The Rudolf Steiner Archive

Tenth Lecture

[ 1 ] Once again, we first remember those who stand out in the vast fields of current events:

Spirits of your souls, watchful guardians,
May your wings bring
The pleading love of our souls
To the earthly people entrusted to your care,
So that, united with your power,
Our plea may shine with help
Upon the souls it lovingly seeks.

[ 2 ] And for those who have already passed through the gates of death as a result of these events:

Spirits of your souls, active guardians,
May your wings bring
The pleading love of our souls
To the beings of the spheres entrusted to your care,
So that, united with your power,
Our plea may shine forth in aid
To the souls it lovingly seeks.

[ 3 ] May the Spirit we seek through our striving for spiritual knowledge—the Spirit who brought healing to the Earth and freedom and progress to humanity through the Mystery of Golgotha—be with you and your heavy burdens!

[ 4 ] My dear friends, today we can once again offer some aphoristic reflections that may serve as additions, in one way or another, to what has been spoken of in recent times. The first thing I would like to draw your attention to is the way in which, upon ascending into the spiritual worlds—after we have taken our first steps into them—we encounter the realities, the essential nature of these spiritual worlds. I would like to begin by addressing the difficulties involved in ascending into the spiritual worlds. These difficulties are indeed considerable, and just as certain as it is that the path we take through our meditation, through all the inner work of our soul, must lead into the spiritual world—just as certain as this is—so easy is it also, in a sense, to misjudge what constitutes the peculiarity of these soul experiences that lead the soul up into the spiritual worlds. First, there is the difficulty that we are accustomed to judging everything we experience with the soul according to the experiences we have acquired from the external sensory world. In a sense, we know nothing other than what we have acquired from the external sensory world. Now we enter the spiritual world, and there everything is truly different from the sensory world. Now, since everything is different, the primary difficulty lies in bringing what we are supposed to see there into the realm of our attention at all. It is the case that, so to speak, the entire spiritual world could be spread out before us, but we would see nothing. This is the case because, as long as we dwell in our earthly bodies while awake, we are not able to withdraw our spiritual organs from this earthly body, to pull them out of their connection with the earthly body.

[ 5 ] Let us consider a comparison I have often used to illustrate the separation of the spiritual from the physical. I have often said: one can recognize the immortal aspect of a person just as little from what they are in ordinary life here as one can recognize the properties of hydrogen and oxygen from water. The hydrogen contained in water, combined with oxygen—just as our immortal nature is truly contained within the physical body—reveals nothing of its properties unless it is separated; it conceals all these properties. In the same way, the soul conceals its properties by being united with the body.

[ 6 ] Ordinary life between birth and death shapes our behavior toward the external sensory world in such a way that, while awake, our spiritual faculties are bound to the physical body just as hydrogen is bound to oxygen in water. It is therefore impossible for our soul, during our life between birth and death, to leave the body except when it goes out into the spiritual worlds from the time of falling asleep until waking up. During this time from falling asleep until waking up, the soul truly enters the spiritual worlds; it is within them. There it draws new strength for the day ahead from the spiritual worlds, but the habit of perceiving only through the physical organs remains within it; and at the very moment when the soul’s strength has grown so much that it could now perceive within the spiritual realm, it wakes up. For the soul is connected to the body through its powers; the soul is connected to the body through its capacity for desire. The moment its powers have once again grown strong enough for it to move, it desires to return to the body, provided the body is still viable. That is why, after death, we must first learn to orient ourselves little by little.

