V
‘Spiritual Knowledge is a True Communion,
the Beginning of a Cosmic Cult Suitable for Men
of the Present Age.’
Dornach, New Year's Eve, 1922-3
(The
fire which destroyed the First Goetheanum was discovered one
hour after this lecture had finished.)
THE day before yesterday I spoke of how the cycle of the
year can also be found in man. I pointed out that the forces of
Nature around us group themselves into a sort of time-organism
which we call the cycle of a year, so that we can see, during
the course of a year, the interaction and cooperation of
occurrences which otherwise appear like isolated processes and
facts in Nature.
Now
the essential difference between this Nature-cycle and its
image in man is that events which take place
successively in a particular region of the Earth, take
place concurrently in man. Man, it is true, taken as a
whole, resembles the Earth-globe taken as a whole, inasmuch as
when it is Winter in one hemisphere it is Summer in the other,
and so forth. In the case of the Earth, however, if we take the
Winter influences as they work in one region and the
simultaneous Summer influences working in another region, the
two flow away from one another and neither is disturbed or
weakened in its operation by the other. But now consider how it
is with man. When he is asleep, his physical and etheric bodies
are in a kind of Summer condition — a budding and
sprouting life. Spiritual sight shows us this budding and
sprouting Summer condition of man's physical and etheric bodies
during sleep, when the Ego and astral body are separated from
them. We can say that while man is asleep, there is a kind of
successive Spring and Summer condition in the physical and
etheric organism which he has left behind. At the same time the
Ego and astral body, which still co-operate in supporting the
human organism as a whole, are in a sort of Winter condition.
Thus here again there are simultaneous Summer and Winter
conditions, but in man they are not turned away from one
another; on the contrary, they work into one another. And it is
the same in our waking life. As long as man is awake, his
physical and etheric bodies are in a kind of Autumn and Winter
condition. Their organic life is waning, so to speak. On the
other hand, the Ego and the astral body, stirred by external
impressions and by the thoughts to which these impressions give
rise in man, are in full Summer or full Spring conditions. So
that once more we find inner Spring, inner Summer and inner
Winter working together in man, not turning away from one
another, but irradiating each other.
This is what actually takes place, as disclosed by the
researches of Spiritual Science. If we wished to compare the
entire Earth with man in respect to Winter and Summer, we
should have to turn the Summer in the one hemisphere right
round and superimpose it on the Winter in the other hemisphere.
Were this possible we should have actually what may be
described as Summer conditions cancelling Winter conditions,
and Winter conditions cancelling Summer conditions —
producing a kind of equilibrium. Now this is an important fact,
not yet realized by external science, which in consequence is
bound to misunderstand the essential nature of man. For in man,
Summer and Winter — if I may allow myself the expression,
for it really corresponds to what actually takes place —
cancel one another.
It
is true that man bears surrounding Nature in himself, but its
activities cancel one another and a condition sets in which
actually brings the activities of Nature to a state of rest.
Even as in a balance that has weights in either scale, the
pointer will come to rest at a certain spot and will at that
spot be affected neither by the weight to the right nor by the
weight to the left, but there will be equilibrium in respect to
the forces which otherwise affect the beam, so there is in man
a counterpoise resulting from opposing natural forces.
Anyone who studies what I said very briefly in my book
Riddles of the Soul, about man as a threefold being
— studying it really carefully, as people are not yet
accustomed to do — will find that what I am now going to
say is true. Man is membered into an organism of nerves and
senses, a rhythmic organism, and an organism of trunk, limbs
and metabolism. These three organisms work together and into
one another. We may say that the organism of nerves and senses
has its principal activity in the head. But the whole of man is
head, after a fashion, functionally. And the same may be said
of the other systems. If we take the two outer organisms, that
of the nerves and senses and that of the trunk, limbs and
metabolic activities, we find an actual opposition between them
which is very plainly visible to a spiritual-scientific anatomy
and physiology. Say, for example, we are walking. There is
motion in our limb-organism, movement in space. To this
motion there corresponds in a certain portion of our nerves and
senses organism, our head organism, a kind of rest,
proportional to the amount of activity or movement in our limb
organism. Please try to understand this correctly. I said: a
proportional amount of rest. Rest is generally thought
of as absolute. A person who is seated, is seated, and people
do not notice the degree of intensity with which he sits! This
is permissible in ordinary life, where there is no need to make
such fine distinctions. But it is not permissible in dealing
with the organism of nerves and senses. If we run fast, if our
limb organism moves fast, then in our nerves and senses
organism there is a stronger desire to be at rest than if we
were sauntering along slowly. And everything that happens in
our limb organism — or indeed in our metabolic organism,
when, for example, the digestive fluids are being kept active
by intestinal movements — produces a tendency to rest in
our nerves and senses organism. The fact comes to expression
externally, as we know.
