Lecture 4
The Rhythmical Relationship of Man
with the Universe
and with the World of the Dead
Dornach, December 11, 1917
The subject
that we shall discuss now is a very wide one, and today it
will not be possible to deal with it as extensively as I
should have liked. But we shall continue these considerations
later on. In these considerations, I should like to give you
a basis for the understanding of freedom and necessity, so
that you may obtain a picture of what must be considered from
an occult point of view, in order to understand the course of
the social, historical and ethical-moral life of man.
We emphasized
that, as far as the life between birth and death is
concerned, we only experience in a waking condition what we
perceive through the senses, what reaches us through our
sense-impressions and what we experience in our thoughts. Man
dreams through everything contained as living reality in his
feelings, and he sleeps through everything contained as
deeper necessity, in the impulses of his will, everything
existing as the deeper reality. In the life of our feelings
and of our will we live in the same spheres which we inhabit
with the so-called dead.
Let us first
form a conception of what is really contained in the life of
our senses from an exterior aspect. We can picture the
sense-impressions as if they were spread out before us
— I might say, like a carpet. Of course, we must
imagine that this carpet contains also the impressions of our
hearing, the impressions of the twelve senses, such as we
know them through Anthroposophy. You know that in
reality there are twelve senses. This carpet of the
sense impressions covers, as it were, a reality “lying
behind” — if I may use this expression (but I am
speaking in comparisons). This reality lying behind the sense
perceptions must not be imagined as the scientist imagines
the world of the atoms, or as a certain philosophical
direction imagines the “thing in itself.” In my
public lectures I have emphasized that when we look for the
“thing in itself,” as it is done in modern
philosophy and in the Kant-philosophy, this implies more or
less the same as breaking the mirror to see what is behind
it, in order to find the reality of beings that we see in a
mirror. I do not speak in this sense of something behind the
sense perceptions; what I mean is something
spiritual behind the sense-perceptions, something
spiritual in which we ourselves are embedded, but which
cannot reach the usual consciousness of man between birth and
death. If we could solve the riddle contained in the carpet
of sense perceptions as a first step toward the attainment of
the spiritual reality, so that we would see more
than the manifold impressions of our sense-impulses —
what would we see, in this first stage of solving the riddle,
of solving spiritually the riddle of the carpet woven by our
senses? Let us look into this question.
It will
surprise us what we must describe as that which first appears
to us. What we first see is a number of forces; all aim at
permeating with impulses our entire life from our birth
— or let us say, from our conception — to our
death. When trying to solve the riddle of this carpet of the
senses, we would not see our life in its single events, but
we would see its entire organization. At first it
would not strike us as something so strange; for, on this
first stage of penetrating into the secret of the
sense-perceptions, we would find ourselves, not such
as we are now, in this moment, but such as
we are throughout our entire life between birth and death.
This life, that does not extend as far as our physical body,
and that cannot be perceived, therefore, with the physical
senses, permeates our etheric body, our body of formative
forces. And our body of formatives forces is, essentially,
the expression of this life that could be perceived
if we could eliminate the senses, or the sense-impressions.
If the carpet of the senses could be torn, as it were (and we
tear it when we ascend to a spiritual vision) man finds his
own self, the self as it is organized for this incarnation on
earth, in which he makes this observation. But, as stated,
the senses cannot perceive this.
With what can
we perceive this? Man already possesses the instrument needed
for such a perception, but on a stage of evolution that still
renders a real perception impossible. What we would thus
perceive cannot reach the eye, nor the ear — cannot
enter any sense organ. Instead — please grasp this well
— it is breathed in, it is sucked in with the
breath. The etheric foundation of our lung (the physical lung
is out of the question, for, such as it is, the lung is not a
real perceptive organ) that which lies etherically at the
foundation of our lung, is really an organ of perception, but
between birth and death the human being cannot use it as an
organ of perception for what he breathes in. The air we
breathe, every breath of air and the way in which it enters
the whole rhythm of our life, really contains our deeper
reality between birth and death. But things are arranged in
such a way that here on the physical plane the foundation of
our entire lung-system is in an unfinished condition, and has
not advanced as far as the capacity of perceiving. If we were
to investigate what constitutes its etheric foundation, we
would find, on investigating this and on grasping it rightly,
that it is, in reality, exactly the same thing as our brain
and sense organs from a physical aspect, here in the physical
world. At the foundation of our lung-system we find a brain
in an earlier stage of evolution; we might say, in an
infantile stage of evolution. Also in this connection we bear
within us, as it were (I say purposely, “as it
were”), a second human being. It will not be wrong
if you imagine that you also possess an etheric head —
except that this etheric head cannot yet be used as an organ
of perception in our everyday life. But it has the
possibility of perceptive capacity for that which lies behind
the body of formative forces, as that which builds up this
body of formative forces. However, that which lies behind the
etheric body as creative force is the element into which we
enter when we pass through the portal of death. Then we lay
aside the etheric body. But we enter into that which is
active and productive in this body of formatives forces.