[ 7 ] Let us now compare what was already hinted at in a public lecture as the final aspect of the soul—the power of memory—with what occurs when a person learns to look into the spiritual world. It is something that, in a certain sense, frees us from the physical. As natural science continues to develop, it will show that the process of memory is a purely spiritual process, that looking back on a past experience is indeed a spiritual process. But this spiritual process has a powerful aid, namely the aid of our body, the aid that the body provides. This is how it happens: When we dwell in the body with the soul, what we entrust to our memory is indeed initially truly pictorial; it is something very similar to what we call imaginative perception. But just as we proceed in ordinary life, we imprint what we are to retain as memory into the physical. When we have any experience, we first encounter this experience with our senses; we have the image we have formed. This image is first imprinted into our physical being; an imprint arises in our body, an imprint that we can compare to a seal impression. It is important to realize that such an imprint remains. But the conception that external natural science often forms of this is childish. One has read in some works that one mental image is recorded in one part of the brain, another mental image in another part, and so on. That is not how it happens; rather, the imprint made in our physical body by a memory is actually quite unlike what we might recall later. For when viewed clairvoyantly, it is essentially a kind of imprint in the shape of the human head, extending somewhat into the rest of the person. No matter what we experience, we make such an imprint within ourselves; specifically, the imprint is made into the etheric body. If we could extract this imprint, we would indeed have a thin, shadowy phantom of our head and its extension. And if we have another memory, we would again see a shadow image of a head with an extension. But in any case, they are quite unlike what we experience when we experience a memory. As many memories as we have, so many shadowy phantoms are lodged within us. They all merge into one another and interpenetrate. And what remains would, viewed from the outside, be such a shadow image, and one could only describe it by saying, “This one looks like this, that one like that.”

[ 8 ] For memory to truly take shape, the human soul must first encounter these imprints that remain in the body and decipher them, just as we decipher those peculiar symbols on paper that bear no resemblance to what we later experience in our souls when we read something. The soul must carry out such a reading process—a subconscious one—in order to transform these imprints into what we then experience in actual memory. Suppose you experienced something when you were eight years old and remember it today. The actual process is that, prompted by something, your soul is directed to this little image with its extensions that was imprinted back then; your soul deciphers this today. And just as little of the experience remains in the body as remains in the book of what you experience when you have read a book. When you read the book again, you must once more reconstruct the whole thing in your soul. All this happens without one noticing it. But the person who has not learned to read cannot discern from the symbols what these written characters are meant to express. And so it truly is with our process of remembering; it is an inner reading. Much happens in the human soul that takes place below the threshold of consciousness and is not noticed by people at all. As we surrender to our memory, an infinitely complex process takes place within the human being. From the twilight of what is otherwise a dark life, the ethereal seal impressions continually rise, and in this rising and in the deciphering lies what the human being experiences as their inner process of remembrance.

[ 9 ] What I am telling you is not something I have made up, but something that occult observation actually reveals. When we now begin to strengthen our soul through what we have called processes of meditation and concentration, then what I have hinted at occurs; then what we must call memory does not form, but rather we develop inner powers, yet what is now formed as an imprint is imprinted outward into the ether that interweaves the world, is objectively imprinted into the world. While we meditate and concentrate, we imprint into the objective world process. It is essentially the same when we simply devote ourselves, in accordance with study, to what Spiritual Science has to offer, for it deals with supersensible things. If we now truly grasp the thoughts that Spiritual Science offers, we detach ourselves from ourselves to such an extent that our mental work becomes a collaboration with the world ether, whereas, when we think ordinary thoughts, we merely imprint them within ourselves.

[ 10 ] Now you will see how crucial it is that anyone who truly wishes to make progress in their soul place infinite importance on what must be called the repetition of the same thought process. When we concentrate on a single thought, it makes a fleeting impression in the world-ether. But when we cherish the same thought again and again in our soul, day after day, then the impression is made over and over again. And now we must ask ourselves the question: When we make an impression in the world ether again and again, repeating the meditation, what actually happens? Where do we make the impression? — To answer this question, I must address something else.

[ 11 ] If someone is truly seeking a path into the spiritual world, then once they begin to develop genuine clairvoyance, these clairvoyant experiences occur in a very peculiar way: one clearly senses that what is there is indeed being experienced, but fundamentally, something is missing from these experiences. I am assuming that one has already had genuine clairvoyant experiences. Afterward, when one has emerged from these experiences and recalls them, one says to oneself: it could be that I have nothing to do with any of this at all. It gives the impression that what one has experienced clairvoyantly are things detached from us. And above all, one cannot figure out at all to what extent one has anything to do with these experiences. That is the significant point. That is why it is so easy to regard these experiences as mere daydreams. One only realizes that one has something to do with it when one sees that, in a sense, one has encountered another aspect of one’s own self, when one realizes: yes, what you have experienced there is actually similar to your own experiences, and what has been experienced there could not have been experienced if you were not there. To make it even clearer, I will express myself in the following way. Suppose you have a dream that reflects an experience from your earliest youth. When you wake from it, you will only recognize that these are your dream experiences because, amidst the mass of images, what you experienced earlier appears; and you then know that the dream must have something to do with you. So it is with the first clairvoyant experiences. We gradually come to realize: actually, it is at the same time a completely different person who is dreaming, and yet it is you yourself. We learn to recognize ourselves in the mass of clairvoyant experiences.

