapted to the course of time.
For this new spiritual revelation had to come after the
Michael event, and in the time when the old, dark Age of
Kali Yuga had run its course and a new Age was to arise for
humanity. Today we have a third thing to add. We must first
bring before our souls these three spiritual conditions,
which were able to draw together a number of human beings
even before they descended into the physical world in the
last third of the 19th or at the turn of the 19th and 20th
centuries. For only when we are aware of these conditions,
shall we be able to understand certain extra-karmic events
which flowed into the streams of life that are welded
together in the Anthroposophical Movement.
The peculiar
attitude to Nature on the one hand and to things spiritual
on the other, which has evolved so greatly by our time,
comes down to us only from the period that began in the
14th (15th) century. Before that time, the relationship of
mankind especially to the things of the Spirit was very
different. Man approached the Spirit not in concepts and
ideas but in living experiences that still penetrated to
the Spiritual, however slightly.
We today, when we
speak of Nature, have a dead abstraction — empty of
all being. And when we speak of the Spirit, we have
something vague whose existence we presume somehow or other
in the world, and comprise it in abstract concepts or
ideas. It was not so in the time when the souls who are now
finding their way together in the longing for a new
Spirituality, had their important former incarnation,
— when in that incarnation they harkened to what
Initiates and Leaders of Mankind had to tell them for their
inner needs. To begin with we have the age that goes on
into the 7th or 8th century, when we still find a delicate
connection of the human soul with the spiritual world
— a conscious experience of the spiritual world
itself. Even the men of knowledge and learning in that time
were still in a living relationship to the spiritual world.
Then we have the age beginning in the 7th or 8th century
and going on to the great turning point in the 14th and
15th, — the time when the human souls who had lived
in the first Christian centuries, partaking in that former
period upon the earth, were once more in the life between
death and a new birth.
But though
— from the 6th, 7th or 8th century onwards —
there was no direct connection with the spiritual world,
nevertheless a certain awareness of this connection still
found a haven of refuge, if I may put it so, in isolated
centres of learning. In isolated centres of learning men
still spoke, in knowledge, in the way they had spoken in
the first Christian centuries. Nay more, it was possible
for single, chosen human beings to receive deep inner
impulses from the way in which the spiritual world was
spoken of, — impulses enabling them, at certain times
at least, to break through into the spiritual world. There
were indeed isolated centres where teachings were given in
a manner of which the people of today can have no
conception.
This only came to
an end in the 12th, 13th century, when at length it all
flowed into a great poem in which it found as it were its
consummation for the experience of mankind. I mean the
Divina Commedia of Dante.
In all that lies
behind the origin of the Commedia we have a wonderful
chapter of human evolution. For at this moment the
influences from the earth and from the cosmos are found in
perpetual interplay. The two were ever flowing into one
another. Human beings on the earth had lost, to some
extent, the connection with the spiritual world. And in
those who lived above — who, while on earth, had
still experienced such a connection, — the earthly
conditions which they now beheld called forth a strangely
painful feeling. They saw the slow death of what they
themselves had still experienced on earth. Then from the
super-sensible world they enthused-inspired-inspirited
— certain individualities in the world of sense, so
that here or there at any rate there might arise a home and
centre for the real connection of man with the spiritual
world.
Let us clearly
bear in mind what I indicated here many years ago. Even
until the 7th or 8th century — in a kind of echo of
pre-Christian Initiation — Christianity was taught in
centres that had remained as the high places of knowledge,
relics of the ancient Mysteries. In those centres human
beings were prepared, not so much by way of instruction,
but by an education towards the Spirit — a training
both bodily and spiritual. They were prepared for the
moment when they might have at least a delicate vision of
the spirituality that can manifest itself in the
environment of man on earth. Then they looked outward to
the realms of mineral and plant-nature and to all that
lives in the animal and human kingdoms. And they saw,
springing forth like an aura and fertilised in turn out of
the cosmos, the spiritual-elemental beings that lived in
all Nature.
Then above all
there appeared to them as a living Being, whom they
addressed as they would address a human being — only
it was a being of a higher kind, — the Goddess
Natura. She was the Goddess whom they saw before them in
her full radiance, in full reality of soul. They did not
speak of abstract laws of Nature, they spoke of the
creative power of the Goddess Natura, working creatively in
all external Nature.