Perhaps it may be difficult to imagine this; but it will be
good if you try to think this out to the end.
Let us imagine
the physical organization of the head and the physical
organization of the lung; from the universe come cosmic
impulses that express themselves rhythmically in the
movements of the lungs. Through our lungs we are related with
the entire universe, and the entire universe works at our
etheric body. When we pass through the portal of death, we
lay aside the etheric body. We enter that which is active in
our lung-system, and this is connected with the entire
universe. This accounts for the surprising consonance to be
found in the rhythm of human life and the rhythm of
breathing. I have already explained that when we calculate
the number of breaths we draw in one day, we obtain 25,920
breaths a day, by taking as the basis 18 breaths a minute
(hence 18 x 60 x 24). Man breathes in and breathes out; this
constitutes his rhythm, his smallest rhythm to start with.
Then there is another rhythm in life, as I have already
explained before — namely, that every morning when we
awake we breathe into our physical system, as it were, our
soul being, the astral body and the ego, and we breathe them
out again when we fall asleep. We do this during our whole
life. Let us take an average length of life — then we
can make the following calculation: — We breathe in and
breathe out our own being 365 times a year; if we take 71
years as the average length of human life, we obtain 25,915.
you see, more or less the same number. (Life differs
according to the single human being.) We find that in the
life between birth and death we breathe in and out 25,920
times what we call our real self. Thus we may say; —
There is the same relationship between ourselves and the
world to which we belong as there is between the breath we
draw in and the elements around. During our life we live in
the same rhythm in which we live during our day through our
breathing. Again, if we take our life — let us say,
approximately 71 years, and if we consider this life as a
cosmic day (we will call a human life a cosmic day), we
obtain a cosmic year by multiplying this by 365. The result
is 25,920 (again, approximately one year). In this length of
time, in 25,920 years, the sun returns to the same
constellation of the Zodiac. If the sun is in Aries in a
certain year, it will rise again in Aries after 25,920 years.
In the course of 25,920 years the sun moves around the
entire Zodiac. Thus, when an entire human life is
breathed out into the cosmos, this is a cosmic breath, which
is in exactly the same relationship with the cosmic course of
the sun around the Zodiac as one breath in one day in life.
Here we have deep inner order of laws! Everything is built up
on rhythm. We breathe in a threefold way, or at least we are
placed into the breathing process in a threefold way. First,
we breathe through our lungs in the elementary region; this
rhythm is contained in the number 25,920. Then we breathe
within the entire solar system, by taking sunrise and sunset
as parallel to our falling asleep and awaking; through our
life we breathe in a rhythm that is again contained in the
number 25,920. Finally, the cosmos breathes us in and out,
again in a rhythm determined by the number 25,920 — the
sun's course around the Zodiac.
Thus we stand
within the whole visible universe; at its foundation lies the
invisible universe. When we pass through the portal of death
we enter this invisible universe. Rhythmical life is
the life that lies at the foundation of our feelings. We
enter the rhythmical life of the universe in the time between
death and a new birth. This rhythmical life lies behind the
carpet woven by our senses, as the life that determines our
etheric life. If we would have a clairvoyant consciousness,
we would see this cosmic rhythm that is, as it were, a
rhythmical, surging cosmic ocean of an astral kind. In this
rhythmically surging astral ocean we find the so-called dead,
the beings of the higher hierarchies and what belongs to us,
but beneath the threshold. There arise the feelings that we
dream away, and the impulses of the will that we sleep away,
in their true reality.
We may ask, in
a comparison, as it were, and without becoming theological:
Why has a wise cosmic guidance arranged matters so that man
— such as he is between birth and death — cannot
perceive the rhythmical life behind the carpet of the senses?