The
head, the principal seat of the nerves and senses organism, is
a lazybones compared with the limb organism. It behaves much
like a man who sits in a cab and lets himself be drawn along by
the horse. The man is at rest; and so does our head sit quietly
on the rest of our organism. The head is not even interested
if, for instance, I wave my arms! When I wave my left arm, a
tendency to rest is set up in the right half of my head. And to
this tendency to rest is to be ascribed our ability to
accompany our movements with thoughts and ideas. It is quite a
mistaken notion of materialistic philosophy that ideas
originate from movements in the nerves. On the contrary, if
they are ideas about motion in space, they are caused by
tendencies to rest in the nervous system. The nervous system
quiets down; and because it becomes quiet and abates its vital
activities, thoughts find their way into this state of rest and
become real for us. Anyone who can look at man with the vision
of Spiritual Science and see what happens when he thinks and
when ideas occur to him, can never be a materialist, for he
knows that in the very same measure that thoughts, in their
nature as soul-and spirit substance, become active and busy
— in the same measure do the nerves grow quiet, lose
their vitality and energy and even become numb. The nervous
system must cease its material activities before it can make
room for the soul-and-spirit element of thought. This will help
to show us why we have materialism at all. Materialism dates
from the time when science no longer understood matter. For
material science is characterized by a total inability to
conceive the nature of material occurrences, which it therefore
endows with a number of non-existent attributes!
So
you see there are opposite conditions in man, tending towards
equilibrium. Just as there are present at Midsummer natural
forces and activities that are directly opposed to those of the
depth of Winter, so do we find opposing forces in the human
organism, which however hold each other in balance. Yet we
shall not think quite correctly about these opposing forces
which balance one another until we divide man once more by
separating his middle system, the rhythmic system, into two
halves, a rhythm of the breath and a rhythm of the
blood-circulation — even this discrimination is not
absolutely exact, but it is near enough for our purpose —
and speak of an upper and lower rhythmic system. Between the
upper and lower halves is that part of man which, because it is
influenced and permeated from above and below by opposite
natural forces, strives most energetically to maintain
equilibrium. So that man is divided as it were into two halves,
an upper and a lower. The upper half embraces the nerves and
senses system which extends, of course, over the whole body.
The state of things therefore which I have to picture, is on
the one hand a nerves and senses system with a breathing system
belonging to it, and on the other hand a trunk, limbs and
metabolic system with a circulatory system of the blood
belonging to it. These two main systems work in opposite
directions and cancel one another.
The
organ in man in which the adjustment takes place, in which
there is a continual struggle upwards and downwards to maintain
equilibrium, is the human heart — which is far from being
a pump, as modern physiology would have it, for the purpose of
pumping blood through the body! It is, on the contrary, the
organ which keeps the upper and lower systems in equilibrium.
Therefore even in man's outer physical organism we find an
expression of the spiritual events taking place within him,
when we observe how Summer and W inter conditions are
incessantly offsetting one another within him.
On
Earth, Winter can prevail in one region precisely because
Summer does not occur at the same time. Otherwise the Summer
would balance the Winter, that is to say, there would be
neither Winter nor Summer but only equilibrium. This is the
real state of things in man. Man is a part of Nature, but since
the natural forces oppose each other in his organism they
cancel one another and it is as though he were a part of Nature
no longer. But for that very reason, man is a free
being. Natural laws cannot be applied to him, for in him
there is not one set of natural laws, but two, working
against one another, and cancelling each other out. And in this
realm where natural forces cancel one another are to be found
the soul and spirit of man, unaffected by the working of Nature
and only to be recognized in their obedience to the laws of
soul and spirit.
From this you can see what a fundamental change of method is
necessary when we come to the observation of man, and why a
mere application of the external laws of Nature, which are
orientated in one direction only, is of no use at all.