She was the
metamorphosis of Proserpine of antiquity. She was the
ever-creating Goddess with whom he who would seek for
knowledge must in a certain way unite himself. She appeared
to him — appeared to him from every mineral, from
every plant, from every creeping beast, from the clouds,
the mountains, the river-springs. Of this Goddess who
alternately in winter and in summer creates above the earth
and beneath, — of this Goddess they felt: She is the
hand-maid of that Divinity of whom the Gospels tell. She it
is who fulfils the divine behests.
And when the
seeker after knowledge had been sufficiently instructed by
the Goddess about the mineral and plant and animal natures,
when he was introduced into the living forces, then he
learned to know from her the nature of the four Elements:
— Earth, Water, Air and Fire. He learned to know the
waving and weaving within the mineral and animal and plant
kingdoms of the four Elements which pour themselves in all
reality throughout the world: — Earth, Water, Fire,
Air. He felt himself with his etheric body interwoven with
the life of the Earth in its gravity, Water in its
life-giving power, Air in its power to awaken sentient
consciousness, Fire in its power to kindle the flame of the
I. In all this he felt his human being interwoven, and he
felt: This was the gift of instruction from the Goddess
Natura — the successor, the metamorphosis of
Proserpine. The teachers saw to it that their disciples
should gain a feeling, an idea of this living intercourse
with Nature — Nature filled with divine forces,
filled with divine substance. They saw to it that their
pupils should penetrate to the living and weaving of the
Elements.
Then when they
had reached this point, they were introduced to the
planetary system. They learnt how with the knowledge of the
planetary system there arises at the same time the
knowledge of the human soul. “Learn to know how the
wandering stars hold sway in the heavens, and thou shalt
know how thine own soul works and weaves and lives within
thee.” This was placed before the pupils. And at
length they were led to approach what was called “The
Great Ocean,” — but it was the Cosmic Ocean,
which leads from the planets, from the wandering stars, to
the fixed stars. Thus at length they penetrated into the
secrets of the I, by learning the secrets of the universe
of the fixed stars.
Mankind today has
forgotten that such instructions were ever given; but they
were. A living knowledge of this kind was cultivated until
the 7th or 8th century in the last relics of the ancient
Mysteries. And as a doctrine — as a theory — it
was still cultivated even until that turn of the 14th and
15th centuries of which we have so often spoken. In certain
centres we still see these old teachings cultivated, though
with the greatest imaginable difficulties. They were
well-nigh shadowed-down to concepts and ideas; yet the
concepts and ideas were still living enough to kindle, in
one man and another, the upward vision of all the realities
of which I spoke just now.
In the 11th and
especially the 12th century, reaching on to the 13th, a
truly wonderful School existed. In this School there were
teachers who still knew how the pupils in preceding
centuries had been led to a conscious experience of the
Spirit. It was the great School of Chartres. Here there
flowed together all the conceptions that had issued from
the living spiritual life which I have described.
Wonderful
masterpieces of architecture are to be seen in Chartres to
this day. Thither there had come above all a ray of the
still living wisdom of Peter of Compostella, who had worked
in Spain. He had cultivated a living exemplary
Christianity, speaking still of Natura the handmaid of
Christ, and describing still how when great Nature has
introduced man to the elements, to the planetary world, to
the world of stars, then and then only does he become ripe
to make acquaintance in very reality of soul with the seven
helpmates, who come before the human soul, not in abstract
chapters of theory, but as the living Goddesses:
Grammatica, Dialectica, Rhetorica, Arithmetica, Geometria,
Astronomia, Musica. The pupils learned to know them as
Divine-spiritual figures, living and real.
Those who were
around Peter of Compostella spoke of them still as living
figures. His teachings radiated into the School of
Chartres. In the same School of Chartres there lived, for
example, the great Bernard of Chartres, who inspired his
pupils, for though he could no longer show them the Goddess
Natura, nor the Goddesses of the seven Liberal Arts, still
he spoke of these in so living a way that their imagined
pictures at least were conjured before his pupils.