[ 12 ] This is also a significant event when we realize: we were part of a series of experiences, but it was we ourselves who were there. In clairvoyant experiences, one must first discover oneself. And then one realizes: you are not merely in your body, but you are also out in the world. And it is an infinitely significant experience, the experience that shows us: you have something that the spirits of the higher hierarchies hold and carry, something they cherish and nurture. Here I am, one says to oneself, in my body; I dwell in my physical shell, and at the same time I am in the spiritual world, held and carried by the spirits of the higher hierarchies. Then the law that a being cannot be in two places at once does not trouble us, for these laws no longer apply in the spiritual world. I am within myself and am at the same time the same being who allows the experiences to unfold within oneself in the spiritual world. One discovers oneself secure within the higher hierarchies. One knows that one is such a dual being, and one gradually comes to realize that what one is in spiritual essence is, in fact, not at all in the sensory world, but in the spiritual world, and that what is in the sensory world is a shadow cast in from the spiritual world. One slips into a spiritual corporeality; through this, one is outside oneself and looks at oneself from the outside. Whoever does not wish to familiarize themselves with such apparent contradictions cannot arrive at concepts that can explain the spiritual world to them. This is the important point: that one discovers oneself outside of oneself, insofar as one is a sensory being.

[ 13 ] And now we are ready to ask: where are our meditations recorded? Our ordinary memories are imprinted within ourselves; there is always a seal-like imprint that corresponds to the upper part of the human being—the head and certain appendages. When we meditate or summon mental images from Spiritual Science to our soul, we also create imprints, but these are directed toward the other being I just described—which is ourselves. These mental images go to the other. Whether we experience something in Berlin or in Nuremberg—how all of that causes an imprint in the same body—in the case of inner spiritual experience, everything goes to this One, who is ourselves. Everything is imprinted there. So that, insofar as we truly behave in accordance with what is thought, felt, or experienced in the Spiritual Science sense, we are working on our supersensible human being just as we work on our physical human being when we face ordinary experience. Now you will understand that strong, inner forces are necessary for working on the supersensible human being. When we recall those things that have affected us externally through color, sound, and so on, it is understandably easier because we are supported by the body. The fact that a certain color makes an impression on us triggers a physical process within us. If we are to devote ourselves to purely spiritual mental images, then we must do without all such physical supports; we must exert the soul inwardly; it must acquire ever greater powers so that it becomes so strengthened within itself that it can truly make an impression on the outer world-ether.

[ 14 ] When we seek our connection in this way with our true human self—which is always there—we enter into a relationship with our human individuality, with what we truly are as human beings. Now, what we actually are as human beings lives within the beings of the higher hierarchies just as our body lives within the processes of sensory nature. Just as we are a part of our earthly existence, so too are we a part of spiritual existence, in what takes place within the processes of the world of the higher hierarchies.

[ 15 ] Now I would like to add a further point. By relating to the spiritual world in this way, we are connected to the most diverse spirits of the higher hierarchies. These include those spirits with whom we have a relationship solely as human individuals—beings who are not assigned to any particular worldly function. But we also belong to the beings who have some worldly function; for example, everyone belongs to a national spirit. Just as we are connected to the physical world through our entirely sensory processes, so too are we connected upward to all these spirits who reach down supersensually into the physical-sensory world. And just as we relate here to external things and form thoughts and mental images, so do the beings of the higher hierarchies form their thoughts and mental images by regarding us as their objects. We are the objects for the beings of the higher hierarchies; we are their realm, about which they reflect. These thoughts are more volitional.

[ 16 ] These beings differ in the way they relate to us, and an important distinction becomes clear when we consider how such beings of the higher hierarchies—for example, the national spirits—develop. Here, too, we undergo a process of development between birth and death, as our ego becomes increasingly mature and gains ever more experience of the world. A person who is still young cannot have experienced as much as one who has grown older. The same is true of the beings of the higher hierarchies, only the course of their development is somewhat different from our own course of development.

