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Re: Tomberg on 'the Doctor'

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  • Kim
    I didn t want to start a civil war, as I said earlier. Are you saying that the Tombergians mean the same as me? And what do I mean [:-/] You know Dottie, I
    Message 1 of 8 , Mar 8 10:14 AM
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      I didn't want to start a civil war, as I said earlier.

      Are you saying that the Tombergians mean the same as me? And what do I mean :-/

      You know Dottie, I did not read anything about 'a poor boy', I think it was a realistic description, it's a fight every and each time.

      Concerning Prokofieff, I read a couple of key chapters about Steiner offerings all his spiritual bodies, It's not logical and its written in a to religious style for me. I have found some interesting quotes in his books, but that it not the same as to accept whatever he states. I don't want to discus him, as it quickly becomes a religious discussion before or against him, and I don't see the world that way.

      I can of course learn about Tomberg through his fiends as I think my thinking ability can extract the truth, but I prefer to hear about him from one who is not against him, as it will shorten my path, even though I would prefer a knowledgeable person who is neither for or against, but that is difficult to find, I think:)).


      --- In anthroposophy_tomorrow@yahoogroups.com, dottie zold <dottie_z@...> wrote:
      > Oh boy Kim, dammit! its Lent, its the Holy Season. oh boy.
      > And did you ever read Rudolf Grosse's book on the Foundation Stone? It is really incredible and there is this portion of Rudolf Steiner's childhood that speaks exactly to the opposite manner in which Mr. Tomberg does. There is no 'oh that poor boy' thing going on, rather each point is highlighted as something incredibly important that led to how he became exactly who he was. A good point is how Mr. Tomberg, in the article brought forth by Sue speaks of the father and the circumstances in the early years.
      > And you had been in a debate last year when you took the side of the Tomberg followers regarding Prokofieff without even had read any of his books, which unfortunately we found out in the end. You highlighted the Gordienko book as something truthful and hadn't even read a full paragraph of his works as you said you only needed to read a few sentences to know the rest wasn't worth it.
      > Really Kim, its Lent, and it matters.
      > All good things,
      > Dottie
      > "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner
      > --- On Sun, 3/8/09, Kim kimgm@... wrote:
      > From: Kim kimgm@...
      > Subject: [anthroposophy_tomorrow] Re: Tomberg on 'the Doctor'
      > To: anthroposophy_tomorrow@yahoogroups.com
      > Date: Sunday, March 8, 2009, 5:21 AM
      > Dear Sue,
      > By cause of the little schism we have had here, I went back and out onto
      > the Internet and found out that you know something about Tomberg. I am
      > one of those fortunate who have never been involved in the civil war
      > between the followers of Tomberg and Prokofieff. I remember reading this
      > post with the text of Tomberg and it gave me new insight in both
      > Steiner's and my own youth. And I like his remarks about "The Doctor
      > has said." I had a discussion short time ago around Prokofieff, but I
      > don't know much about Tomberg and where he may differ from Steiner or
      > Prokofieff in the spiritual area, the organisational don't interest me
      > as much, if at all. I am not interested in reading big books to find out
      > the difference, I would like an abstract to see if It's worthwhile.
      > And I am not trying to start a civil war, I try to aquire knowledge.
      > Regards,
      > Kim
      > --- In anthroposophy_tomorrow@yahoogroups.com, "fujiapple11"
      > fujiapple11@ wrote:
      > >
      > >
      > > To All ... Here is Lecture 7 from Tombergs' "Inner
      > Development" series
      > > given in Rotterdam in 1938 ... for those who may be unfamiliar with
      > > Tomberg and to hopefully bring a balance to perhaps an ongoing
      > > controversy.
      > >
      > > Kind regards ... Sue.
      > >
      > > Rudolf Steiners' Life-Path as the Way of the Christian Initiate.
      > >
      > >
      > >
      > > Dear Friends,
      > >
      > > Yesterday we considered the exercises which were given by Rudolf
      > Steiner
      > > and their spiritual and moral background. Today we do not intend to
      > > remain within the limits of seeking to understand what depths lay
      > hidden
      > > behind that which Rudolf Steiner taught, but rather to seek to
      > > understand the depths which came to expression through the life
      > > experiences of Rudolf Steiner himself.