But
now that we have set before us the true nature of man, let us
see what results follow. We have seen that man cannot be
understood unless he is regarded as bearing within him, as it
were, a piece of Nature, in such a manner that the
counteracting natural forces cancel one another; and if we
examine this piece of Nature in man with the eyes of Spiritual
Science, we find it to be penetrated as to the physical and
etheric bodies during sleep by mineral and vegetable modes of
activity, which are seen to be in the Summer condition. If we
are now able to observe in the right way this budding,
sprouting life, we may learn to understand its real
significance.
When does this budding and sprouting take place? When the Ego
and astral body are not present, when they are away during
sleep. And whence comes this budding and sprouting process?
That is precisely what spiritual vision shows us. Let us
picture man asleep. His physical and etheric bodies lie in the
bed. Spiritual vision sees them as soil, as mineral matter, out
of which plant life is sprouting. It is a different form of
plant life, of course, from the one we see around us, but
recognizable as such by spiritual sight. Above gleam the Ego
and astral body like a flame, unable to approach the physical
and etheric. Sleeping man therefore is a sort of budding,
sprouting plot of ground, with a gleaming Ego and astral body
belonging to it, but detached.
And
when man is awake? I must describe this state as follows. The
mineral and vegetable portions are seen to be withering and
collapsing, while the Ego and astral body gleam down into them,
and as it were, burn them up. This is walking man, with the
mineral matter crumbling within him. The mineral element of man
crumbles during his waking hours. There is a sort of plant-like
activity which, although quite different in appearance, gives a
general and universal impression of autumn foliage, of
drooping, withering leaves which are dying and vanishing; and
all through this fading substance, big and little flames are
gleaming and glowing. These big and little flames are the
astral body and the Ego which are now living in the physical
and etheric bodies. And then the question arises: What happens
to these gleaming and glowing flames during sleep, when they
are separated from the physical and etheric bodies?
When this problem is attacked by the methods of occult science
we find the solution to be a consequence you could yourselves
draw from a comparison of various descriptions that I have
given from time to time. The power which drives away the flame
and gleam of the Ego and astral body, and which is then
actively at work in the budding and sprouting vegetative life
of the summer-like, sleeping physical body, and also in its
mineral element, causing even that too to evolve a kind of
life, so that in the course of its infinitesimal subdividing,
it looks like a mass of melting atoms, a continuous mobile
mass, everywhere active, fluid-mineral and yet airlike, at all
points permeated by sprouting life — what is this
inner power? It is the reverberating wave of our life before
birth, whose pulsations beat upon our physical and etheric
bodies during sleep. When we are awake during earthly life we
still the pulsating vibrations. So long as the flame and gleam
of the Ego and astral body are united with the physical and
etheric bodies, we annul those impulses which spring from an
existence preceding our earthly life and which we experience
during sleep, we bring them to quiescence. And now we learn for
the first time, from an inspection of ourselves, how to regard
external Nature in the right way. For all natural laws and
energies affecting external vegetable and mineral Nature
resemble that which is mineral and vegetable in ourselves,
permeated with sprouting life, during sleep. And so this means
that as our sleeping physical and etheric bodies point to our
own past, to a spiritual life in which we lived before birth,
so does all external Nature that is vegetable or mineral point
to a past. As a matter of fact, if we are to comprehend
aright the natural laws and forces of our external environment,
exclusive of the animal element and physical man, we must
recognize that they point to the Earth's past, to the
dying-away of the Earth. And the thoughts we entertain about
external Nature are really directed to the dying element in
Earth existence.
Now
if this decaying Earth-nature is to be brought to life so that
it can receive impulses for the future, this can come
about in no other way than it does in man, that is to say, by
the insertion of soul and spirit into mineral and vegetable. In
the case of the animals, the soul element enters in, and
then with man, spirit enters in.
Looked at in this way, the whole world may be said to be
divided into two parts. When we look out upon external Nature,
in so far as this is mineral and vegetable — and these
constitute the principal part of it — we can compare it
only with our sleeping physical and etheric organism. When we
consider external physical activities, we must admit that all
of them depend upon the physical activities in mineral and
vegetable matter. Consider the process of nourishment. It
begins with the taking in of mineral and vegetable matter. The
animal takes it a step further in preparing it as food for man.