Why is the human head, the hidden head that corresponds to
the lung-system, not suitable for an adequate perception?
This leads us to a truth which was kept secret, one might
say, right into our days, by the occult schools in question,
because other secrets are connected with it; these must not
be revealed — or should not have been revealed so far.
But our period is one in which such things must reach the
consciousness of mankind.
The occult
schools that were inaugurated here and there keep such things
secret for reasons that will not be explained today. They
still keep them secret, although today these things
must be brought to the consciousness of mankind.
Since the last third of the nineteenth century, means and
ways were given whereby that which occult schools have kept
back (in an unjustified way, in many cases) becomes obsolete.
This is connected with the event that I mentioned to you
— the event which took place in the autumn of 1879. Now
we can only lift the outer veil of this mystery; but even
this outer veil is one of the most important pieces of
knowledge concerning man. It is indeed a head that we bear
within us as the head of a second man; it is a head, but also
a body belongs to this head, and this body is, at first, the
body of an animal. Thus we bear within us a second human
being. This second human being possesses a properly formed
head, but attached to it, the body of an animal — a
real centaur. The centaur is a truth, an
etheric truth.
It is important
to bear in mind that a relatively great wisdom is active in
this being — a wisdom connected with the entire cosmic
rhythm. The head belonging to this centaur sees the cosmic
rhythm in which it is embedded, also during the existence
between death and a new birth. It is the cosmic rhythm that
has been shown in a threefold way, also in numbers —
the rhythm on which many secrets of the universe are based.
This head is much wiser than our physical head. All human
beings bear within them another far wiser being — the
centaur. But in spite of his wisdom, this centaur is equipped
with all the wild instincts of the animals.
Now you will
understand the wisdom of the guiding forces of the universe.
Man could not be given a consciousness which is, on the one
hand, strong and able to see through the cosmic rhythm, and
on the other hand, uncontrolled and full of wild instincts.
But the centaur's animal nature — please connect this
with what I have told you in other lectures dealing with this
subject from another point of view — is tamed and
conquered in the next incarnation, during his passage through
the world of cosmic rhythms between death and a new birth.
The foundation of our lung-system in the present incarnation
appears as our physical head, although this is dulled down to
an understanding limited to the senses, and what lies at the
basis of our lung-system appears as an entire human being
whose wild instincts are tamed in the next incarnation. The
centaur of this incarnation is, in the next
incarnation, the human being endowed with sense
perception.
Now you will be
able to grasp something else: — You will understand why
I said that, during man' s existence between death and a new
birth, the animal realm is his lowest realm and that he must
conquer its forces. What must he do? In what work must he be
engaged between two incarnations? He must fulfill the task of
transforming the centaur, the animal in him, into a human
form for the next incarnation. This work requires a real
knowledge embracing the impulses of the whole animal realm;
in the age of Chiron, men possessed this knowledge
atavistically, in a weaker form. Although the knowledge of
Chiron is a knowledge weakened by this incarnation, it is of
the same kind. Now you see the connection. You see why man
needs this lower realm between death and a new birth; he must
master it; he needs it because he must transform the centaur
into a human being.
What
Anthroposophy sets forth has been attained only in single
flashes outside the occult schools. There have always been a
few men who discovered these things, as if in flashes.
Especially in the nineteenth century a few scattered spirits
had an inkling, as it were, that something resembling the
taming of wild instincts can be found in man. Some writers
speak of this. And the way in which they speak of these
things shows how this knowledge frightens them. High
spiritual truths cannot be gained with the same ease as
scientific truths, which can be digested so comfortably by
the mind. These high truths often have this quality; their
reality scares us. In the nineteenth century some spirits
were scared and tremendously moved when they discovered what
speaks out of the human eye that can look round so wildly at
times, or out of other things in man. One of the writers of
the nineteenth century expressed himself in an extreme manner
by saying that every man really bears within him a murderer.
He meant this centaur, of whom he was dimly conscious.
It must be
emphasized again and again that human nature contains enigmas
which must be solved gradually. These things must be borne in
mind courageously and calmly. But they must not become
trivial, because they make human consciousness approach the
great earnestness of life. In this age it is our task to see
the earnest aspect of life, to see the serious things that
are approaching and that announce themselves in such terrible
signs.