      > >
      > > We will consider the course of Rudolf Steiners' life, not as it
      > appeared
      > > outwardly, but from within, where it is revealed as a path that leads
      > > through definite stages. These are the stages with which we have
      > already
      > > concerned ourselves. I should like to say also that it is extremely
      > > difficult to speak about the course of Rudolf Steiners' life. Because
      > > these happenings took place a relatively short time ago, one is
      > > compelled often and painfully to touch upon various matters still of
      > > 'human' interest, since the lapse of time which would be necessary
      > for
      > > an impersonal interest in the subject is hardly present. Nevertheless,
      > > in what I will have to say, it might appear that certain statements
      > are
      > > intended as a reproach towards someone. I would want you to know that
      > > this was not so intended. No criticism or reproach of anyone is meant;
      > > it is only a question of considering the course of Rudolf Steiners'
      > life
      > > from its moral, spiritual aspect.
      > >
      > > It is a remarkable and profound fact that the childhood of a great
      > > personality often foreshadows in abbreviated form what lies before him
      > > in the way of personal destiny; so that, in concentric circles, there
      > > comes to expression in a small circle what later appears in a large
      > > circle. With the help of a drawing (not included) we can illustrate
      > > this. If you imagine the experience of childhood contained here (small
      > > inner circle), you then have a small picture of what later reappears
      > > (larger outer circle). These concentric circles manifest themselves
      > > repeatedly throughout life.
      > >
      > > For this reason we will briefly consider the childhood of Rudolf
      > Steiner
      > > as a way of insight into his life - the key-note of which he himself
      > > brings to expression in his autobiography The Course of My Life
      > > *(Anthroposophic Press 1951) There he speaks of his parents, but one
      > can
      > > see how things were in relation to himself. Rudolf Steiner says "My
      > > father was of the utmost goodwill, but of a temper - especially while
      > he
      > > was still young - which could be passionately aroused. The work of a
      > > railway employee was to him a matter of duty; he had no love for it.
      > > While I was still a boy, he would sometimes have to remain on duty for
      > > three days and three nights continuously. Then he would be relieved
      > for
      > > twenty-four hours. Thus life bore for him, no bright colors; all was
      > > dull grey. He liked to keep up with political developments; in these
      > he
      > > took the liveliest interest.. My mother, since our worldly goods were
      > > not plentiful, had to devote herself to household duties. Her days
      > were
      > > filled with loving care for her children and of the little
      > home."*ibid.
      > > p.2.
      > >
      > > There you see the colors of the childhood of Rudolf Steiner. The
      > father,
      > > who experiences nothing colorful in his life, only greyness, for whom
      > > the highest interest in life are political questions; the mother must
      > > absorb herself in housekeeping as no gifts of good fortune are
      > > available. Such was Rudolf Steiners' soul and physical environment.
      > >
      > > On the other hand, the surroundings were such that one side of his
      > life
      > > was filled with the railway and its traffic, the other side, filled
      > with
      > > nature. Rudolf Steiner says further on, "It seems to me that passing
      > my
      > > childhood in such an environment had a certain significance for my
      > life.
      > > For my interest was strongly attracted by everything about me of a
      > > mechanical character; and I know that this interest tended constantly
      > to
      > > overshadow in my childish soul the affection which went out to that
      > > charming and yet mighty nature into which the railway train, in spite
      > of
      > > being subjected to this mechanism, yet always disappeared in the
      > > distance."* ibid.p.3.
      > >
      > > Thus the mechanical things tended , in the life of the small child,
      > > always to darken the life of the heart which yearned for nature.
      > >
      > > When Rudolf Steiner went to the village school, it happened that on
      > > account of an injustice, there was no room for him there. He had been
      > > accused of doing something naughty which he had not done. His father
      > was
      > > indignant. "My father was furious when I reported this matter at
      > home.
      > > The next time the teacher and his wife came to our house, he told them
      > > with the utmost bluntness that the friendship between us was ended,
      > and
      > > declared: "My boy shall never set foot in your school again."
