LECTURE VI Dornach, April 17, 1921
During the
last few days, I have tried to show how Western civilization
originated and that a significant and mighty turning point
can be noted in mankind's overall evolution in the fourth
Christian century. It was also necessary to point out how
Greece gradually developed in the direction of this twilight,
so to speak; how, based on quite different impulses, the
civilization of central and western European culture came
about, and how a comprehension of Christianity developed
under these influences. To begin with, let us try and refer
to the facts under consideration once more from a certain
different viewpoint.
Christianity
originated in the western Orient from the Mystery of
Golgotha. Insofar as its specific nature was concerned,
Oriental culture certainly was already in decline. The
ancient, primordial wisdom existed in its last phases in what
developed in Asia Minor and Greece as Gnosticism. The Gnosis,
after all, was a form of wisdom that combined, in the most
manifold ways, what presented itself to the human being as
phenomena of the cosmos and nature. This not withstanding, in
comparison to the directly perceived, instinctive insight
into the spiritual world that was the foundation of Oriental
development, Gnosticism already had a more, shall we say,
intellectual, rational character. The spiritual life that
permeated all human perception in the ancient Orient was no
longer present. It was actually from the last vestiges of the
ancient wisdom that people sought to fit together the
philosophical and humanistic view that was then employed as a
body of wisdom for understanding the Mystery of Golgotha. The
substance inherent in the Mystery of Golgotha was clothed in
the wisdom retained from the Orient in Greece.
Now let us
consider this wisdom from the point of view of spiritual
science. If we view human beings as they devoted themselves
once upon a time to this wisdom, we find that the main thing
in the ancient Orient was that people saw the world with what
was active in their astral body, with what they could
experience in their soul through their astral body —
even though their sentient soul and rational or intellectual
soul had already developed. It was the astral body that
worked into these soul members and enabled people to actually
turn their glance away from the earthly phenomena and to
still perceive quite clearly what enters in the spiritual,
super-sensible sphere from the cosmos. As yet, human beings
did not have a view of the world based on the ego. Their self
expressed itself only dimly. For the human being the ego was
as yet not an actual question. Human beings dwelled in the
astral element, and in it they still lived in a certain
harmony with the world phenomena surrounding them. In a
sense, the really puzzling world for them was the one they
beheld with their eyes, the one that ran its course around
them. For them, the comprehensible world was the
super-sensible world of the gods, the world in which the
spiritual beings had their existence. Human beings looked
across to these spiritual beings, to their actions, their
destinies. It was indeed the essential characteristic of the
view of the ancient Orient that people's attention was
directed towards these spiritual worlds. People wished to
comprehend the sensory world on the basis of these spiritual
worlds.
Today,
finding ourselves within our civilization, we take the
opposite view. To us, the physical-sensory world is given.
Proceeding from it, in one way or another, we try to
comprehend the spiritual world — if we attempt that at
all, if we do not reject doing so, if we do not remain stuck
in pure materialism. The material world is seen as given by
us. The ancient Orientals saw the spiritual world as given.
On the premise of the physical world, we try to discover
something with which to comprehend the wondrousness of the
phenomena, the purpose of the structure of the organisms, and
so on; based on this physical, sensory world, we try to prove
to ourselves the existence of the supersensory world. The
ancient Orientals tried to comprehend the physical, sensory
environment on the basis of the superphysical, supersensory
world given to them. Out of it, they wished to receive light
— indeed, they did receive it, and without it, the
physical, sensory world was to them only darkness and
trepidation. Thus, they also experienced what they sensed to
be their innermost being as still completely illuminated by
the astral body, as having emerged from the spiritual worlds.
People then did not say, I have grown out of earthly life.
Rather, they said, I have grown and descended out of
divine-spiritual worlds; and the best I bear within me is the
recollection of these divine spiritual worlds. Even Plato,
the philosopher, speaks of the fact that the human being has
insights, memories, of his prenatal life, the life he led
prior to descending into the physical material world. The
human being certainly viewed his ego as a ray emerging from
the light of the super-sensible world. For him, the material
world, not the supersensory world, was puzzling.
