Andrea's article about Scaligero and Tomberg
- Dear List.following Danny's advise I used a "free translator" in order to arrange a translation from Italian into something that should have to be English(??)Anyway.....Andrea
Pagina principale Strumenti Babel Fish Traduzione Translated Text Babel Fish Aiuto In English:MAXIMUM SCALIGERO, VALENTIN TOMBERG, And the IMAGE Of The "SOPHIA". . PREMISED In the course of beyond the 75 years passed from the innumerevoli dead women of Rudolf Steiner personalities have esperito the attempt to maintain lives, through their work, written or less that it has been, the flame of Science of the Spirit. All this makes part of the history of the antroposofico movement and the Society been born from it, comprised the unavoidable baggage of fights and contrasts but also of reconciliations and agreements - than of it they have characterized the life. In examining such history can happen that some biographies assume particular prominence: the lines that follow mean to carry the attention on two important and complex figures of spiritual investigators, whose karmiche vicissitudes have been shaped, for who write these notes, like one risen of "spiritual polarity" in the history of the movement founded from Rudolf Steiner: Maximum Scaligero (1906-1980) and Valentin Tomberg (1900-1973). Famous E' as both have had a difficult relationship with the Antroposofica Society and like, to how much turns out to us, being contemporary has also not had way to know something one of the other, but the singular aspect in the comparazione of their existence is constituted not solo from the fact of the "the following polarization" of the respective biographies but from circumstance. A part of the work of Scaligero, the "trilogy of the Love" (1) extension to be itself the best spiritual answer to a critical relief that Tomberg turned to the Antroposofia., critical relief that, to of of The Manifest the infondatezza, appears however crucial in order to understand the sense of the conversion of Tomberg to that cattolicheggiante hermetism that spirit more recent written its. "the catholic" Tomberg of the last years turned to Science of the Spirit the being note. in its contents, it deprives of "mystic", "magic" and after all of "spiritual life". (2), substantially denying that in it there was true "Sophia" and therefore synthesis of intelletto and love. Obvious E' that anyone has one some practical familiarity with the inner one of Spiritual Science could be limited sorridere of this narcotic affirmation and to decide "to pass beyond". Moreover if we put ourselves most possible in the cloth of Tomberg we can find a fact: in the work of Steiner- that in himself is micaleita synthesis of Intelletto and Amore- parrebbe not to turn out esplicitamenete evidenced, thanks to the Zeitgeist of the first decades of the century, a punctual trattazione of the topics of the Love and the Eros., even if in 1915 he did not lack to dedicate some conferences to the problem of freudismo (O.O.253, not translate in Italian). And it is here that the three enter in game remembered works of Scaligero. Scaligero in fact. thanks to the particular inner path covered (of which we will say better beyond) placed in prominence just that less obvious aspect of the Antroposofia that, moreover, "begun" expecting as Valentin Tomberg would have had to pick alone: viceversa, as we will see better later on, the esoterista lettone ended in order to have totally from the line of Science of the Spirit, in order to land on very other roads. It can then be said that it is probable as they support some (3) that the life of Tomberg evidences one risen of "spiritual tragedy": If in fact we presuppose from part its a sincere route of spiritual search thing of which little antroposofi moreover they do not doubt (4), it can be said that in the same years in which he it searched the presence of the "Sophia" in every angle of the Watertight Tradition and "the loyolizzato" Catholicism someone it was testifying some public without minimally to abandon that Anhtropos-Sophia that he, Valentin Tomberg, was instead rinnegando. We make to observe, of last, than to comment of the immense literature on the so-called "case Tomberg" (5), comprised that contained one on the Web we think that the position of how many still supports that "according to Tomberg" it has something to that to see with Rudolf Steiner is of indefendible fact (5bis). TWO BIOGRAPHIES 1) Maximum Scaligero (1906-1980) The author of these lines has had the