There taught
Bernardus Silvestris, raising before his pupils in mighty
and powerful descriptions what had been the ancient
wisdom.
And above all
there was John of Chartres who spoke of the human soul with
an inspiration truly majestic. It was here that John of
Chartres, also known as John of Salisbury, unfolded the
conceptions wherein he dealt with Aristotle, —
Aristotelianism. His chosen pupils were so influenced that
they arrived at a new insight. They saw that such teaching
as had existed in the first centuries of Christendom could
no longer exist on earth, for earthly evolution could no
longer bear it. It was made clear to them: — There
was an ancient, almost clairvoyant knowledge, but it grew
darkened. We can only know of Dialectic,
Rhetoric, Astronomy, Astrology — we can no longer
behold the Goddesses of the seven Liberal Arts.
Henceforth
Aristotle must work, — Aristotle who already in
antiquity was equal to the concepts and ideas of the fifth
Post-Atlantean epoch.
With an inspiring
force, what had thus been taught in the School of Chartres
was then transplanted to the Order of Cluny, where it was
turned to a more worldly form in the ecclesiastical
enactments of the Abbot Hildebrand — Abbot of the
Monks of Cluny — who afterwards became Pope under the
name of Gregory the Seventh.
Meanwhile in the
School of Chartres itself these teachings continued to be
given with remarkable purity. The whole of the 12th century
was radiant with them. And there was one who was in reality
greater than all the others, — who taught in
Chartres, with what I would call a true inspiration of
ideas, the Mysteries of the seven Liberal Arts in their
connection with Christianity. I mean Alain de Lille, Alanus
ab Insulis. Alain de Lille at Chartres in the 12th century
fired his pupils with a true enthusiasm. His great insight
showed him that in the coming centuries it would no longer
be possible to endow the earth with spiritual teachings
such as these. For these teachings were not only Platonism;
they contained the teachings from the old seership of the
pre-Platonic Mysteries, with the difference that it had
since received Christianity into itself.
To those in whom
he presumed an understanding for such things, Alain de
Lille taught already in his life-time that an Aristotelian
form of knowledge would now have to work for awhile on
earth, — Aristotelianism with its sharply defined
conceptions and ideas. For in this way alone would it be
possible to prepare for what must come again as a
Spirituality in later time.
To many a human
being of today who reads the literature of that time, it
appears dull and dry. But it is by no means dry, when we
gain some conception of what stood before the souls of
those who taught and worked in Chartres.
And in the poetry
too, which went out from Chartres, how vitally do we feel
the sense of union with the living Goddesses of the seven
Liberal Arts. In the poem ‘Bataille des Sept
Arts,’ deeply penetrating as it is for anyone who
understands it, we feel the living spiritual breath of the
seven Liberal Arts. All these things were working in the
12th century.
You see, all this
was living in the spiritual atmosphere of that time, and
was still making itself felt. It was still to some extent
akin to the Schools that continued to exist in Northern
Italy, in Italy generally, and in Spain, though their
existence was sporadic. Nevertheless these things became
transplanted in a living way into all manner of spiritual
currents on the earth. Towards the end of the 12th century
much of this was still working at the University of
Orleans, where remarkable teachings of this kind were
cultivated, and something was still present of an
inspiration from the School of Chartres.
And then, one day
down in Italy, an Ambassador who had been in Spain,
standing at that moment under a great historic impression,
received a kind of sun-stroke, and there arose in him as a
great and mighty revelation all that he had received as a
preparatory training in his School. All this became a
mighty revelation under the influence of the slight
sun-stroke which came over him. Then he saw what man could
see under the influence of the living principle of
knowledge: He saw a mountain mightily arising with all that
lived and sprang forth from it, minerals, plants, and
animals, and there appeared to him the Goddess Natura,
there appeared the Elements, there appeared the Planets,
there appeared the Goddesses of the seven Liberal Arts, and
at length Ovid as his guide and teacher. Here once again
there stood before a human soul the mighty vision that had
stood before the souls of men so often in the first
centuries of Christianity. Such was the vision of Brunetto
Latini which was afterwards handed down to Dante and from
which Dante's Divina Commedia took its source.