This world
view then had its offshoots in Greece. The Greeks already
experienced themselves within the body, but in it they
discovered nothing that could have explained this body to
them. They still possessed the traditions of the ancient
Orient. They viewed themselves in a certain sense as a being
that had descended from the spiritual worlds but that in some
ways had already lost the awareness of these spiritual
worlds. It was actually the final phase of the Oriental life
of wisdom that appeared in Greece, and it was on the basis of
this world view that the Mystery of Golgotha was to be
understood. After all, this Mystery presented the human being
with the profound, tremendous problem of life, with the
question how the super-sensible, cosmic being from other
worlds, the Christ, could have found His way into a human
corporeality. The permeation of Jesus by the Christ was the
great problem. We see it light up everywhere in the Gnostic
endeavors. People had no such insight of their own concerning
a link between the super-sensible aspect of their own nature
and the sensory-physical element of their being, and because
they had no perception of the connection between the
soul-spiritual and the corporeal-physical in reference to
themselves, the Mystery of Golgotha became an unsolvable
problem for the thinking influenced by the Greek world view.
It was, however, a problem with which Greek culture struggled
and to which it devoted its finest resources of wisdom.
History records much too little of the spiritual struggles
that took place then.
I have called
attention to the fact that the body of Gnostic literature was
eradicated. If it were still available, we would be able to
discern this tragic struggle for a comprehension of the
living union of the super-sensible Christ with the
sense-perceptible Jesus; we would observe the development of
this extraordinarily profound problem. This struggle was
extinguished, however, an end was put to it by the prosaic,
abstract attitude originating from Romanism which is only
capable of carrying inner devotion into its abstractions by
means of whipping up emotions. The Gnosis was covered up and
dogmatism and Church Council decisions were put in its place.
The profound views of the Orient that contained no juristic
element were saturated with a form assumed by Christianity in
the more Western world, the Western world of that age, the
Roman world.
Christianity
emerged from this Romanism imbued, as it were, with the legal
element; everywhere, legal concepts moved in as the Roman
political concepts spread out over Christianity. Christianity
assumed the form of the Roman body politic, and from what was
once the world capital, Rome, we see the emergence of the
Christian capital city of Rome. We see how this Christian
Rome adopts from ancient Rome the special views on how human
beings must be governed, how one's rule must be extended over
men. We observe how a kind of ecclesiastical imperialism
gains ground because Christianity is poured into the Roman
form of government. What had been molded in spiritual forms
of conception was transformed into a juristic and human
polity. For the first time, Christianity and external
political science were forged together and Christianity
spread out in that form. Such mighty forces and impulses
dwell in Christianity that they could, of course, be
effective and survive despite the fact that they were poured
into the mold of the Roman political system. And as the Roman
political system took hold of the Western world, side by side
with it, the humble narrations, the factual reports
concerning what had taken place in Palestine, continued
on.
In this
Western world, however, people had been prepared in a quite
special way for Christianity. This preparation consisted in
the fact that the human being was aware of himself based on
his physical nature; he sensed his ego by means of his
physical being. Here, the difference became evident between
the way Christianity had passed, as it were, through the
Greek world, which then declined, and the form of
Christianity that then turned into the actually political
Christianity, the governmental, Roman Christianity. Then,
more from the northern regions, another form of Christianity
emerged that was poured into the northern people, called
Barbarians by the Greeks and Romans. It streamed into those
northern people who due to their nature and in concentrating
their own being, so to speak, sensed their ego. Out of the
totality of man in the physical-sensory realm, out of the
human physical and sensory ego incarnation, they arrived at
self-comprehension. Now they also tried to grasp what reached
them as a simple story about the events in Palestine. Thus,
in this Barbarian world, the humble tale of the events in
Palestine encountered the ego-feeling, I would like to say,
the blood-ego-feeling, particularly in the central and
northern European realm. These two aspects came together. On
the premise of this ego comprehension of man, people tried to
grasp the simple report of the events in Palestine. They did
not wish to comprehend its deeper content. They did not try
to permeate it with wisdom. They only tried to draw it into
the physical-sensory, human sphere.
In the Heliand,
[Note 1]
we can observe how
these tales concerning the events in Palestine appear drawn
completely down to the human level, into the world of
European people, the ego-world. We see how everything is
brought down to the human level; unlike the way it was in
Greece, people later had no ability to penetrate the Mystery
of Golgotha with wisdom. The urge developed to picture even
the activity of Christ Jesus as humble human activity without
looking up into the super-sensible, and increasingly to imbue
these tales with the merely human element. Furthermore, into
this were fitted the Church Council resolutions spreading out
dogmatically from the Roman-Christian Empire. Like two worlds
that were alien to one another, these two merged — the
Christianity that in a sense had Europeanized the report from
Palestine and the Christianity representing the Greek spirit
in juristic, Romanized, abstract form. This is what then
lived on through the centuries.