fortune to have been, for approximately a settennio, disciple of Scaligero Maximum and, after its dipartita one from the visible world, to have been able to follow for an ulterior decade the guidelines of Who he had the courage and the force to continue of the impulse. This wants to say an ulterior possibility to put to fire with vivezza how much Scaligero has communicated in its autobiography (6), written in 1974 and that here we will not be to travel over again if not for some essential features. It had sin from boy the innata predisposition towards the Spiritual, but the access to the "Gold Way" of it had to be earned practically through the experience all the main spiritual currents of East and the West, is philosophical that esoteric. Scaligero, in fact, immediately did not recognize Steiner like "the Master". In the years between 1920 and a 1943-44 compì longest inner route through philosophical Idealismo and Hermetism, Qabbalah and Alchimia, Yoga and Zen, Taoismo and Mahayana, than would have given finally the possibility to it to ravvisare the "red thread" of the rinascente Perennial Tradition in the way of the Thought of Michele-Christ mails to the center of the work of Rudolf Steiner. But there is more: the "acknowledgment" of Rudolf Steiner which "Master of the New Times" reached for Scaligero as one polishes and aware imaginative-ispirativa experience contemplating the understood one centers it them of Hidden Science "unexpected" assolutamenente event, second how much reveals same Scaligero (7). Subsequently it gave life to the ' elaboration of a work substantially to two levels: public writing and, than would have realized between 1959 and 1980 in a series of 28 tests, the other, oral and "so to speak private", incarnantesi in the continuous talk with innumerevoli needy human spirits of guideline and council. However Scaligero could not have that an ephemeral relationship with the antroposofica officer corps: entered in the Society to the end of the Second World war after the decisive encounter with Giovanni Colazza, direct and esoteric disciple of Rudolf Steiner and figure of greatest spiritual thickness, it was very soon neglected some for appearing "eterodossia" of its conceptions and for the abashment raised from its "tradizionalista" past in which it turned out exponent, as it it was in years ' 30 - but in way of all the independent one - of atmospheres of "the fascistizzante" esoterismo close to Julius Evola. Without giving personal weight diatribe to the Scaligero it continued its road of experimenter of Spiritual Science with one characteristic peculiar. It deepened to the maximum, the study of the method leaving the evidenziazione of the contents to the free search of the disciple. They make exception just the three tests already remembers to you that they constitute fructifying of a plant that Rudolf Steiner, just because the times were not mature in years ' 10 and ' 20 of the century could only partially cultivate and that they today constitute one basic trattazione, rich of imaginative substance, approximately the thematic ones of the Love and the Eros. Therefore on one side Scaligero. after to have "sondato the sondabile" of the esoteric Traditions the method characterized like "solar way" Science of the Spirit deepening some and discovering in it new possibilities of fruttificazione and from the other, without to open or to close bridges levatoi, made yes that, today, made the debite exceptions of the ultraorthodox usuals of every color, uses to autoeleggersi "caretakers" better not specified "fidelity", do not exist and they do not have reason to exist steccati between the so-called "antroposofi official" and the so-called the "scaligeriani", term that the same Scaligero would have defined foolish. We point out finally as Scaligero has been the orientatore of Georg Kuhlewind one of the main figures of world-wide the antroposofico movement today and like the work of Jesaiah Very Aharon The New Experience of Supersensible (Temple Lodge.London, 1993) - miliare stone in puts into effect them spiritual search presents in more various points nexuses with the job of the author of the Treaty of the Living Thought. in special way with the doctrine of "perceiving pure" that Scaligero put in evidence in all its tests. 