[ 17 ] We can refer to a being of the higher hierarchies when we speak of the Italian national spirit. This Italian national spirit is undergoing its development, and we can actually pinpoint a specific moment when this national spirit passed through an important stage. We know, of course, that the relationship between the Italian national spirit and the individual Italian is such that the Italian national spirit works through the Italian’s feeling soul. Now, however, this working through the feeling soul is at first such that the national spirit acts, as it were, only upon the soul, and only later, in its further development, does this national spirit, through its will, intervene more and more in the way the soul expresses itself through the physical body as well. If you follow Italian history, you will find an important year, around 1530. This is the year when the Italian national spirit becomes so powerful that it now begins to act upon the physical realm as well, and from that point on begins to develop the national character in a very specific way. From an occult perspective, this manifests as the national spirit acquiring a more powerful will; it begins to imprint itself upon the physical realm as well and to shape the national character right down into the physical. While our ego becomes increasingly independent of the body, the national spirit undergoes the opposite development. After having acted upon the soul for a time, it begins to act right down into the physical body.

[ 18 ] We find the same thing in the French national spirit when we look back to around the year 1600, and in the English national spirit around the year 1650. Whereas previously the national spirit had focused more on the spiritual realm, from that point on it began to extend into the physical realm. Its will becomes more powerful, and the soul is less able to resist a configuration into the national. Therefore, around this time, the national character begins to take on a distinct form. This stems from the fact that the national spirit descends. It is situated at a higher level when it acts more upon the spiritual; it descends when it acts more upon the physical. Thus we see a descent of the national spirit on the Italian Peninsula around the year 1530, in France at the beginning of the seventeenth century, and in England in the middle of the seventeenth century. Shakespeare was active before the national spirit had gone through this stage. That is what is significant. Hence this peculiar rupture that has taken place in the English people’s attitude toward Shakespeare, and which has resulted in Shakespeare being more highly regarded in Germany than in England itself. We are dealing with a national spirit that is descending more and more toward the individual human being.

[ 19 ] If we now look at the development of the German national spirit, we perceive something similar in the period roughly between 1750 and 1850. But here, curiously enough, we must say: this national spirit descends there, but it rises again. And that is what is significant. We can only observe a process that has taken place among Western peoples by seeing the national spirits descend and take hold of the peoples. In the case of the German people, we see how the national spirit also descends around the middle of the eighteenth century, but how this national spirit rises again in the middle of the nineteenth century, so that a completely different situation exists here. An attempt is made to develop the German character into an eminent national character, but this is pursued only for a time. After some progress has been made in this regard, the national spirit once again recedes, rising to act solely upon the soul.

[ 20 ] The heyday of German intellectual life coincided with the period when the national spirit had sunk to its lowest point. Of course, the national spirit remains with its people. But it now dwells once again in spiritual heights. That is the distinctive feature of the German national spirit. It has descended before as well, but then moved away from excessive nationalization. Such a crystallization into nationality, as seen among Western peoples, cannot occur among the German people due to the peculiar nature of the German national spirit. Therefore, the German essence must always remain more universal than other national essences. These things are indeed connected to profound truths of the spiritual worlds. If one had sought the German national spirit in Goethe’s time, one would have found it at roughly the same level as the English, French, or Italian national spirit. If one seeks it today, one must ascend higher. There will come times again when it descends; there will come times again when it ascends. This swinging back and forth is the distinctive feature of the German national spirit.

[ 21 ] The Russian national spirit does not descend at all to crystallize the people, but rather remains something like a cloud hovering above the national character, so that one must always look for it above, and therefore this people can undergo spiritual development only when it is willing to unite what is developed in the West with its own essence, in order to establish a culture in connection with the West, because it can never develop a culture out of itself.

[ 22 ] All of this must be understood in this way. And the entire flexibility of the German character stems from the fact that Germans have not become as closely intertwined with their national spirit as is the case in Western Europe. Hence the immense difficulty of truly understanding the German character. One can only understand it if one is able to admit that there can be a national character whose national spirit actually intervenes in the development of the people only sporadically. What I am explaining here belongs to the most difficult chapters regarding the understanding of historical development; therefore, one must not be disheartened if it seems contradictory. But we live in an age in which we must try to truly understand the basis of the hostility that is so clearly evident, especially in these fateful days in Europe. For everything we are experiencing, if one looks more closely, is fundamentally accompanied by something that one could truly call quite incomprehensible, something that only becomes apparent upon closer inspection. Certainly, the Germans are only now realizing that they are, in fact, immensely hated. But upon closer examination, one will notice that what is most hated is, in fact, rooted in precisely those qualities that are the best characteristics of the German character. The less desirable qualities are not particularly hated at all.