Only a few
individuals could place themselves into this stream in the
manner I described yesterday, when I spoke of the sages who
developed the conception of the Grail. They pointed out that
the impulse of Christianity had indeed once been couched in
Oriental wisdom, but that the bearer of this Oriental view,
the sacred vessel of the Grail, could be brought to Europe
only by means of divine spirits who hovered above the earth,
holding on to it. Only then, so they said, a hidden castle
was built for it, the Castle of the Grail on Mont Salvat. To
this was added that a human being could only approach the
miracles of the Holy Grail through inaccessible regions. Then
these sages did not say that the surrounding impassable
region a person has to penetrate in order to reach the
miracles of the Grail is sixty miles wide. They put it in a
much more esoteric way when they described this path to the
Holy Grail. They said, Oh, these people of Europe cannot
reach the Holy Grail, for the path they must take in order to
arrive at the Holy Grail takes as long as the path from birth
to death. Only when human beings arrive at the portal of
death, having tread the path, impassable for Europeans, the
path that extends from birth to death, only then will they
arrive at the Castle of the Grail on Mont Salvat.
This was
basically the esoteric secret that was conveyed to the pupil.
Because the time had not yet come when human beings would be
able to discern with a clear consciousness how the spiritual
world might once more be discovered, the pupils were told
that they could enter into the sacred Castle of the Grail
only by way of occasional glimpses of light. In particular,
they were given strict injunctions that they had to
ask, that the time had come in human development
when the human being who does not ask — who does not
develop his inner being and does not seek the impulse of
truth on his own but remains passive — cannot arrive at
an experience of his own self. For man must discover his ego
by means of his physical organization. This I, which
discovers itself through the physical organization, must in
turn raise itself up by its own power in order to behold
itself where, even in the early Greek culture, this self was
still beheld, in super-sensible worlds. The I must
first lift itself up in order to recognize itself as
something super-sensible.
In the
ancient Orient, people saw what occurred in the astral body;
the consequences of former earth lives were beheld in it.
This is why one spoke of karma. In Greece, this conception
was already obscured. The cosmic events were observed only
with dim astral vision. This is why people spoke vaguely of
destiny, of fate. This view of destiny is only a diminished,
weaker form of the fully concrete conception held by the
ancient Orient concerning man's passage through repeated
earth lives, the consequences of which make themselves known
to experience within the astral body, though only
instinctively. Thus, the ancient Orientals could speak of
karma developing in the recurring incarnations on earth, the
consequences of which were simply present in astral
experience.
Now the
development moved westward to the ego experience. This
experience of the ego was initially tied to the physical
body. It was egotistically self-enclosed. The first ego
experience dwelled in dullness, even when it contained a
strong impulse towards the super-sensible worlds. Parsifal,
who undertook his pilgrimage to the Holy Grail, is described
as a dim-witted man. It must be clearly understood that when
the Mithras worship spread across the West from the Orient,
it was rejected by the West; it was not comprehended. For he
who sat on the bull, who was to become the victor over the
base forces, experienced himself, after all, as emerging from
these lower forces. If Western man beheld Mithras riding on
the bull, he did not comprehend this being, for this being
could not be the one the ego felt and experienced out of its
own physical organization. An understanding for this riding
Mithras faded away and disappeared.
It can be
said that all this had to come to pass, for the ego had to
experience its impulse in the physical organization. It had
to connect itself firmly with the physical organization, but
it must not allow itself to become set in this firm
experience within the physical organization.
It was a
profound reaction to the Orient's treasures of wisdom, when
the West increasingly aimed for what developed out of the
purely physical element. This reaction was a necessity. Any
number of views did come together in Europe to make this
reaction a very strong one. But it was not proper for it to
extend into this spiritual striving for more than a few
centuries. A new spirituality has indeed emerged since then
in the first third of the fifteenth century, but it was an
abstract spirituality, a sublimated, filtered
spirituality.