      > Now my
      > > father took over the task of teaching me: and so I would sit beside
      > him
      > > in his little office by the hour and was supposed to read and write
      > > while he at the same time attended to the duties of his office."*ibid
      > > p.6.
      > >
      > > So he was taken out of the school surroundings, away from other
      > children
      > > and had to learn to read and write in his own fathers' office.
      > >
      > > Then came another experience. "Once something happened at the station
      > > that was "shocking". A freight train rumbled up. My father stood
      > looking
      > > at it. One of the rear cars was on fire. The crew had not noticed this
      > > at all. The train arrived at our station in flames. All that occurred
      > as
      > > a result of this made a deep impression on me. Fire had started in the
      > > car by reason of some highly inflammable material. For a long time I
      > was
      > > absorbed in the question how such a thing could occur. What those
      > around
      > > me said to me about this was, as in many other cases, not to my
      > > satisfaction. I was filled with questions, and I had to carry these
      > > about with me unanswered. It was thus that I reached my eighth
      > > year."*ibid.p.7
      > >
      > > In those first seven years of life, which had there conclusion in the
      > > fire on the railway train and the deep impression which it made upon
      > > him, we have the first small concentric circle. We have the fact that
      > > Rudolf Steiner had to live in an environment, and in conditions of
      > > material discomfort. The surroundings were grey and gifts of good
      > > fortune were not granted. His whole life was lived through under that
      > > sign.
      > >
      > > Further, there was the fact of living between two worlds; that is to
      > > say, living between that which was alive in the heart and that which
      > was
      > > signified by outer mechanistic culture and the corresponding behaviour
      > > of men. Heart on the one side; mechanical, material activity on the
      > > other.
      > >
      > > The thrid note was struck by the happening in the village school:
      > there
      > > was no room for him in the culture of the time. Everywhere he was
      > > crowded out. He had to make room for himself - he was always a
      > > superfluous man in life. Every place was occupied. Thus it began in
      > his
      > > youth: he had to leave school and learn in his fathers' office.
      > >
      > > A prophetic foreshadowing of the future of his work were the flames of
      > > fire which made such a deep impression on him, and the question which
      > > lived on in his soul: how is it possible that a fire breaks out from
      > > insignificant causes, and that the train travels on in flames while
      > men
      > > do not notice? That is to say, the Goetheanum which went up in flames
      > > was the expression in the large circle of life of what he experienced
      > as
      > > a child in the railway station when the train was in flames. Thus were
      > > the fundamental motifs foreshadowed in these first events of his
      > > childhood.
      > >
      > > Then when Rudolf Steiner grew older and entered into the first
      > > friendships of his youth, the peculiar fact was that he participated
      > > very intensely in the interests of his friends, while that which
      > > inwardly preoccupied him could find no sympathy, no understanding.
      > > Rudolf Steiner said in one place for example: "My youthful
      > friendships
      > > in the time of which I'm speaking had a peculiar relation to the
      > course
      > > of my life. They forced me into a sort of double life of the soul. The
      > > struggle with the riddles of knowledge which then filled my mind more
      > > than anything else aroused in my friends always, to be sure, a strong
      > > interest, but very little active participation. In the experience of
      > > these riddles, I remained rather lonely. On the other hand, I shared
      > > completely in whatever arose in the existence of my friends. Thus
      > there
      > > flowed along in me two parallel currents of life: one that I followed
      > > like a lone wanderer, and one that I shared in vital companionship
      > with
      > > persons bound to me by ties of affection. But the experiences of the
      > > second kind were also in many instances of profound and lasting
      > > significance in my development."*ibid.p.57.
      > >
      > > So it continued throughout his life; that is to say, he took it upon
      > > himself to visit the most varied centres of thought and endeavour but
      > > was himself visited by no one. He left the domain of his inner life,
      > of
      > > his problems, of his own work in order to busy himself with the
      > problems
      > > of other men and afterwards returned to his loneliness. This situation
      > > continued right through his life, both with the Theosophical Society
      > and
      > > with the Anthroposophical Society. It was always thus: that he
      > descended
      > > from his momentousness of his own struggles and entered into the
      > circle
      > > of interests of other men. In this way arose the different
      > achievements
      > > of his life; anthroposophical medicine, Eurythmy, Speech Formation
      > came
      > > into being. He left his own inner life in order to concern himself
      > with
      > > the circle of interests of other men and create something that they
      > > needed.