But all external Nature depends, so far as its physical and
etheric activities are concerned, on such an order of things as
we find in our sleeping physical and etheric organism. Now in
man the Ego and astral organism which we bear within us, and
which, during our waking moments while our physical and etheric
organism is in its Winter sleep, is in a condition of Summer,
being stimulated by the outer senses and the thoughts that form
themselves — this Ego and astral organism balances in
waking hours the Winter condition of the physical and etheric
bodies.
And
when we come to apply the methods of Spiritual Science to the
cycle of the year, we find in it too a spiritual Summer
condition belonging to its Winter and a spiritual Winter
condition belonging to its Summer. These conditions do not,
however, balance one another as they do in man. On the
contrary, they express themselves in opposite hemispheres, so
that on the Earth, physical Winter is strengthened by the
Winter of the soul and spirit, and physical Summer by spiritual
Summer. Nevertheless these occurrences point to the fact that
all surrounding Nature bears within it its past and its future,
even as man does.
We
have actually the present only in waking hours in our
physical body in respect to its activities and laws. For during
the sleep of our physical and etheric bodies we experience the
inworking of a past, a past moreover that was spent in the
spiritual world. We find the same thing in the vegetable and
mineral worlds as we see them before us and experience their
effects upon us. They too are a result of past existence. And
they only become present through the Earth being permeated with
soul and spirit even as man is. And in the present is contained
the germ of the future. But if it is true — and the
description I have given you is true — that our physical
and etheric organism is an expression of the past precisely
when it is independent of the activities of the soul and
spirit, then in order to find that which works over into the
future we must look to our Ego and astral body; and for the
Earth too we must seek the future in that which is
spiritual.
Man
has evolved to a point when, by help of forces which of course
are quite elemental, he has brought the Ego and astral body
into companionship with his physical and etheric bodies. The
mineral and vegetable world has not yet accomplished this. The
Earth's ego and astral body surround the Earth with soul and
spirit but do not permeate her mineral and vegetable
activities. The mineral nature of the Earth, as observed by us,
shows itself unable to let soul and spirit enter into it, and
able only to let them surround it with light. The vegetable
nature shows itself also unable to admit soul, but in a certain
way the upper parts of the plant may be said to be touched with
soul and spirit. Spiritual Science gives us the following
picture of a plant. If I draw it with the root below, the stem
in the middle and the blossom above, then I have to represent
it as in contact with the astral world through its
blossom. The astral world does not penetrate the plant;
it merely touches it, and this touching is the origin of the
blossom. The astral substance surrounding the Earth touches the
uppermost portion of the plant, and the flower appears. I have
often spoken of this in an analogy (which must of course be
received with proper delicacy), saying that the flowering of
the plant is the kiss exchanged between the Sun's light and the
plant. It is an astral influence in which there is no more than
a ‘touching.’
So
that when we look into surrounding Nature, we do not see in the
mineral and vegetable kingdoms exactly what we see in man. In
ourselves as man we behold a mineral nature, a plant nature, an
astral nature and an Ego nature, all belonging to one another.
(We will leave the animals out for the time being and speak of
them on some future occasion.) But we have to see in the
mineral and vegetable world themselves that on which physical
activity essentially depends. These worlds show themselves, in
external Nature, altogether lacking in astral thought, as well
as in self-conscious spiritual intelligence which is the
product of the Ego. The latter are not to be found in the world
outside, neither in the mineral nor in the plant. For mineral
and plant are fundamentally results of the past.
If
we observe the Earth's crust and its vegetation aright, we
shall look upon all the life of the Earth and say: You
crystals, you mountains, you budding and sprouting plants, I
see in you monuments of a living, creative past which is now in
process of dying. But in man himself, if we are able to have
the right insight into this dying element that draws its energy
from pre-earthly existence and exhausts itself and dies away in
the physical and etheric bodies — in man we see this
physical and etheric organism permeated by an astral body and
Ego throwing light across into the future and able to unfold
freely, on a plane of balanced natural energies, a life of
thought and ideation. It may be said that we see in man past
and future side by side. In Nature on the other hand, so
far as she is mineral or vegetable, we see only the past. That
element which already functions as future during man's present,
is the element that confers freedom upon him; and this
freedom is not to be found in external Nature. If external
Nature were doomed to remain just what her mineral and
vegetable kingdoms make her, she would be doomed to die, in the
same way that the mere physical and etheric organism of man
perishes. Man's physical and etheric organisms die, but man
does not, because the nature of the astral and Ego within him
carries within it, not death but an arising, a coming
into being.