Human beings
took hold of physical astronomy and physical medicine, and,
to begin with, they had to have this stimulus based on the
ego impulse sensing itself in the physical element. But it
must not continue to become firmly set in European
civilization if this European culture wishes to avoid its
decline. Truly, more than enough forces of decline are
present, vestiges which should only be vestiges and which
should be recognized as such.
Just remember
how the most up-to-date theology — I have often
emphasized this — has lost the faculty for
comprehending Christ; increasingly it has arrived at the
point of turning Christ Jesus completely into an earth being,
a human being. It has put the
“humble man from Nazareth”
[Note 2]
in the place
of Christ Jesus. Proceeding from Romanism, out of a
materialistically oriented principle of authority, the living
spirituality, by means of which the human being can really
become familiar with the Mystery of Golgotha, was lost more
and more. And observe how in modern times a science is
developing that tries to comprehend everything external but
that does not wish to penetrate to the human being. As a
result of this science, see how impulses arise in society
that try only to bring about a human, physical order but that
do not want to penetrate the human, physical structures with
any divine-spiritual, supersensory, spiritual principle.
During all
this it is as if in human souls, in a few human souls, there
remained an individual glimpse of light. When a ray of the
astral element still dwelling within them combined with the
ego, these individuals received such glimpses of light. It is
part of the most impressive phenomena of modern Europe when
we observe how, out of the East, there resounds a mighty
admonition in the religious philosophy of Soloviev,
[Note 3]
a religious philosophy steeped, so to
speak, in Eastern sultriness. But something resounds from
there to the effect that a super-sensible, spiritual element
must permeate the earthly social order. In a sense, we see
how Soloviev dreams of a kind of Christ-state. He is capable
of that because within him are the last vestiges of a
subjective astral experience illuminating the ego.
Compare these
dreams of a Christ-permeated state with what has been
established in the East accompanied by the negation of all
spiritual elements, something that harbors only forces of
decline — what an overwhelming, colossal contrast! The
world should pay attention to such a colossal contrast. If
people had already today sufficient objectivity to observe
these things, they would be able to see, on the one hand, the
one who raises the demand of the Christ-permeated state, the
Christ-permeated social structure, Soloviev. They would view
him as somebody still stimulated by the Oriental element and
casting, so to speak, a final spark into this Europe growing
torpid, in order to revive it again from this viewpoint. On
the other hand, Czar Nicholas or his predecessors could well
be placed together with Czar Lenin; the fact that they give
vent to different ideas in the historical development of
mankind does not constitute a fundamental difference between
them. What matters are the forces living in them and shaping
the world, and the same forces dwell in Lenin that dwell in
the Russian Czar; there really is no fundamental difference.
It is naturally difficult to find one's way within this melee
of forces that extend into European civilization from earlier
times. Initially, it is indeed a melee of forces and a firm
direction must be sought. Such a firm direction can be found
in no other way than by lifting the ego up to a spiritual
comprehension of the world. Through a spiritual comprehension
of the world, the Christian impulse must be reborn. What has
been striven for in regard to the external world since the
first third of the fifteenth century must be striven for in
reference to the totality of the human being; the whole human
being has to be understood based on the knowledge of the
world.
The
comprehension of the world must be viewed in harmony with the
understanding of humanity. We must understand the earth
evolution in phases, in metamorphoses. We have to look at
earlier embodiments of our earth, but we must not consider a
primordial nebula devoid of human beings. We have to look at
Saturn, sun, and moon as already permeated with the activity
of human beings; we must observe how the present structure of
the human being originated from the earlier metamorphoses of
the planet earth and how the human form in an early phase was
likewise active there. We must recognize the human being in
the world, and out of this knowledge of man in the world an
understanding of the Mystery of Golgotha can well up once
again. Human beings must learn to understand why an
impassable region surrounds the Castle of the Grail, why the
path between birth and death is difficult terrain. When they
understand why it is difficult, when they grasp that the ego
experiences itself based on the physical organization, when
they sense how impossible a merely physical astronomy, a
merely physical medicine are, then they themselves will clear
the paths. Then people will bring something into this
hitherto difficult terrain between birth and death that comes
into being through their own soul efforts.
Out of the
substance of the soul and spirit, human beings have to
fashion the tools with which to break the ground on the
field, the soul-field, leading to the Castle of the Grail, to
the Mystery of Bread and Blood, to the fulfillment of the
words, “Do this in remembrance of me”
[Luke 22:19].