      > >
      > > The fundamental attitude of Rudolf Steiner was the Washing of the
      > Feet.
      > > This persisted as a basic attitude through the whole course of his
      > life.
      > > From his earliest youth onwards, he always benevolently gave his
      > > attention to strivings and conceptions which were on a lower level of
      > > development than that of his own inner activity. The greatest part of
      > > his energy and time was spent in giving his help on a lower level.
      > This
      > > Washing of the Feet continued on throughout his entire life.
      > >
      > > Yet another attitude is adopted in his life, an attitude which we can
      > > understand from the following incident in The Course of My Life.
      > Rudolf
      > > Steiner says that when he was a student, he was chosen to be head of
      > the
      > > students assembly room: "Later I was chosen president of the Reading
      > > Hall. This for me however was a burdensome office. For I was
      > confronted
      > > by the most diverse party view-points and I saw in all of these their
      > > relative justification. Yet the adherents of the various parties would
      > > come to me, and each would seek to convince me that his party alone
      > was
      > > right. At the time when I was elected, every party had voted for me.
      > For
      > > until then they had only heard that in the assemblies I had taken the
      > > part of what was justified. After I had been president for a
      > half-year,
      > > all voted against me. They had then found that I could not decide as
      > > positively for any party as that party desired."*ibid.p.61.
      > >
      > > One could say that this is a simple case, but it points to something
      > > larger that runs throughout the course of his life: his position was
      > > always such that he stood, as it were, 'between two positions'.
      > Rudolf
      > > Steiner had an inner attitude toward opposite human strivings out of
      > > which he could see and express what was relatively justified on either
      > > side. But always when he had a decision to make, or when he was in a
      > > position where he could act, he lost the position because he satisfied
      > > neither the one side nor the other.
      > >
      > > Thus one can really say that Rudolf Steiner behaved in a neutral
      > manner
      > > towards contending opposites; that is, as one who had to represent the
      > > third element. And this, to give one example, expressed itself when he
      > > had to give up the position of a lecturer in a workers' school in
      > > Berlin, because he could not represent the Marxist system.
      > >
      > > Such events occurred within the Theosophical Society as well, and in
      > the
      > > way he was inwardly excluded from much that happened in the
      > > Anthroposophical Society. He was unable to bring many things into
      > > realization because he was many times excluded from certain activities
      > > of the Anthroposophical Society. For his own initiatives there was no
      > > space. Basically this was because he inwardly held to the position of
      > > the Scourging; for the Scourging means to stand between two opposing
      > > streams to be swayed neither to the right nor the left, but to hold
      > > oneself in the middle - in spite of all attacks. Man is physically
      > > constituted that his left side is Luciferic, his right, Ahrimanic.
      > There
      > > is no place in the body for the Christian element. So it is also with
      > > the whole of culture. It consisits of Luciferic and Ahrimanic
      > elements.
      > > Everything is taken up by them leaving no place for the Christian
      > > element in the world. A place for the Christian element has constantly
      > > to be created and conquered and held against attacks that come from
      > both
      > > sides.
      > >
      > > Thus Rudolf Steiner stood in life as one constantly scourged, who had
      > to
      > > endure attacks from religious and artistic, and also from scientific
      > > movements. He stood as one who had the power not only to have, but
      > also
      > > to represent, so that the Christian element might be represented in
      > the
      > > world, where otherwise there is no place for it. We can say that for
      > the
      > > whole of his life, from earliest youth to his last breath, he was
      > > exposed to this destiny. He had to stand between right and left, open
      > to
      > > visible and invisible attacks. The streams which constitute life were
      > > always dissatisfied with the position he took. This is the inner
      > > spiritual attitude towards life in which we can identify the Scourging
      > > of Rudolf Steiner.