But there was
still another outcome for all those who had worked in
Chartres, when they passed again through the gate of death,
and, having passed through the gate of death, entered the
spiritual world. Deeply significant was the spiritual life
which they had led: Peter of Compostella, Bernard of
Chartres, Bernardus Silvestris, John of Chartres (John of
Salisbury), Henri d'Andeli, author of the poem
“Bataille des Sept Arts,” and above all, Alain
de Lille. Alain de Lille, in his own style of course, had
written the book Contra Hereticos, where on behalf
of Christianity he turned against the heretics, writing
directly out of the old vision which was in fact the vision
of the spiritual world. And now, all these souls, these
individualities who had been the very last to work within
the echoes of seership, the wisdom seen in fulness of
spiritual light, — they all of them entered into the
spiritual world. And in that spiritual world they came
together with other souls, of great significance, who were
preparing for a new earthly life just at that time. For
they were preparing to descend in the very near future into
an earthly life where they would work in the sense that was
necessary, to bring about the subsequent turning-point: the
turning-point of the 14th and 15th century. We have a great
spiritual life before us, my dear friends. The last great
ones of the School of Chartres had just arrived in the
spiritual world. Those individualities who afterwards
brought forth the full flower of Scholasticism were still
there in the spiritual world, and at the beginning of the
13th century there took place one of the most important
exchanges of ideas behind the scenes of human evolution,
— an exchange of ideas between those who had carried
up the old Platonism, inspired by spiritual vision, from
the School of Chartres into the super-sensible world, and
those on the other hand who were preparing to carry
Aristotelianism down to earth, as the great transition to
bring about a new Spirituality that was to flow into the
evolution of mankind in the future.
They came to an
agreement with one another. The individualities from the
School of Chartres spoke, as it were, to those who were
preparing to descend into the physical world of sense, who
were preparing to cultivate Aristotelianism in the
Scholastic system which was right for that age. They spoke
to them as it were, and said: For us it is impossible to
work on earth for the present; for the earth is not now in
a condition to cultivate knowledge in this living way. What
we, the last bearers of Platonism, were still able to
cultivate must now give place to Aristotelianism. We will
remain up here.
Thus the great
spirits of Chartres remained in the super-sensible world,
nor have they returned hitherto in any earthly incarnations
of significance. But they were working mightily, helping in
the formation of that mighty Imagination in the spiritual
world that was formed in the first half of the 19th century
and of which I have already told you. They worked in full
harmony with those who descended with their Aristotelianism
to the earth.
The Dominican
Order, above all, contained individualities who lived in
this kind of “super-sensible contract,” if I may
so describe it, with the great spirits of Chartres, for
they had agreed with them: “We will descend in order
to continue the cultivation of knowledge in the
Aristotelian form. You will remain up here. On earth too we
shall remain in union with you. Platonism for the present
cannot prosper on the earth. We shall find you again when
we return, and then together we will prepare for that time
when the period of Scholastic Aristotelianism will have
been completed in earthly evolution, and it will be
possible to unfold Spirituality once more in communion with
you, with the spirits of Chartres.”
It was, for
example, an event of deep significance when Alain de Lille,
as he had been called in earthly life, sent down to earth a
pupil well instructed by him in the spiritual world. For in
this pupil he sent down on to the earth all the
discrepancies, it is true, which could arise between
Platonism and Aristotelianism, but he sent them down so
that they might be harmonised through the Scholastic
principle of that time. Such was the spiritual working,
especially in the 13th century, to the end that there might
flow together the workings of those who were on the earth,
— who were on the earth for instance in the garment
of Dominicans, — and those who had remained in yonder
world. For the time being, these latter could find no
earthly bodies in which to stamp their spirituality. For
theirs was a spirituality which could not come down to the
Aristotelian element.
So there arose in
the 13th century a wonderful co-operation of that which was
being done on earth with that which was flowing down from
above. Often those who were on earth were not conscious of
this working from the other side, but those who were
working on the other side were all the more conscious. It
was a truly living co-operation. One would say, the
principle of the Mysteries had ascended to the heavens and
sent down its Sun-rays thence upon all that was working on
the earth.