For this remembrance has been forgotten; people are
no longer aware of what dwells in the words,
“Do this in remembrance of me.”
For this is truly done in
remembrance of the mighty moment of Golgotha if the symbol of
the bread, that is what develops out of the earth through the
synthesis of cosmic forces is understood. It is done rightly
if we understand once again how to comprehend the world
through a spiritualized cosmology and astronomy, and if we
learn to comprehend the human being based on what his extract
is, namely, the element where the spiritual directly
intervenes in him — if we grasp the Mystery of the
Blood. Through work on the inner being of human souls the
path must be discovered that leads to the Holy Grail. This is
a task of cognition, this is a social task. It is also a task
that, to the greatest extent possible, is hated in the
present
For due to
being placed within the ego education of Western
civilization, human beings develop above all a longing to
remain passive inwardly in the soul, not to allow earthly
existence to give to them what could bring progress to their
souls. The active taking hold of the soul forces, the inward
experiencing, and this does not necessarily mean occult
development but merely the experience of soul nature in
general; yet this is something European humanity does not
like. Instead, it wishes to continue what was natural for the
epoch directly preceding it, namely, the ego development,
which does, however, lead to the most blatant egotism, to the
blindest raging of instincts, when it is extended beyond its
own age. This ego feeling, extending beyond the time properly
assigned to it, first of all has penetrated the sentiments of
national chauvinism. It appears in national chauvinism; from
these feelings arise the spirits who wish to keep the path to
the Holy Grail in an impassable condition. But it is our
obligation to do everything that can be done in order to call
human souls to activity in the area of knowledge as well as
in the social sphere. Yet, all those forces filled with
hatred against such activity of the soul emerge in opposition
to such a call. After all, haven't people been conditioned
long enough so that they concluded, We must consider
heretical all our own soul efforts to free ourselves from
guilt; we must properly cultivate the awareness of sin and
guilt, for we must not progress by means of our own efforts,
but must be redeemed in passivity through Christ?
We fail to
understand Christ if we do not recognize Him as the cosmic
power that completely unites with us when through questions
and inner activity we work our way through to Him. Everywhere
today, from the denominations, from theology and those who
were always connected to theology, from the military and
science — from all this we see arise those powers today
that try to obstruct the path of inner activity.
For a long
time, I have had to call attention to the fact that this is
the case, and I have had to say again and again: the arising
opposing powers will become more and more vehement. Indeed,
to this day this has certainly come true. It is definitely
not possible to say that the opposition has already reached
its greatest strength. Not by a long shot has it attained its
culmination. This opposition has a strong, organizing power
in concentrating together all the elements that, while they
are in reality destined to decline, can obstruct in their
very decline for the time being everything working with the
forces of upward striving progress. The forces fostering the
activity of souls are weak today in comparison to the
opposing elements. Those forces that, based on the
comprehension of the spiritual world, try to turn the
progressive forces into forces of their own soul are weak.
The world has taken on an ahrimanic character. For it was
inevitable that the ego, having comprehended itself in the
physical element, is taken hold of by ahrimanic forces if it
remains in the physical element and does not lift itself up
at the right time to a spiritual understanding of itself as a
spiritual being. Indeed, we see this process of usurpation by
the ahrimanic powers; we observe it in the fact that, little
as the sleepy souls would be willing to admit this, an actual
tendency towards evil is making itself felt everywhere
today.
An
inclination towards evil is clearly noticeable, for example,
in the manner opponents fight against anthroposophical
spiritual science and everything related to it. From the most
questionable sources come the means with which individuals
battle today against spiritual science, even individuals who
enjoy a prestigious standing in the world in scientific or
theological circles. The truth is not what people are
concerned with. It is only a matter of what slander suits
these individuals best and what they like better. It is truly
a matter of humanity being strongly possessed by the forces
of evil, by a love for evil. Those who are unable today to
reckon with this tendency for evil, with this ever increasing
love for evil in the battle against anthroposophy, will not
be able to develop a feeling, an awareness of the kind of
opposing forces and powers that will yet arise in the future.