      > >
      > > We can understand this more deeply from the human point of view when
      > we
      > > consider what it means for a man possessing open spiritual eyes and
      > ears
      > > to stand in modern culture, surrounded by modern men. Inner seeing and
      > > hearing are things which are extraordinarily delicate and are
      > > accompanied by a refining of the inner life. Coarse outer culture, the
      > > materialistic way of thinking, is something from the purely human
      > > standpoint causes incessant blows upon a man who has constantly to
      > > represent the spiritual that lives in the soul.
      > >
      > > If we now inquire into the other aspects of the life of Rudolf
      > Steiner,
      > > we find that in the course of his life, there occurred a decisive
      > > spiritual event. This took place about the end of the nineteenth
      > > century. It then happened that finally Rudolf Steiner was confronted
      > > with the whole perspective of the actual situation of modern man. He
      > had
      > > the task to decide: should he, in face of sleeping humanity - for with
      > > regard to what was of decisive importance, humanity was asleep - bring
      > > the truth in such a way, that for the consciousness of modern man, it
      > > would become both visible and audible. That is to say, Rudolf Steiner
      > > was faced with the decision whether to create publically a science of
      > > the spirit, whether to convey to humanity communications form the
      > > spiritual world. Being faced with this question really means much more
      > > than one may think, considering everything in the way of moral
      > problems
      > > and other difficulties that arise when this decision has to be
      > > consciously made.
      > >
      > > One must consider the situation. On the one hand there stands the
      > > picture of the sum of illusions in the world: the great illusion of
      > > social movements, for example, standing before the inner eye. On the
      > > other hand, certain life experiences make one quite aware that
      > something
      > > spiritual, that a purely spiritual teaching, can never be popular. All
      > > those who have already become involved with illusions are not going to
      > > retreat; the powers of resistance already present are enormous and
      > will
      > > be awakened more when words bearing knowledge of the spiritual world
      > are
      > > spoken.
      > >
      > > Furthermore, one must consider that such a decision also bears within
      > it
      > > a certain overcoming of inner compassion, inner pity, which can be
      > quite
      > > intense and call forth the strong inclination not to take mens'
      > > illusions away from them, because then they would begin to doubt what
      > > they still have. They are hurt and wounded if their illusions are
      > taken
      > > away from them. Thus it is a conscious act when in the service of
      > truth,
      > > much pain is caused to other people, for a 'hardness' is required
      > in
      > > making the decision to place the truth before men who have accustomed
      > > themselves to various illusions that give them support and comfort.
      > >
      > > There is a good deal more to Rudolf Steiners' decision to come forward
      > > within spiritual science in spite of everything. This was the hour
      > when
      > > he placed the Crown of Thorns on his head; when he became the
      > > representative of the spiritual world in the dark materialistic world.
      > > He then stood before the eyes of the world, before eyes that looked
      > upon
      > > him as a remarkable curiosity of the twentieth century. Others looked
      > > upon him as one who ought to be unmasked. A third group, however,
      > looked
      > > upon him in such a way that they believed they had received a final
      > and
      > > complete revelation from him so that independent research and work
      > would
      > > become superfluous. Instead of becoming Anthroposophists, they became
      > > Steinerites.
      > >
      > > Thus many eyes looked upon him wanting shamelessly to tear off his
      > > raiment: some were intent on finding what was imperfect in him;
      > others,
      > > upon following him blindly and passively, thus setting the seal on the
      > > future of his work - to bring it about that it would not be carried
      > > further. This Crowning with Thorns, which happened at the beginning of
      > > the twentieth century, lasted until the end of his life, as did the
      > > Washing of the Feet and the Scourging. Furthermore, Rudolf Steiner
      > found
      > > in the movement, which was then known throughout the whole world as
      > the
      > > Theosophical Movement, a group of dillettantish but honest people who
      > > interested themselves in his work in a superficial but honest way. He
      > > took upon himself the Cross of taking charge of this community. He
      > made
      > > the decision "to be his brothers' keeper" - we have already
      > spoken of
      > > the meaning of these words and do not need to dwell on it further. I
      > > wanted only to say that he took charge of this community in which
      > lived
      > > much that was 'unprofitable'. He wanted to bring them so far that
      > in
      > > their development they would one day be in the position to represent
      > > spiritual science. One must say that this Carrying of the Cross, which
      > > began when he linked himself to this group, was something that from
      > the
      > > human point of view, can appear quite differently than from a
      > birds-eye
      > > perspective. For there developed in this community always a certain
      > > ponderousness, a certain weight which was consciously laid on him.