[ 23 ] If one wishes to gain insight into these mysteries, one must view things in their broader context. One might say: if someone in Germany says such a thing, it proves that German chauvinism exists—why else would a German speak appreciatively and praisingly about the German character?! — If that were the case, these lectures would not be given, and I would not speak of the German character in this way. But the fact that German chauvinism is not necessary to characterize this German character in such a way that one can see from the description that it does not differ from the rest of the European character to its disadvantage—this may be illustrated by a description of the German character that I would like to share with you here. Ernest Renan writes to David Friedrich Strauss: “I was at the seminary in St-Sulpice, around 1843, when I began to get to know Germany through the writings of Goethe and Herder. I felt as though I were entering a temple, and from that moment on, everything I had previously regarded as splendor worthy of the divine struck me merely as withered and yellowed paper flowers. ... Germany has the best national claim to legitimacy, namely a historical role of the utmost importance, a soul, I might say, a literature, men of genius, a unique conception of divine and human things. Germany has brought about the most significant revolution of modern times, the Reformation; moreover, one of the most beautiful intellectual developments known to history has taken place in Germany over the past century, a development which, if I may venture the expression, has raised the human spirit to a higher level in depth and scope, so that anyone who has remained untouched by this new development stands in relation to those who have undergone it as one who knows only elementary mathematics stands in relation to one who is well-versed in differential calculus.”

[ 24 ] This is what Ernest Renan wrote to David Friedrich Strauss in 1870. I do not wish to dwell further on this correspondence, which is extraordinarily interesting. I will merely mention that Renan wrote at the time that there were only two possibilities: First, one would take land away from France. That would mean: vengeance to the death against all Germanic culture, fraternization with all possible allies. The other option: leave France as it is, then the peace party would gain the upper hand and say, we have committed great follies, we want to correct our mistakes, then the salvation of humanity will be secured.

[ 25 ] I made this aside to show you that Renan wrote what I just read to you from his letter in a frame of mind in which he was not particularly inclined to concede too much regarding what the German character has become in the course of human development. But he was inclined to contrast what humanity has achieved within the German character with the rest of the world, much as higher mathematics is contrasted with elementary mathematics. One need not be a chauvinist, but merely repeat what Renan wrote in 1870.

[ 26 ] When we speak of the human being’s relationship to the higher worlds, we must understand that, in concrete and real terms, these relationships are such that the human being can have them precisely because he carries within himself this other being—a being who stands in the same relationship to the higher spiritual world as we do to the sensory world in the physical realm. Through that which is supersensible within us, we stand in a specific relationship to everything that is supersensible. Thus, it is truly and genuinely not merely a theoretical but a living development that we undergo when we experience in our soul what has been described as a process of meditation. Through this, our soul truly inscribes something into the spiritual worlds. And it inscribes it into that which, in essence, we ourselves are. If one considers this in the right measure, then the concept of “standing within the living stream of Spiritual Science” connects with the concept of “human responsibility”—this concept of “human responsibility” that must truly take root in the soul of the spiritual scientist. For we know that humanity, in its historical development, is indeed undergoing a process of transformation. The old clairvoyance has faded away to this day, and we know that what once existed in connection with the spiritual world must be regained, and that Spiritual Science is the path to regaining it. In ancient times, human beings were related to their physical bodies in such a purely natural way that they stood, as it were, with a part of their being within the spiritual worlds. Because they are much more intimately connected with their bodies today, they must strive to gain an understanding of the spiritual world apart from their bodies. In a sense, human beings had a genetic heritage within them that grew ever weaker until it had completely ebbing away in our time. That is why the work that leads the soul upward into the spiritual world must begin in our time.

[ 27 ] And now imagine that the nature of the German national spirit is such that this national spirit is constantly making the journey down to the people and back up into the higher world. Why does it do this specifically in the case of a national character? For the reason that, precisely within this national entity, the forces are to be evoked that lead into Spiritual Science in the most eminent sense. When the national spirit descends, it brings about a robust national character in the physical world. When the national spirit returns and leaves the national character in a state of fluctuation, then the people will have to experience again and again that ebb and flow of the national spirit within their own bodies, learning to recognize that all being flows between the sensory and supersensory worlds.