For years, reference has been made to this ever-increasing
development. If nothing more can be attained than a clear
feeling of it, then this clear feeling, which is, after all,
also a force, must at least be maintained. We have to look
into the world and be aware of the way it surrounds us. With
a sober mind we must realize what is really facing us in the
filthy slander that is now emerging from among our opponents
and that is the more impressive the more tarnished its
source.
It is really
necessary to become acquainted with this particular tendency,
with this love of evil, that will become more and more
prevalent. It is truly necessary not to wallow groggily in
excuses that the opponents are convinced of what they say. Do
you really believe that in individuals such as the one who
has emerged as the newest opponent against anthroposophical
spiritual science even the possibility for an inner force of
conviction is present? Not even the possibility of conviction
is present in him. He acts out of quite different deeper
motives. It is indeed a clever move to seek particularly in
this direction, to seek for the manner of viewing things that
is based on fooling the opponent. Who is the better
commander? He who can best fool the enemy! But when this
principle is transferred to the means of battling against
truth, then such a battle is a battle of the lie, of the
personified lie against truth. We must realize that this
battle of the personified lie against truth is capable of
anything, that it will definitely attempt to take away from
us what we have tried and are still trying to attain in the
way of outward supports in order to find bearers of truth in
this civilization. It is not exaggerated to say that there
exists the most profound and thoroughgoing wish to deprive us
of the Waldorf School and this building.
[Note 4]
And if we pay no attention to this;
if we do not even develop in us a feeling concerning the ways
and means of this opposition, then we remain sleeping souls.
Then we do not take hold with inner alertness of what is
trying to pour forth out of anthroposophical spiritual
science.
Basically, we
should not be surprised now that the opponents could turn out
the way they did for that could have been known long ago. The
overwhelming impression for us today certainly is that there
are too few individuals who can be active representatives of
our spiritual movement. It is generally still easier to be
effective among human beings by means of force, control, and
injustice than by means of freedom. The truth that is to be
proclaimed through anthroposophical spiritual science is
permitted to count only on human freedom. It must find people
who ask questions. One certainly cannot say, Why doesn't this
truth possess in itself the strength to compel human souls by
virtue of divine-spiritual power? It does not wish to do
that; it cannot do that. The reason is that it will always
consider inner freedom, the freedom of the human being in
general, to be something absolutely inviolable. If the human
being is to come to anthroposophy out of his own judgment, he
must become one who asks questions; out of the innermost
freedom of judgment he must convince himself. The word of
spiritual truth will be spoken to him; convincing himself of
it is something he must do on his own. If he wishes to
cooperate and be active in society, he must do so out of the
innermost impulse of his heart. Those who belong in the
truest sense of the word to anthroposophical spiritual
science must become people who ask questions.
What do we
encounter on the side of the opposition? Do not believe that
only those who band together who are in some way one-sided in
any one creed. No, in a Catholic church in Stuttgart, a sermon
tells its listeners, Go to the lecture by Herr von Gleich.
[Note 5]
There you can
invigorate your Catholic souls and can vanquish the opponents
of your Catholic souls! And these Catholic souls go there;
the Catholic, General von Gleich, gives a lecture and
concludes with a song by Martin Luther! A fine union of one
side and the other — the opponents organize as one! It
certainly matters not if they agree in any way in their
faith, their convictions.
For us, what
matters is the strength to stand firmly on the ground of what
we recognize as right. Yes, nothing will be left undone to
undermine this ground; of this you can be sure. I had to
bring this up one more time, particularly in connection with
the considerations concerning the course taken by European
civilization; for it is necessary that at least the intention
develops to place oneself firmly on the ground we must
recognize as the right one. It is also necessary that among
ourselves we do not give ourselves up to the popular
illusions concerning the various oppositions. Their aim is to
undermine the ground we stand on. It is up to us to work as
much as is humanly possible, and then, if the ground under us
should become undermined and we do slide down into the chasm,
our efforts will nevertheless have been such that they will
find their spiritual path through the world. For what appears
now are the last convulsions of a dying world. But even if it
is in its last throes of death, this world can still strike
out like a raving maniac, and one can lose one's life due to
this frantic lashing out. This is why we must at least
recognize what kind of impulses give rise to this mad lashing
out. Nothing can be achieved by what is timid; we must appeal
to what is bold. Let us try to measure up to such an
appeal!
I had to
include this so that you would sense that we face an
important, significant, and decisive moment, and that we have
to consider how we are to find the strength to
persevere.
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