      > > Increasingly it happened that people came forward who would with
      > > awareness, indeed willfully, lay their burdens upon Rudolf Steiner -
      > not
      > > only their personal burdens, but also those of the community. This
      > found
      > > expression in the formula that still lives on: " The Doctor has
      > said".
      > > With that formula all independent endeavour was finished - a full stop
      > > was placed in front of all questioning and striving. Rudolf Steiner,
      > who
      > > always said it was a bad thing for authority to become decisive,
      > became
      > > an authority in this community; not as a great, impulse giving, moral
      > > example of inward depth that one should follow, but as an authority in
      > > the fruits of knowledge, in his words. Thus all his words were
      > > crucified; nailed down with the formula, "The Doctor has said".
      > That
      > was
      > > something more painful to Rudolf Steiner than one might realise. He
      > did
      > > not speak about it personally, only in general; what he had to bear,
      > he
      > > alone knew. And one must say that for Rudolf Steiner, for whom the
      > > spiritual work which he had to do in the world, was the most important
      > > thing in his life, this attitude was something that could give rise to
      > > hopelessness.
      > >
      > > So it was that the World War broke out in 1914 which really ought not
      > to
      > > have happened if the Anthroposophical Society had risen to its tasks.
      > > For within the Anthroposophical Society were representatives of all
      > the
      > > karmic streams of humanity, and there should have been peace between
      > > these streams. If the Society had then risen to the challenges, which
      > > through Rudolf Steiner were placed before it, events would not have
      > come
      > > to a world war. 1914 was a year of great despair for those who awaited
      > > from the Society the fulfillment of its mission.
      > >
      > > In spite of all this, even during the World War, Rudolf Steiner
      > > continued to carry on with his work - though indeed under conditions
      > > quite different than before. During the war, he was completely alone,
      > > and I mean alone not only in the human sense, but also in the
      > spiritual
      > > sense. For in those times, Rudolf Steiner sacrificed the possibility
      > of
      > > spiritual vision, of a claivoyant connection with the spiritual world.
      > > During the period of the war he, as it were, sacrificed the last and
      > > highest thing that he possessed: his spiritual vision; and he took
      > upon
      > > himself the shattering spiritual task of being a representative of
      > > mankind with ordinary human consciousness. He did not want to be an
      > > exception. He wanted his karmic situation to be such that, during the
      > > events of the war, he would bring to expression a purely human
      > knowledge
      > > and conscience. He wanted to demonstrate the worth of a purely human
      > > heroic deed and faithfulness to the spirit; and this deed could then
      > be
      > > placed upon the scales of the karma of all of humanity.
      > >
      > > During the World War, Rudolf Steiner was like a pillar, in the
      > > moral-spiritual sense of the word, which stood connecting the
      > spiritual
      > > world with the physical; not in clairvoyant vision, but in the
      > > wakefulness of the ordinary human faculties of conscience and of
      > > faithfulness in will. It was a presence. There were moments when this
      > > presence was the only link that connected the earth with the spiritual
      > > world.
      > >
      > > There were moments, during the time of the war and after, when the
      > earth
      > > was connected with the heavens only by the thread of Rudolf Steiners'
      > > being. This was made possible through an awakened conscience. Rudolf
      > > Steiner stood as the embodied conscience of mankind. And one must say
      > > that even during this time, it was not right in the eyes of everyone
      > > that he should stand thus, for the world was then divided into two
      > parts
      > > which fought each other. He was hated in Germany, even despised as one
      > > who was unfaithful to his people. And abroad there were people
      > > (including Anthroposophists) who turned away from him, regarding him
      > as
      > > one who had fallen victim to German nationalism.
      > >
      > > Thus it went on for a while. I can tell you of a shattering example.