This went into
all the details and can be traced above all in the detailed
things that happened. Alain de Lille, in his own earthly
life as a teacher at Chartres, had only been able to go so
far that at a certain age of life he put on the garment of
the Cistercians. He became a priest of the Cistercian
Order. In the Cistercian Order at that time, in the
exercises of that Order, the last relics of a striving to
awaken Platonism — the Platonic world-conception, in
unison with Christianity — had found a refuge.
The way in which
he sent a pupil down to the earth expressed itself in this:
he sent his pupil down to continue through the Dominican
Order the task that was now to pass over to
Aristotelianism.
The transition
expressed itself outwardly in a remarkable symptom. For the
pupil of Alanus ab Insulis of whom I am speaking, —
his pupil, that is to say, in the worlds above the earth,
— having descended to the earth, first wore the
garment of a Cistercian, which he only afterwards exchanged
for that of a Dominican.
Such were the
individualities who worked together: those who afterwards
became the leading Schoolmen and their pupils, —
human souls long connected with one another, — and
these in turn united with the great spirits of the School
of Chartres, united in the sensible and super-sensible
worlds during the 13th and on into the early 14th
century.
Such was the
mighty world-historic plan. Those who could not descend to
Aristotelianism upon the earth remained in the spiritual
world above, waiting until the purposes in which they were
all so intimately united should have been carried forward
by the others upon the earth, under the influence of the
sharply outlined concepts and ideas proceeding from
Aristotelianism.
It was really
like a conversation upward and downward from the spiritual
to the earthly world, from the earthly to the spiritual
world, in that 13th century.
Indeed it was
only into this spiritual atmosphere that true
Rosicrucianism was able to pour its influence.
When those who
had descended to the earth to give the impulse of
Aristotelianism had accomplished their task, they too were
lifted into the spiritual world and went on working there:
Platonists and Aristotelians together. And now there came
and gathered round them the souls whom I have already
spoken to you — the souls of the two groups I
mentioned.
Thus we find
entering into the karma of the Anthroposophical Movement a
large number of disciples of Chartres. Entering into this
discipleship of Chartres we find the souls who had come
from one or other of the two streams of which I spoke here
in the last few days. It is a large circle of human beings,
for many are living in this circle who have not as yet
found their way to the Anthroposophical Movement.
Nevertheless it is so: what we find in the field of
Anthroposophy today has been prepared for through these
manifold experiences.
A remarkable
influence came over the Cistercian Order for example, when
Alain de Lille, Alanus ab Insulis, put on the garment of a
Cistercian — when he with his Platonism became a
Cistercian Priest. Indeed this element never left the
Cistercian Order. In relation to these things which we must
now unveil, I may perhaps be allowed a few personal
observations that could not be included in my
autobiography. There was a circumstance in my life which
was destined to lead me to the knowledge of many an inner
connection in this domain, (other connections were revealed
to me from different quarters). I was led to many things
through the circumstance that in my life, before the Weimar
period, I could never escape from the presence, in one way
or another, of the Cistercian Order; and yet again I was
always somehow kept at a distance from it. I grew up, so to
speak, in the shadow of the Cistercian Order, which has
important settlements in the neighbourhood of
Wiener-Neustadt. Those who had to educate most of the youth
in the district where I grew up, were Priests of the
Cistercian order. I had the robe of this Order perpetually
before me, the white robe with the black band around the
waist, or, as we call it, the stola. Had I had occasion to
speak of such things in my autobiography I could have said:
Everything in my life tended in the direction of a
classical education at the Gymnasium and not of that
modern education which I actually underwent in the
Real-Schule in Wiener-Neustadt. Now the
Gymnasium in that place was at that time still in
the hands of the Cistercians. It was a strange play of
forces that drew me to them and at the same time held me at
a distance.
Again, the whole
circle of monks in the Theological Faculty at the
University of Vienna, — the circle around Marie
Eugenie delle Grazie, — consisted of Cistercians.
With these Cistercians I had the most intimate theological
conversations — the most intimate conversations on
Christology. I only indicate this fact, seeing that it
enters into my perception of that period of the 12th
century, when the power of the School of Chartres poured
its life into the Cistercian Order. For indeed, in the
peculiarly attractive scholarship of the Cistercians there
lived on — albeit in a corrupted way —
something of the magic of the School of Chartres. Important
and manifold enquiries were pursued by Cistercians whom I
knew well. And to me those things were most important which
revealed to me: It is indeed impossible for any of those
who were the disciples of Chartres to incarnate at present,
and yet it seems as though some of the individualities
connected with that School became incorporated, if I may
call it so, for brief periods, in some of the human beings
who wore the Cistercian garment.
