the
opinions which modern science deduces from them. In the first
statement lies the reason why natural science is attracting more
and more widespread attention. But it follows from the second
statement that scientific opinions should not be taken as if they
necessarily belonged to a knowledge of facts. The possibility of
being led astray by mere opinion is, in these days, infinitely
great.

P. 9--It should not be concluded from these remarks about the
sources of St. Luke's Gospel, that purely historical research is
undervalued by the writer of this book. This is not the case.
Historical research is absolutely justified, but it should not be
impatient with the method of presentation proceeding from a
spiritual point of view. It is not considered of importance to
make various kinds of quotations in this book; but one who is
willing will be able to see that a really unprejudiced,
broad-minded judgment will not find anything that is here stated
to be contrary to what has been actually and historically proved.
One who will not be broad-minded, but who holds this or that
theory to be a firmly-established fact, may easily think that
assertions made in this book are untenable from a scientific point
of view, and are made without any objective foundation.

P. 15--It is said above that those whose spiritual eyes are opened
are able to see into the spiritual world. The conclusion must not
on this account be drawn that only one who possesses spiritual
sight is able to form an intelligent opinion about the results
arrived at by the initiate. Spiritual sight belongs only to the
investigator. If he afterwards communicates what he has
discovered, every one can understand it who gives fair play to his
reason and preserves an unbiassed sense of truth. And such an one
may also apply the results of research to life and derive
satisfaction from them without himself having spiritual sight.

P. 20--"The sinking into the mire" spoken of by Plato must also be
interpreted in the sense referred to in the last note.

P. 20--What is said about the impossibility of imparting the
teaching of the Mysteries has reference to the fact that they
could not be communicated to those unprepared in the same form in
which the initiate experienced them; but they were always
communicated to those outside in such a form as was possible for
the uninitiated to understand. For insta