      > > When Bolshevism broke out in Russia, quite a few Anthroposophists were
      > > living there. Among them were a few leading personalities who were of
      > > the opinion that, in spite of its clumsy and distasteful forms,
      > > Bolshevism was the dawning of the sixth culture in Russia. Then a
      > > pencilled note arrived in Moscow on which was written: "Rudolf
      > Steiner
      > > says that Lenin and Trotzsky are enemies of mankind." Within twenty
      > four
      > > hours there followed a revolution in the minds of the
      > Anthroposophists.
      > > That is something shattering: how things actually were with regard to
      > > cognitive knowledge which should have stood essentially independent,
      > and
      > > how, impelled by a mere note, there came a change of mind that was
      > > superficial.
      > >
      > > In this situation Rudolf Steiner was, I should say, an awakener of
      > > conscience. And you will have noticed that the tragic tone
      > increasingly
      > > pervaded his lectures form 1915-18. Increasingly he spoke of the fact
      > > that men must awaken to what was urgently needed, but he continually
      > > knocked on closed doors. In spite of this, the Christmas Conference
      > was
      > > inaugurated. All the inner powers that Rudolf Steiner had given up
      > > during the World War, returned to him in an even finer and higher
      > form.
      > >
      > > Furthermore, during the Christmas Conference, Rudolf Steiner took upon
      > > himself the task of becoming, externally speaking, President of the
      > > Anthroposophical Society - of which he had not previously been a
      > member
      > > and which he previously led, so to speak, only from without. He became
      > > President, that is the external fact. Behind this fact there stands
      > the
      > > reality that Rudolf Steiner had made a karmic resolution to connect
      > > himself with this karmic community of men even more closely than
      > before.
      > > Through this deed he had uttered the words that Christ Jesus once
      > spoke
      > > to his disciples: "I will remain with you always even until the end
      > of
      > > the Earth".
      > >
      > > This is the inner meaning of the Christmas Conference; that he remains
      > > with the stream of mankind which he had formerly born as a cross, and
      > > into which he has now entered. That is the Crucifixion.
      > >
      > > Men experienced the Christmas Conference as a happy event. Men
      > reported,
      > > filled with joy, the fact that Rudolf Steiner had again made it
      > possible
      > > to set up a spiritual school, that he was now within the Society as
      > > President. In reality, however, it was the Crucifixion of Rudolf
      > > Steiner. This fact later manifested itself right into the physical
      > > realm. The illness which he had developed and which brought on his
      > > death, was such that he had to become motionless in his limbs - he
      > could
      > > not walk. And here I must say something of which it is my human duty
      > to
      > > speak.
      > >
      > > Rudolf Steiner had to become motionless in all his limbs. However,
      > that
      > > he could to the very last, write and take a persons' hand, this we owe
      > > to a human being who stood by him lovingly and who wrested the power
      > of
      > > his hands from the illness. It was one woman who achieved this. She
      > was
      > > the person who stood faithfully by his side until the moment of death,
      > > and prevented what was going to happen from coming about completely:
      > > that he would become completely motionless in all his limbs. The
      > > Crucifixion was to have been complete; that it did not go as far as
      > > this, we owe to human help.
      > >
      > > And then came the time of his death. On the day after, 'lots' were
      > cast
      > > for his 'garments'. People disputed over the dignities which he
      > had
      > left
      > > behind: what belonged to whom. This dispute over Rudolf Steiners'
      > > 'garments' lasted for a long time.
      > >
      > > And then began a sequence of events (this was already after his death
      > -
      > > but the life path continues as an echo) which consisted in the fact
      > that
      > > people little by little began to lay one portion after another of his
      > > work into the grave. His ashes are preserved in an urn in the New
      > > Goetheanum. Thither many people go every year. The building stands,
      > and
      > > there his lectures are repeatedly read aloud. But what inwardly
      > happens
      > > in reality is that Rudolf Steiner is relegated ever more into the
      > past.
      > > People speak of what he was, quote what he said, tell that he ordained
      > > this and that; all rights that one had claim to and possess go back to
      > > him. Whether in the way of knowledge or of practical life, the threads
      > > are traced back into the past. And at present Rudolf Steiners' being
      > is
      > > becoming paler and paler. He is set back further and further into the
      > > past.
      > >
      > > At this time a human voice that would presume to bring to expression
      > > something of his living being would be the most superfluous and
      > damaging
      > > of voices. At present Rudolf Steiner is compelled to be silent.