Separated, if I
may put it so, by a thin wall only, there ever continued to
work on the earth what was being prepared as I have
described it, in super-sensible worlds, leading to that
great preparation in the first half of the 19th
century.
And for me it was
a highly remarkable experience to have that conversation to
which I referred in my autobiography, — that
conversation on the Christ Being with a Priest of the
Cistercian Order, which took place not in delle Grazie's
house but as we were going away from her house together.
For the conversation was carried on, not from the
present-day dogmatic standpoint of Theology, but from the
standpoint of Neo-Scholasticism. It went with full depth
into the things that had once existed upon the earth, with
Aristotelian clarity and definition of concept, and yet at
the same time with Platonic spiritual light.
That which was to
arise in Anthroposophy shone through already, though in
secret and mysterious ways, through the events of the time.
Though indeed it could not shine through into human souls
where they were harnessed to one religious or social group
or another, nevertheless it shone through, through the
connections which certain human souls still had with the
great spiritual currents that do, after all, work upon the
earth.
Between the
beginning of the Michael Age and the end of the Kali Yuga,
it was indeed possible to recognise, in much that was
working in individual human beings in the most varied
domains of life, the language of the Spirit of the Time.
For the speaking of the Spirit of the Time was a great call
for the anthroposophical revelations to come. We saw the
living rise of Anthroposophy, as of a being that was to be
born but that was still resting in a mother's womb. For it
was resting in the womb of preparation, that had worked
from the first Christian centuries towards the School of
Chartres, then to be continued in super-sensible spheres, in
cooperation with what was here on the earth, in the
Aristotelian defence of Christianity. It was out of these
impulses, as we find them expressed in Alain de Lille's
work Contra Hereticos, that there afterwards arose
such a work as the Summa Fidei Catholicae contra
Gentiles of Thomas Aquinas. And there arose that
characteristic feature of the time which speaks to us from
all the pictures, where we see the Dominican Doctors of the
Church treading Averroes, Avicenna and the others under
foot. For this indicates the living and spirited defence of
spiritual Christianity, and yet withal the transition to
intellectualism.
My dear friends,
I cannot describe this world of facts in any theoretic way;
for by theorising, these things are weakened and made pale.
Facts I wanted to place before your souls, —
facts from which you will feel whereto your gaze must be
directed if you would see those souls, who passed before
their present earthly life through a spiritual experience
between death and a new birth, in such a way that when on
the earth, they longed for Anthroposophy.
The most
divergent, the most opposite conceptions work together in
the world, weaving a living whole.
And today, those
who were working in the great School of Chartres in the
12th century, and those who were united with them at the
beginning of the 13th century in one of the greatest
spiritual communities, — albeit in the super-sensible
world — today again they are working together. The
great spirits of Chartres are working with those, who in
unison with them subsequently cultivated Aristotelianism on
the earth. It matters not, that some of them are working
here on the earth, while others cannot yet descend to the
earth. They are working together now, intending a new
spiritual epoch in earthly evolution. And their great
purpose now, is to collect the souls who for a long time
have been united with them, — to gather together the
souls with whose help a new spiritual age can then be
founded. Their purpose is, in one way or another and within
a comparatively short time, in the midst of an otherwise
decadent civilization, to make possible a renewed
cooperation in earthly life between the spirits of Chartres
from the 12th century and the spirits of the 13th century
who are united with them. Their purpose is to prepare, so
that they will be able to work together in an earthly life,
cultivating spirituality once more within the civilization
which, apart from this, is sailing on into destruction and
disintegration.
Intentions that
are being cherished today, not upon earth but as between
earth and heaven, such intentions I have wanted to explain
to you. Enter deeply into all that lies in these
intentions, and you will feel, as a living influence upon
your souls, the spiritual background, of which the
necessary foreground is the streaming together of human
souls in this Anthroposophical Movement.
|