This is
one aspect, preparing the way for certain
considerations that I shall continue very soon. The other
aspect is as follows: — Man passes through the portal
of death. Last time I mentioned the great change in man's
entire way of experiencing things, by showing you how a
connection with the dead is established — what we tell
him seems to come out of the depths of our own being. In the
intercourse with the dead the reciprocal relationships are
reversed. When you associate with a human being here on
earth, you can hear yourself speaking to him — you hear
what you tell him, and you hear from him what he tells you.
When you are in communication with the dead, his words rise
out of your own soul, and what you tell him reaches you like
an echo coming from the dead. You cannot hear what you tell
him as something coming from yourself; you hear this
as something coming from him. I wished to give you
an example of the great difference between the physical world
in which we live between birth and death, and the world in
which we live between death and a new birth.
We look into
this world when we contemplate it from a certain standpoint.
When we look through the carpet woven by our senses, we look
into the rhythm of the world — but this rhythm has two
aspects. I will show you these two aspects of the rhythm in a
diagram, by drawing here, let us say, a number of stars
— planets if you like
[The drawing can not be rendered.].
Here are a number of stars or planets — the planetary
system, if you like, belonging to our Earth. Man passes
through this planetary system in the time between death and a
new birth. (A printed cycle of lectures contains details on
these things.) Man passes through the planetary system. But
in passing through the world which is still the invisible
world, he also reaches — between death and a new birth
— the world which is no longer visible, and is not even
spatial. These things are difficult to describe, because when
we imagine anything in the physical world we are used to
imagine it spatially. But beyond the world that can be
perceived through the senses lies a world which is no longer
spatial. In a diagram I must illustrate this spatially. The
ancients said:--Beyond the planets lies the sphere of the
fixed stars (this is expressed wrongly, but this does not
matter now), and beyond this lies the super-sensible
world. The ancients pictured it spatially, but this is merely
a picture of this world.
When man has
entered this super-sensible world, in the time between death
and a new birth, one can say (although this is also rendered
in a picture): — Man is then beyond the stars, and the
stars themselves are used by man, between death and a new
birth, for a kind of reading. Between death and a new birth,
the stars are used by man for a kind of reading. Let us
realize this clearly. How do we read here on earth? When we
read here on earth we have approximately twelve consonants
and seven vowels with various variations; we arrange these
letters in many ways into words; we mix these letters
together. Think how a typographer throws together the letters
in order to form words. All the words consist of the limited
number of letters that we possess. For the dead, the fixed
stars of the Zodiac and the planets are what the
letters — approximately twelve consonants and seven
vowels — are for us, here on the physical plane. The
fixed stars of the Zodiac correspond to the consonants; the
planets are the vowels. Beyond the starry heaven, the outlook
is peripheral. (Between birth and death, man's outlook is
from a center; here on the earth he has his eye, and from
there his gaze rays out to the various points.) It is most
difficult of all to imagine that things are reversed after
death so that we see peripherally. We are really in the
circumference, and we see the Zodiac-starsthe consonants and
the planets — the vowels, from outside. Thus we look from
outside at the events taking place on earth. According to the
part of our being which we imbue with life, we look down on
the earth through the Taurus and Mars, or we look through the
Taurus, in between Mars and Jupiter. (You must not picture
this from the earthly standpoint, but reversed — for
you are looking down on the earth.) When you are dead and
circle round the earth, you read with the help of the starry
system. But you must picture this kind of reading
differently. We could read in another way, but it would be
more difficult, from a technical aspect, than our present
reading system. It is possible to read differently — we
could read in such a way that we have a sequence of letters
— a, b, c, d, e, f, g, etc. — or arranged
according to another system and instead of arranging them in
the type-case, we could read in the following way: — If
the word “he” is to be read, a ray of light falls
on h and e; if “goes” is to be read, a ray falls
on g, o, e, s. The sequence of the letters could be there,
and they could be illuminated as required. It would not be
arranged so comfortably, from a technical aspect — but
you can picture an earthly life in which reading is arranged
in this way — an alphabet is there, and then there would
be some arrangement which always illuminates one letter at a
time; then we can read the sequence of the illuminated
letters, and obtain as a result, Goethe's
Faust
for instance.
This cannot be
imagined so easily; yet it is possible to imagine this, is it
not?
