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Rudolf Steiner - A Biographical Sketch

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  • thepathofthesunflower
    Rudolf Steiner — A Biographical Sketch One spring day in 1860, an autocratic Hungarian magnate, a certain Count Hoyos, who owned several large estates in
    Message 1 of 3 , Jan 31, 2007
      Rudolf Steiner — A Biographical Sketch
      One spring day in 1860, an autocratic Hungarian magnate, a certain
      Count Hoyos, who owned several large estates in Austria, dismissed
      his game-keeper, because this game-keeper, Johannes Steiner wanted to
      marry Franziska Blie, one of the Count's innumerable housemaids.
      Perhaps the old Count had a foreboding as to what a great spiritual
      revolution would be born of this marriage. (The baroque palace of
      Hom, where it happened, is still in the possession of the Hoyos
      family, and stands today just as it was one hundred years ago.) So
      Johannes Steiner had to look for another occupation, and got himself
      accepted as a trainee telegraphist and signalman by the recently
      opened Austrian Southern Railway. He was given his first job in an
      out-of-the-way request stop called Kraljevic (today in Yugoslavia),
      and there his first child, Rudolf, arrived on February 27, 1861. On
      the same day the child was taken for an emergency baptism to the
      parish Church of St. Michael in the neighboring village of Draskovec.
      The baptismal register was written in Serbo-Croat and Latin, and the
      entry still can be read today as of one Rudolfus Josephus Laurentius
      Steiner. "Thus it happened," Rudolf Steiner writes in his
      autobiography, "that the place of my birth is far removed from the
      region where I come from."

      In later life, particularly in his lectures on education, Steiner
      frequently made the point that the most prodigious feat any man
      achieves at any time is accomplished by him in the first two or three
      years of his life, when he lifts his body into the upright position
      and learns to move it in perfect balance through space, when he forms
      a vital part of his organism into an instrument of speech and when he
      begins to handle and indeed to fashion his brain as a vehicle for
      thought. In other words, when the child asserts his human qualities
      which set him dramatically apart from the animals.

      This initial achievement the boy Rudolf performed in Kraljevic.
      Kraljevic (meaning King's Village) is situated in the western
      outskirts of the vast Hungarian plain, the Puszta. Even today endless
      fields of maize and potatoes extend in every direction, and the
      solemn monotony of the country is more enhanced than relieved by the
      lines of tall poplars flanking the primitive, dead straight roads. It
      is basic three-dimensional space at its severest, domed over by the
      sky, which local people say is nowhere else so high nor so blue as
      over the Puszta. One might almost say that nature provided laboratory
      conditions in which the boy learned to stand, to walk, to speak and
      to think. One could justifiably say of Rudolf Steiner what the
      biographer, Hermann Grimm, said of Goethe: "It seems as if Providence
      had placed him in the simplest circumstances in order that nothing
      should impede his perfect unfolding."

      From the severity of the Puszta the family moved, when the boy was
      two years old, into one of the most idyllic parts of Austria,
      called "the Burgenland" since 1921. Comprising the foothills of the
      eastern Alps, it is of great natural beauty, very fertile, and
      drenched in history. It takes its name from the many Burgen, i.e.
      castles which at different times of history were erected on nearly
      every hill. During recent excavations coins bearing the head of
      Philip of Macedonia, the father of Alexander the Great, have been
      found near Neudörfl, where the Steiners now settled, and where a
      daughter and a younger son were added to the family.

      The management of the Austrian Southern Railway seems to have taken a
      sympathetic view toward the promising boy, and agreed to move father
      Steiner as stationmaster to several small stations south of Vienna,
      so that the eldest son was able to attend good schools as a day
      student, and finally in 1879 could matriculate at the Technical
      University of Vienna, then one of the most advanced scientific
      institutions of the world. Until then Rudolf Steiner's school life
      had been fairly uneventful, except that some of his masters were
      rather disturbed by the fact that this teen-ager was a voracious
      reader of Kant and other philosophers, and privately was engrossed in
      advanced mathematics.

      In his first year at the University Rudolf Steiner studied chemistry
      and physics, mathematics, geometry, theoretical mechanics, geology,
      biology, botany, and zoology; and while still an undergraduate two
      events occurred which were of far-reaching consequence for his
      further development.