      > > Everything fundamental has been said, there is no need to know more;
      > his
      > > voice has become superfluous. What, however, is necessary and
      > > significant is the building, the books, the ashes in the urn and the
      > > memory of the rights which he conferred upon different individuals. He
      > > is the source of the rights that people now have. What is happening is
      > > the Entombment. Inwardly one could say that one continually hears the
      > > blows of the hammer, pounding shut the grave of Rudolf Steiner. Nails
      > > are constantly being hammered into the coffin in order that it should
      > > stay shut, that Rudolf Steiner should not work on, that his teaching
      > not
      > > become clear, and that men should not meet him as a living being. One
      > > hears inwardly the blows of the hammer on the coffin of Rudolf
      > Steiner,
      > > and these blows are the words of the formula: "The Doctor has
      > said."
      > > That means: he has already said everything, he has spoken therefore we
      > > need say nothing more. The hammer blows of death ring through the
      > words:
      > > "The Doctor has said."
      > >
      > > If we inwardly have this picture of the Entombment before us, then of
      > > necessity we must face the question which our soul raises about the
      > > Resurrection. At the present time there can be a hope of the
      > > Resurrection of Rudolf Steiner, the hope that men will give him the
      > > possibility of rising again, of being present, of doing deeds. This
      > > possibility will be given to him if men do not only look back upon the
      > > past, seeing it alone as the source of everything out of which it is
      > > possible to be creative. Monuments, not tombstones, should be erected
      > to
      > > him. Tombstones put the seal upon a grave, a monument is a memorial, a
      > > definite sign that helps a connection to be made with the present. And
      > > there is hope that if there are individuals who are inwardly prepared
      > to
      > > lead their lives in accord with Rudolf Steiners' monument - to erect
      > > monuments to him in their inner being - that then it will be possible
      > > for him to bring to fulfillment what he intended when, during the
      > > Christmas Conference he had completed his deed of entering the Society
      > > as President. Then the possibility will be given to him of fulfilling
      > > the deed which he silently undertook to carry out: "I will remain
      > with
      > > you."
      > >
      > > Rudolf Steiner was a follower and pupil of Christ Jesus. He portrayed
      > > Him in his carved statue because he had met Him. He went His way: he
      > > carried out the Washing of the Feet by interesting himself in others,
      > > while remaining alone in his own interests. He followed in the steps
      > of
      > > the Master, in that he too, was a scourged one, crowned with thorns,
      > who
      > > became the "keeper of his brother", who went through all these
      > stages
      > on
      > > his lifes' journey, who united the karmic current of the
      > > Anthroposophical Society, who was crucified, to pursue the path, to
      > > "remain with you until the end".
      > >
      > > The being of Rudolf Steiner has not ascended into higher
      > 'spheres'. He
      > > is here and knocks upon closed doors, closed because people look away,
      > > up the hill, to the archives, saying "The Doctor has said." One
      > may
      > hope
      > > that a reunion with the living Rudolf Steiner will be possible if at
      > > present people turn their gaze to the spiritual world in their entire
      > > endeavour; if people find in themselves the courage to link themselves
      > > directly with the world of spirit and to concern themselves with it;
      > if
      > > people turn their gaze to the spiritual world as the source of answers
      > > to questions. If we do not keep a living connection with the world of
      > > spirit then the doors will remain closed! If, however we place
      > ourselves
      > > in our inner moral consciousness, in a vertical alignment with the
      > > living spirit, each for himself, then there is hope that the seventh
      > > stage of the course of Rudolf Steiners' life, of his
      > > path-through-suffering, will also find its' realization. Indeed
      > > everyone, every Anthroposophist, ought to become a human monument to
      > > Rudolf Steiner - to him whose presence is in the present.
      > >
      > > It is not yet possible to speak of these things in a worthy manner,
      > but
      > > I have spoken out so far as has been possible for me to do at this
      > time.
      > > I ask you once again to believe that I wish to criticize no one among
      > > those who belong to the Anthroposophical Movement, even if I seem to
      > do
      > > so. I had only Rudolf Steiner in my minds' eye, and no one else.
      > >
      > ------------------------------------
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