The dead reads
in this way, with the aid of the starry system: the fixed
stars remain immobile, but he moves — for he
is in movement — the fixed stars remain still and he
moves round. If he must read the Lion above Jupiter, he moves
round in such a way that the Lion stands above Jupiter. He
connects the stars, just as we connect h and
e in order to read “he.” This reading of
the earthly conditions from the cosmos — and the
visible cosmos belongs to this — consists in this
— The dead can read that which lies spiritually at the
foundation of the stars. Except that the entire system is
based on immobility — the entire godly system of
reading from out the universe is based on immobility.
What does this
mean? This means that according to the intentions of certain
beings of the higher hierarchies, the planets should be
immobile, they should have an immobile aspect; then the being
outside engaged in reading would be the only one moving
about. The events on the earth could be read rightly from out
the universe if the planets would not move, if the planets
had an immobile position.
But they are
not immobile! Why not? They would be so, if the world's
creation had proceeded in such a way that the Spirits of
Form, or the Exusiai alone, had created the world.
But the
luciferic spirits participated in this work, and interfered
— as you already know. Luciferic spirits brought to the
earth what used to be law during the Moon-period of the
Earth, where several things were governed by the Spirits of
Form; luciferic spirits brought this system of
movement to the Earth from the Moon-period. They caused the
planets' movement. A luciferic element in the cosmic
spaces brought the planets into movement. In a certain
respect this disturbs the order created by the Elohim; a
luciferic element enters the cosmos. It is that
luciferic element which man must learn to know between death
and a new birth; he must learn to know it by deducting, as it
were, in what he reads, that which comes from the movement of
the planets, or the moving stars. He must deduct this —
then he will obtain the right result.
Indeed, between
death and a new birth we learn a great deal concerning the
sway and activity of the luciferic element in the universe.
Such a thing, like the course of the planets, is connected
with the luciferic.
This is the
other side that I wished to point out. But from this
you will see the connection between the other life between
death and new birth, and the present life. We might say that
the world has two aspects; here, between birth and death we
see one aspect, through our senses. Between death and a new
birth we see it from the reversed side, with the soul's eye.
And between death and a new birth, we learn to read
the conditions here on earth in relationship with the
spiritual world. Try to realize this, try to imagine these
conditions. Then you will have to confess that it is, indeed,
deeply significant to say that the world which we first learn
to know through our senses and our understanding is an
illusion, a Maya. As soon as we approach the real world, we
find that the world that we know is related to this real
world in the same way in which the reflection in the mirror
is related to the living reality before the mirror, which is
reflected in it. If you have a mirror, with several shapes
reflected in it, this shows that there are shapes
outside the mirror, which are reflected by the
mirror. Suppose that you look into the mirror as a
disinterested spectator. The three figures which I have drawn
here [diagram not available] fight against each other; in the
mirror you see them fighting. This shows that the
mirrored figures do something, but you cannot say
that the figure A, there in the mirror, beats the figure B in
the mirror! What you see in the mirror is the image of the
fight, because the figures outside the mirror are
doing something.
If you believe
that A, there in the mirror, or the reflected image of A,
does something to B, there in the mirror, you are quite
mistaken. You cannot set up comparisons and connections
between the reflected images, but you can only say: —
What is reflected in the mirrored images points to something
in the world of reality, which is reflected. But the world
given to man is a mirror, a Maya, and in this world man sees
causes and effects. When you speak of this world of causes
and effects, it is just as if you were to believe that the
mirrored image A beats the mirrored image B. Something
happens among the real beings reflected by the mirror, but
the impulses leading to the fight are not to be found in the
mirrored A and in the mirrored B. Investigate nature
and its laws; you will find, at first, that such as it
appears to your senses it is a Maya, a reflection or a
mirrored picture. The reality lies beneath the threshold
which I have indicated to you, the threshold between the life
of thought and the life of feelings. Even your own reality is
not contained at all in your waking consciousness; your own
reality is contained in the spiritual reality; it is dipped
into the dreaming and sleeping worlds of feeling and of will.
Thus it is nonsense to speak of a causing necessity in the
world of Maya — and it is also nonsense to speak of
cause and effect in the course of history! It is real
nonsense! To this I should like to add that it is nonsense to
say that the events of 1914 are the result of events in 1913,
1912, etc. This is just as clever as saying: — This A
in the mirror is a bad fellow; he beats the poor B, there in
the mirror! What matters is to find the true
reality. And this lies beneath the threshold, which must
be crossed by going down into the world of feeling and of
will — and does not enter our usual waking
consciousness.