[ 28 ] Do you recall what I said here eight days ago, that the entire history of literature from the past few decades must be rewritten because certain intellectual figures are forgotten today, figures who are of far greater significance than those we actually know about? This is happening at a time when the national spirit has risen again. Now we must, in the most profound sense, connect with Spiritual Science in order to find the national spirit there in its resurgence; in other words, the German must come to know his essence, not merely in the physical world, but also in the supersensible world, for it is present in both. This is yet another reason for what has also been said in public lectures, namely that a certain inner kinship exists between German spiritual culture and the pursuit of Spiritual Science. Fichte could only develop in a time when the national spirit had descended. Therefore, Fichte’s philosophy can hardly be understood, or only misunderstood. This whole living and weaving within such concepts and ideas—in which the “I”-essence has entered as it has in Fichte’s philosophy—was possible in a time when the national spirit had descended to a deeper level. Now we must seek it on a higher plane and can find it only through Spiritual Science. This corresponds to the relationship of the national spirit to the German people. It is inherent in the very nature of German development—what I have called a deep kinship between German spiritual life and the path that leads into Spiritual Science. One would so very much wish that these things could indeed be understood more and more over time.

[ 29 ] Truly, when one looks at what is happening in the present, at the immense sacrifices that must be made, at all the worries people must endure in the face of these events, one must conclude that something far, far different is unfolding here than what can be grasped by mere external understanding. And in a different form, one could quote Paul’s saying: If Christ had not risen, our teaching would be dead, and our faith dead as well! For Paul, it was a confirmation of what he had to bring to the world that he could look to the actual resurrection of Christ. This saying has often been misunderstood. In contrast, regarding what is happening now, one must say: How deeply is faith expressed in these deaths—the firm conviction that human beings are connected to something other than what merely exists in the sensory world. Not only is a genuine deepening of religious life taking place, but one can see how souls—even if they are not fully conscious of it—are, precisely in our time, making a powerful protest against all materialism through the way they face death. We must say: Beyond whatever else these events may be, they are a work toward overcoming the materialistic mindset and the materialistic way of life as it has gradually developed. And out of a deep sense of the course of history, the human soul must say to itself: If, for instance, when the sun of peace shines again, a materialistic attitude and way of thinking were to spread across the earth, would we not then have to say that all these deaths would truly have been in vain unless a spiritual, mental attitude develops in the field upon which the departed can look down? Thus we could rephrase the Pauline saying, and we could say: In vain would be the infinite suffering endured, in vain the passage through death in the prime of life for so many individuals, if a materialistic worldview and materialistic way of life were then to spread across the fields of peace. And like a warning torch, these days must act upon those who are placed within them, shining deep, deep into human minds and human souls, so that a true will to live in the spiritual realm may arise within humanity. We cannot experience deeply enough what is happening in our days. And precisely for this reason, one would wish that among those who profess Spiritual Science, the gaze might be broadened from the narrow horizon to which it is so often confined today, toward an ever-widening horizon. Only when one truly grasps the full connection between what is happening here on the physical Earth and what is taking place in the spiritual world can one develop a sense of the tasks that the present difficult times set before us.

[ 30 ] There are people who so casually assert that what is happening now need not have anything to do with the spiritual development that individual nations are undergoing. For those who are able to see through to the true course of events, everything that takes place in the outer world is an expression of the spiritual. And we want to hold fast to this more and more, to try ever more to detach our self from our narrow circle precisely through those feelings that can come to us from Spiritual Science, and to unite this self of ours—which is being detached through Spiritual Science—with the great events that are taking place; to forget what concerns us only as individuals, and to grow together with what all of humanity must experience today as a shattering event.

[ 31 ] This is what I have sought to evoke in you through the various discussions in these lectures, and I would like you to continue reflecting on it until we meet again here in April. For only when what is now being tested by the great events—rising up into the spiritual world and working down from there—is met with understanding, as can be gained from spiritual knowledge, can we achieve what these events call upon us to do. It is true:

From the courage of the fighters,
From the blood of battle,
From the suffering of the forsaken,
From the sacrifices of the people
The fruit of the spirit grows—
Guiding souls, spiritually aware,
Toward the realm of the spirit.