2) Valentin Tomberg (1900-1973) Even if Valentin Tomberg is less famous to the Italian students of antroposofia of how much it is Scaligero (the Italian translation of "catholic" written its, first of all the monumental study on the "Tarots" circulated, until little time makes (8) solo in private shape) believes that the essential lines of its biography are notes enough, much to allow us to avoid a meticulous exposure. To press to us to bring to light the fact that Tomberg showed one most premature attitude towards the esoterismo: towards the Antroposofia (the first letter to Steiner not only is of 1920) but also towards the watertight currents that were gone asserting in Lettonia and Russia just in the same years, that it offers one key to us for intuire some developments of the last phase of its existence. E' moreover just in the antroposofico within that Tomberg was gone asserting in the successive decade-quindicennio the dead women of Steiner, is like local responsible (Lettonia) that like member of the "Class" Of that period they are remained articles and reports of conferences, that they show a particular problematic inclination of the author towards the Biblical ones and, viceversa, insufficient, if a not null one, attention to the gnoseologici and epistemologici foundations of the Antroposofia., also laddove Tomberg comes to speak about the "development interiore".(8bis). This last element of substantial indifference for the cognitive roots of Spiritual Science, is also one of the keys in order to comprise the final separation of Tomberg from the work of Rudolf Steiner. Of fact it disables it to experience the tracing that goes from the philosophical works to the Way di Michele - with the exception of how much it went as an example making in those same years Walter Johannes Stein -- can perhaps have left free field to the soverchianti of "feeling" in the spirit of the Baltic esoterista. Between the other the antroposofica adventure of Tomberg sviluppo' very soon between strong contrasts, at first with Marie Steiner, than ravvisava in antroposofo Baltic one dangerous tendency to the spiritual "ambizione" (9), and also some years after, with with Zeylmans van Emmichoven, responsible of the Dutch national Society, than, between the other abashed from some tomberghiane affirmations approximately own "the screw passages". (10), decided to remove it from the Tomberg society reached therefore duellare with both the main traditions in which it was gone articulating, between fights and contrasts, the antroposofico movement: that one incarnating essentially the esoteric essence of the fidelity (Marie Steiner) and that representative particularly the spirit of the courage (Wegman-Stein-Zeylmans). Makes what to understand these contrasts us? Certain E' that Tomberg had a natural tendency towards the Spiritual, but is also certain, like already observed, than this it was mischiato to a strongly centered personality on feeling typically Russian, in spite of the considerable lucidità and cleanness of its to proceed dialectic, is from lecturer who gives writer. In other words in Tomberg we have true and a just mystical one, a powerful, often witty mystic and winning, with all the risks that this inner configuration door with himself, above all in the age of the Aware Spirit. And in fact this "hypertrophy of obvious feeling" already in its "antroposofica" production returned to emerge overbearing when, after the "crisis of 1945" and the conversion to the Catholicism, Tomberg was put to write its works main on the "Tarocchi" in which the inner distance of the Baltic writer it is completed: R-he who aspired to construct the "Second gear" and "the Third" Class of the Liberà University of Spiritual Science acknowledges totally in the cattolicheggiante Hermetism and the "Tradition", as well as to deserve the interest of a catholic theologian like H.U.Von which prefatore Balthasar of the first German edition of its monumental job on the Tarocchi.. There is moreover an ulterior point that no student has found, end hour, with the due exactitude. Famous E' that the "conversion" of Tomberg is been born on the wave of one series of contrasts with the representatives of the Antroposofia. and serious disease has been contemporary to one and one intense frequentation of catholic exponents. Moreover examinee the language of the "Tarocchi" and the insistence in such text on the term "Tradition", can itself be assumed that a remarkable infuence on the "new Tomberg" has come from the acquaintance of the work of Renè Guènon- (11), made evidenced also from the choice of Tomberg with respect to the issue of the "anonimato one"., which Guènon dedicated wide space to the inside of its work, which "brand of factory" for the