You see, we
must interpret in another way the idea that “something
had to happen” or “something was needed;”
we cannot interpret it as the ordinary historians or
scientists do this. We must ask:--Who are the real beings
that produced the events of a later period, which followed an
earlier one? The preceding historical events are merely the
mirrored reflections — they cannot be the cause of what
took place subsequently.
This, again, is
one side of the question. The other side will be clear to you
if you realize that only a Maya is contained in the waking
reality embraced by our thoughts and by our sense
perceptions. This Maya cannot be the cause of anything. It
cannot be a real cause. But pure thoughts can determine man's
actions. This is a fact taught by experience, if man is not
led to deeds by passions, desires and instincts, but by clear
thoughts. This is possible and can take place — pure
ideals can be the impulses of human actions. But ideals alone
cannot effect anything. I can carry out an action under the
influence of a pure idea; but the idea cannot effect
anything.
In order to
understand this, compare once more the idea with the mirrored
image. The reflection in the mirror cannot cause you to run
away. If you run away it displeases you, or something is
there which has nothing to do with the reflection in the
mirror. The reflection in the mirror cannot take a whip and
cause you to run away. This image cannot be the cause of
anything. When a human being fulfills actions under the
influence of his reflected image, i.e., his thoughts, he
fulfills them out of the Maya; he carries out his actions out
of the cosmic mirror. It is he who carries out the actions,
and for this reason he acts freely. But when he is led by his
passions, his actions are not free; he is not free, even if
he is led by his feelings. He is free when he is led by his
thoughts, that are mere reflections, or mirrored images. For
this reason I have explained in my
The Philosophy of Spiritual Activity
that man can act freely and
independently if he is guided by pure thoughts, pure
thinking, because pure thoughts cannot cause or produce
anything, so that the causing force must come from somewhere
else. I have used the same image again in my book
The Riddle of Man.
We are free human beings because we
carry out actions under the influence of Maya, and because
this Maya, or the world immediately around us, cannot bring
about or cause anything. Our freedom is based on the fact
that the world that we perceive is Maya. The human being
united himself in wedlock with Maya, and thus becomes a free
being. If the world that we perceive were a reality, this
reality would compel us, and we would not be free. We are
free beings just because the world which we perceive is not a
reality and for this reason it cannot force us to do
anything, in the same way in which a mirrored reflection
cannot force us to run away. The secret of the free human
being consists in this — to realize the connection of
the world perceived as Maya — the mere reflection of a
reality — and the impulses coming from man himself The
impulses must come from man himself, when he is not induced
to an action by something that influences him.
Freedom can be
proved quite clearly if the proofs are sought on this basis:
— That the world given to us as a perception is a
mirrored reflection and not a reality.
These are
thoughts that pave the way. I wish to speak to you about
things that lie at the foundation of human nature —
that part of human nature that can perceive reality and has
not attained the required maturity in one incarnation, but
must be weakened in order to become man in the next
incarnation. The centaur, of whom I spoke to you, who is to
be found beneath the threshold of consciousness, would be
able to perceive truth and reality, but the centaur cannot as
yet perceive. What we perceive is not a reality! But man can
let himself be determined by that part of his being which is
no longer, or is not yet, a centaur; then his actions will be
those of a free being. The secret of our freedom is
intimately connected with the taming of our centaur-nature.
This centaur-nature is contained in us in such a way that it
is chained and fettered, so that we may not perceive the
reality of the centaur, but only the Maya. If we let
ourselves be impelled by Maya, we are free.
This is looked
upon from one side. From the other side we learn to know the
world between death and a new birth. That which otherwise
surrounds us as the universe shrivels up, and enables us to
read in the cosmos; the physical letters are a reflection of
this. The fact that languages contain today a larger number
of letters (the Finnish languages has still only twelve
consonants) is due to the different shadings; but,
essentially, there are twelve consonants and seven
differently shaded vowels. The various shadings in the vowels
were added by the luciferic element; what causes the vowels
to move corresponds to the movement of the planets.
Thus you see
the connection of that which exists in human life on a small
scale; the connection between the reading of the letters that
are here on the paper, and that which lives outside, in the
cosmos. Man is born out of the cosmos, and is not only the
result of what preceded him in the line of heredity.
These are some
of the foundations that will enable us gradually to reach the
real conceptions of freedom and necessity in the historical,
social and ethical-moral course of events.
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