If
therefore external Nature is not to perish, she must be given
that which man has through his astral body and his Ego. This
means that as man through his astral body and his Ego has
self-conscious ideas, he must, in order to ensure a future to
the Earth, insert into the Earth too, the supersensible and
invisible that he has within himself. Even as man must derive
his reincarnation in another earth-life from that in him which
is supersensible and invisible, since his dying physical and
etheric bodies are powerless to confer it, so can no future
arise for the Earth from the mineral and vegetable globe that
surrounds us. Only when we place into the Earth that which she
has not herself, only then can an Earth of the Future arise.
And what is not there of itself on the Earth is principally the
active thoughts of man, as they live and weave in his
own Nature-organism, which holds always a balance and is on
this account self-dependent. If he brings these independent
thoughts to a real existence, he confers a future on the Earth.
But he must first have them. Thoughts that we make in our
ordinary knowledge of Nature — thoughts about that which
is dying away, are mere reflections — not realities. But
thoughts we receive from spiritual research are quickened in
Imagination, Inspiration, and Intuition. If we accept them they
become forms having independent existence in the life of the
Earth.
Concerning these creative thoughts, I once said in my book
entitled A Theory of Knowledge Implicit in Goethe's World
Conception, that such thinking represents the spiritual
form of communion among mankind. For as long as man gives
himself up to his mirror-thoughts about external Nature, he
does nothing but repeat the past. He lives in corpses of the
Divine. When he himself brings life into his thoughts, then,
giving and receiving communion through his own being, he allies
himself with the element of Divine Spirit which permeates the
world and assures its future.
Spiritual knowledge is thus a veritable communion, the
beginning of a cosmic ritual that is right and fitting for the
man of today, who is then able to grow because he begins to
realize how he permeates his own physical and etheric organism
with his astral body and Ego, and how, as he quickens the
spirit in himself, he charms it also into the dead and dying
matter that surrounds him. And a new experience is then
his.
When he looks upon his own organism in its solid
condition, he feels that it links him to the starry universe.
In so far as the starry universe is a being at rest,
maintaining, e.g. in the signs of the Zodiac a position at rest
in relation to the Earth, man is connected in his physical
organism with these constellations in space. But by allowing
his powers of soul and spirit to pour into this ‘form picture’
in space, he himself changes the world.
Man
is also traversed in like manner by streams of fluid.
The etheric organism lives in the fluids and juices of the
body. It is the etheric body that causes the blood to circulate
and that brings into movement the other fluids and juices in
man. Through this etheric organism he is brought into touch, if
I may so express it, with the deeds of the stars, with
the movements of the planets. Just as the resting
pictures in the heaven of the fixed stars act upon, or stand in
relation to, the solid structure of the human organism, so do
the planetary movements of the system to which we belong stand
in relation to the fluids in man.
But
as the world presents itself to our immediate vision, it is a
dead world. Man transforms it by means of his own spirit, when
he shares his spirit with the world, by quickening his thoughts
to Imagination, Inspiration, and Intuition, thus fulfilling the
spiritual Communion of mankind. It is important that man should
become conscious of this. The more lively and alert this
consciousness becomes, the more easily does man find the way to
this spiritual Communion. I should like to give you today some
words that may serve as a foundation for this consciousness,
words which, when allowed to act rightly upon the soul —
and this means, they must be made to live over and over again
in the soul until the soul experiences to the full their
moving, living meaning — will then bring something into
existence in the human soul which transforms the dead
environment with which man is connected into a living one, and
quickens the past to life in order that from out of its death
may arise the life of the future. This can only happen when man
becomes aware of his connection with the Cosmos in the
following way:
In Earth-activity — (I am imagining the earthly
matter which I take into myself with that which fashions the
solid structure of my organism.)
In
Earth-activity draws near to me,
Given to me in substance-imaged form,
The Heavenly Being of the Stars.
For
it is a fact that when we take something that serves us as food
and look upon its form, then we find in it a copy of the
constellations of the fixed stars. We take it into ourselves.