job of which over. Between the other Guènon it was completing - also having opposed from always the so-called "teosofismo" - a distance in some approachable way to that one of Tomberg, landing finally to a "traditional shape", in its case Muslim. For hour we can introduce this point like a mere hypothesis of job, not being us still famous direct references of Tomberg to the work of Guènon but it is indubitabile that a distance like that one of the author of "Lazarus" could have been "helped" from the infuence of the author of the "Crisis of the Modern World" POLARITA': The IMAGE Of The "SOPHIA". From said how much up to now we can begin then to synthetize some elements of the characterized polarity between the distance completed from Scaligero and that one lived from Tomberg. The first one experienced practically every traditional esoteric way in order to land finally to the micaelita center of the Way of the Thought of Rudolf Steiner, having characterized it sub species interioritatis.. The second after a premature and immediate adhesion to the Antroposofia, if it removed some little little, until landing to that tradizionalista esoterismo that Scaligero viceversa had abandoned like useless - or, in the best one of the useful hypotheses like preliminary stage of experiences for the modern spiritual search. One of the keys in order to comprise this biographical polarity is finally in already remembered ' impossibility manifested from Tomberg to seize the deep heat of present life in the Way of the Micaelita Thought; he I try therefore to satisfy its mystical requirement in others currents, returning of fact behind, to a experience that ignores the age of the Aware Spirit. From how much said over it would have moreover to be evincere that, while a "Scaligero case", is also painful, had in some way one its ratio essendi, viceversa a "Tomberg case" would not have never had to rise the antroposofico movement within. We are in fact of forehead to a esoterista that,a approximately forty years of age, it has begun to modify its conceptions, being landed finally to that - sure interesting from a general point of view it has but or little null to that to make with the work of Rudolf Steiner, indeed if it places some in many points to the opposite one, as they testify numerous passages in the witnesses of "according to Tomberg". The point is that not little antroposofi, or such sedicenti, in several countries of the world, continue to think Tomberg "one of our" thanks also to the immeritata fortune and spread of the works of English its epigono (12)che have contributed to maintain the "case open". Therefore the "case" does not concern on the general interest that can cover the work of Tomberg, what that everyone can estimate from himself: we would want instead to try to understand that what can render the attractive works of Tomberg for the student of Steiner. There are two factors in game in order to explain the "Tomberg phenomenon": 1) a part of the students of Spiritual Science "has not centered" the Way of the Thought like point-key of all the work of Steiner., or for less it has very insufficient familiarity with the way to the indicated inner development from he. It achieves some that someone can be play to you from the attempt of Tomberg and its epigoni to try "elsewhere" the "mystical heat" of which the human spirit - or for less a sure type than human spirit needs. In other words for they the thin deceit works that sees in the Antroposofia "food for the head" and enough: the exact contrary of the truth. 2) the great ability of Tomberg like writer:, _ obbiettivamente in a position to "sedurre" sure zone animiche, beyond the limit of the just appreciation for one writing fascinating. It can be said then that who makes itself to bewitch from the work of Tomberg crosses one species of "test." that it ends with selecting to the cuff: legacy to passed misticismo shapes can some fall preda a type of investigator still too much. This consideration, could seem impietosa but it does not have null to that to see with the obvious one straight of everyone to experience whichever esoteric or philosophical content that desires: it helps in order to see us moreover like, in last analysis, the topic of the "heat" and the "mystic" in Science of the Spirit ports to speak to us about the topic of the "Sophia".. It is worth to say of the feminine side animico- of the spiritual instruction or in other words the topic-key - meant it is in microcosmic sense that macrocosmico-della redenzione of feeling, the eros and, in a generalized manner of the emotional sphere, from the imprisonment luciferica., that that can be in last analysis synthetized in the image of the Virgo-Sophia. What then says on this crucial point of the life of the spirit the comparative biographies to us of Maximum Scaligero and Valentin Tomberg? While Scaligero between 1962 and 1980 experienced the contents of already remembered "trilogy" on the topic of the Love, with that going to seed one new plant in the garden of Science of the Spirit, in the same period Valentin Tomberg preferred the return to the suggestions of the Tarocchi, Elifas Levi and Ignazio de Loyola for having answers to those questions that its burrascosa frequentation with the work of Rudolf Steiner had left inevase and that all centralized on for he the unsolved relationship between sphere of feeling appear and sphere of the thought strong-willed person. Therefore it can be concluded that the full experience of the Way of the Thought has carried Scaligero to experience the Iside-Sophia and the lacked karmica logon with the same one via has carried Valentin Tomberg to riesumare the tradizionalista hermetism beyond that to suggest an ambiguous path of revaluation of the gesuitismo which via for the spiritual experience. Which have been the outcomes of the biographical vicissitudes of these two personages for the antroposofico movement have already pointed out it: null, obviously, we can say sulle ulterior karmiche vicissitudes delle Individualities that have worn the dresses of Scaligero Maximum and Valentin Tomberg nel run del XX Century. Frank Andrea Febbraio-Marzo 2002 . NOTES: 1) draft of: Of the Love Immortale (Rome 1962) Graal, Test on the Mystery of the Sacred Love (Rome 1969) and above all Iside Sophia, the Goddess Ignota (Rome 1980). It goes also said that indications on these topics are contained a po' ovunque in the work of Scaligero. Important suggestions in key of imaginative technique are as an example present in the Yoga volume, Meditation, Magic, recently reprinted from the publishing Roman "Tilopa" who is curing a complete riedizione of all the scaligeriani witnesses. 2) V.Tomberg Lazarus komen heraus (Basel 1985) pag.77 3) E' the case of Sergey Prokofieff, the whose The test Houses of Valentin Tomberg (London 1997) up to now constitutes the study more taken care of on the figure of Tomberg. On the concept of "spiritual tragedy" you see the cap.11. 4) ibidem 5) For a directory of tito we send back them the reader, beyond that to the tests of Prokofieff and Wehr (you see n.5b), also to articles of appeared Christian Lazarides on the Antroposofia review in year 1996 (nn.3 and 4) 5b) singular E' oltremodo like also one studious balanced as Gehrard Wehr falls in the error to diminish the separation of Tomberg from Science of the Spirit: you see its hidden test the 1900's (Vicenza 2002) in which the presentation of the figure of Tomberg wide is falsata from an excess of condiscendenza and obbiettivamente erroneous enunciations. 6) From the Yoga to the Rosacroce (Rome 1974) 7)ibidem pag.66 8) amazing E' that the announcement of the Italian translation of some written of Tomberg is appeared also on the "social Bulletin" of the Antroposofica Society in Italy. We do not see because, to this point, the same one does not have to announce also the translation of works of Heindel or Roerich, or even new editions than witnesses of Evola or Guènon............ 8bis) V:Tomberg Inner Development (New York 1983) 9) M.Steiner Von Sivers: Briefe und Dokumente (Dornach 1982) pagg.321-329 10)S:Prokofieff cit.pag.108 11) A:Franco the tragic Misunderstanding of "the tradizionalista" Esoterismo in Kairòs n. 28 August 2001 12) draft of Robert Powell, between whose works we cite the amazing (in order not to worse say.) test The Very Holy Trinosophy that circulates for a long time in Italian in shape dattiloscritta.
Traduci di nuovo - Inserisci fino a 150 parole
Usa la World Keyboard Tastiera Internazionale per inserire caratteri accentati o in cirillico.
Aggiungi Babel Fish Translation al tuo sito.
Suggerimento: Ora è possibile seguire i link sulle pagine web tradotte.
Strumenti di traduzione Babel Fish
Aggiungi la traduzione al tuo sito personale o di lavoro.
Moduli di traduzione senza complicazioni
per MSOffice - Word, PowerPoint, Excel, Internet Explorer ed Outlook!
Servizi Commerciali Aggiungi un sito Informazioni su AltaVista Norme sulla tutela della privacy Aiuto
© 2004 Overture Services, Inc.
AltaVista in English