With the substance of the Earth that is contained in
Earth-activity, we take into us the being of the stars, the
being of the heavens. But we must be conscious that we as human
beings, by a deliberate, loving act of human will, transform
that which has become matter, back again into spirit. In this
manner we perform a real act of trans-substantiation. We
become aware of our own part in the world and so the spiritual
thought-life is quickened within us.
In
Earth-activity draws near to me,
Given to me in substance-imaged form,
The Heavenly Being of the Stars.
In Willing I see them transformed with Love!
And
when we think of that which we take into ourselves to permeate
the fluid part of our organism, the circulation of the blood
and juices, then that, in so far as it originates on Earth, is
a copy not of the heavens or of the stars but of the
deeds of the stars, that is to say, the movements of the
planets. And I can become conscious how I spiritualize that, if
I stand rightly in the world; and I can speak the following
formula:
In
Watery life stream into me,
Forming me through with power of substance-force,
The Heavenly Deeds of the Stars —
that is to say, the deeds of the planetary movements. And now:
In
Feeling I see them transformed with Wisdom!
While I can see how in will the being of the stars
changes lovingly into the spiritual content of the future, I
can also see how in feeling a wise change takes place
when I receive into me, in what permeates my fluid organism, a
copy of heavenly deeds. Man can experience in this way in his
will and in his feeling how he is placed into the world.
Surrendering himself to the supreme direction of the universe
that is all around him, he can carry out in living
consciousness the act of trans-substantiation in the great
temple of the Cosmos — standing within it as one who is
celebrating a sacrifice in a purely spiritual way.
What would otherwise be mere abstract knowledge achieves a
relationship of will and feeling to the world. The world
becomes the Temple, the House of God. When man as
knowing man summons up also powers of will and
feeling, he becomes a sacrificing being. His fundamental
relationship to the world rises from knowledge into cosmic
ritual.
The
first beginning of what must come to pass if Anthroposophy is
to fulfil its mission in the world is that man's whole
relationship to the world must be recognized to be one of
cosmic ritual or cult.
I
have wished to say this to you, as it were, as a beginning.
Next Friday I will speak further about the nature of this
ritual in its relation to a real knowledge of Nature. I
appointed this lecture for this particular day with a special
end in view. For today, when that being of Time which is given
in the cycle of the year is brought before our souls, when this
year, at any rate for outward perception and experience, comes
to an end, we should realize the nature of our relationship to
Time — how it rests with us out of the past to
form and shape the future, to work actively for the
future, in order to create in the spirit.
One
of the poems recited this afternoon began with these words:
“Every year finds new graves!” That is profoundly
true. But equally true is it that every year finds new cradles.
As this year touches the past, so does it also touch the
future. And today it is man's first obligation to grasp this
future, to reflect that the budding and sprouting life in the
external world contains within it the seeds of death,
and that we must seek for life with our own power
of action. Every New Year is a symbol of this truth. If we see
on the one hand the graves, let us behold on the other hand,
self-renewing life waiting to receive the seed of the future
into itself.
It
is our great task this day to observe how in the world around
us it is New Year's Eve — all is passing and
disappearing and dying away; but how in the hearts of men who
are conscious of their real manhood, of their divine humanity,
there must be the mood of New Year, the mood of the beginning
of a new era, of the uprising of new life. Let us not merely
turn with a superficial festiveness from a symbolical New
Year's Eve to a symbolical New Year's Day; but let us so turn
our thoughts that they may indeed grow powerful and creative,
as evolution requires them to be. Let us turn our thoughts away
from the dying phenomena which confront us everywhere in modern
civilization, like old graves, away from New Year's Eve to New
Year's Day, to the day of the Cosmic New Year. But that day
will never dawn till man himself decides to bring it to
pass.
In
Earth-activity draws near to me,
Given to me in substance-imaged form,
The Heavenly Being of the Stars —
In WILLING I see them transformed with love!
In Watery life stream into me,
Forming me through with power of substance-force,
The Heavenly Deeds of the Stars —
In FEELING I see them transformed with Wisdom.
Geistige Kommunion.
Es nahet mir im Erdenwirken,
In Stoffes Abbild mir gegeben,
Der Sterne Himmelswesen:
Ich seh' im Wollen sie sich liebend wandeln.
Es dringen in mich im Wasserleben,
In Stoffes Kraftgewalt mich bildend,
Der Sterne Himmelstaten:
Ich seh' im Fühlen sie sich weise wandeln.
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