      In the train in which the young student travelled daily to Vienna he
      frequently met a curious personality, an herb-gatherer, who turned
      out to be a latter-day Jacob Boehme. He was filled with the most
      profound nature lore to which he had first-hand access. He understood
      the language of plants, which told him what sicknesses they could
      heal; he was able to listen to the speech of the minerals, which told
      him of the natural history of our planet and of the Universe. In the
      last winter of his public life, in December 1923, Steiner provided
      something of a historic background for this wisdom, notably in his
      lectures on the Mysteries of Eleusis. Steiner immortalized the herb-
      gatherer in his Mystery Dramas, in the figure of "Father Felix."
      But "Father Felix" was instrumental in bringing Steiner together with
      a still more important and mysterious personality.

      "Felix was only the intermediary for another personality," Steiner
      tells us in his autobiography, "who used means to stimulate in the
      soul of the young man the regular systematic things with which one
      has to be familiar in the spiritual world. This personality used the
      works of Fichte in order to develop certain observations from which
      results ensued which provided the seeds for my (later) work ... This
      excellent man was as undistinguished in his daily job as was Felix."

      While these fateful meetings occurred on the inward field of life, a
      very consequential relationship developed on the outward field. The
      Technical University of Vienna provided a chair for German
      literature, which was held by Karl Julius Schröer, a great Goethe
      enthusiast and one of the most congenial interpreters of Goethe.
      Schröer recognized Steiner's unusual gifts, and anticipated that he
      might be capable of doing some original research in the most puzzling
      part of Goethe's works, i.e. his scientific writings.

      Only two years ago, Dr. Emil Bock, of Stuttgart, Germany, one of the
      most eminent Steiner scholars, discovered the correspondence between
      Professor Schröer, Steiner, and the German Professor Joseph
      Kürschner, who was engaged in producing a monumental edition of
      representative works of German literature from the 7th to the 19th
      century. In the first letter of this correspondence, dated June 4,
      1882, Schröer refers to Steiner as an "undergraduate of several terms
      standing." He says that he has asked him to write an essay on Goethe
      and Newton, and if this essay is a success, as he thinks it will
      be, "we have found the editor of Goethe's scientific works." Steiner
      was then twenty-one years of age. Schröer's letter is reminiscent of
      the letter Robert Schumann wrote to the great violinist Joachim,
      after he had received the first visit of the then twenty-one year old
      Brahms: "It is he who was to come."

      The introductions and explanatory notes to the many volumes of
      Goethe's scientific works which Steiner was now commissioned to write
      were much ahead of their time. They blazed a trail into the less
      familiar regions of Goethe's universal genius which only today begins
      to be followed up by other scholars.

      The young Steiner wrote these, his first works, in outward conditions
      of great poverty. The family lived in two rooms, which are still
      shown today. The larger one of the two was kitchen, dining, sitting
      and bedroom for the parents and his younger brother and sister, and
      off this larger room a few steps led into a narrow, white-washed,
      unheated cubicle where the young Steiner worked as in a monk's cell.
      No wonder that a Viennese celebrity of the time refers to him in his
      memoirs as one "who looked like a half-starved student of theology."

      However, this first literary success led to Steiner's call to the
      central Goethe Archives at Weimar, where despite his youth he now
      became one of the editors of the great Standard Edition (Sophien
      Ausgabe) of Goethe's Complete Works. This concentrated occupation
      with Goethe, continued for seven years in Weimar, from 1889 to 1896,
      had a profound effect upon the unfolding of Steiner's own mind and
      philosophical consciousness. Goethe was the catalyst which released
      new mental and spiritual energies in Steiner s own personality. It
      was during these years that Steiner's fundamental philosophical works
      were conceived and written.

      In 1886 he published An Epistemology of Goethe's World Conception. In
      1891 his small concentrated thesis on Truth and Science earned him
      his Ph.D. In 1896 his comprehensive Philosophy of Spiritual Activity
      opened a completely new approach to the understanding of the human
      mind and the nature of thought. It represents the first really fresh
      step in philosophic thought and in the philosophic interpretation of
      the human consciousness since Kant. It is no wonder that in those
      years Steiner began to be looked upon in Germany as "the coming
      philosopher" upon whom before long the mantle of the dying Nietzsche
      would fall. But his genius led him a different way.

      In his thirty-sixth year — "Nel mezzo del cammin di nostra vita," as
      Dante calls it, Steiner moved to Berlin, and the next seven years
      were perhaps the most dramatic period in his life. His new position
      in Berlin was that of editor of the weekly, Das Magazin für
      Litteratur, founded in 1832 (something equivalent to the London
      Saturday Review). He wrote the leading article and the dramatic
      reviews, occupying in Berlin a position somewhat similar to that of
      Bernard Shaw (who was five years his senior), with his weekly
      dramatic criticism in the Saturday Review. This assignment brought
      Steiner into close social contact with the intellectual and artistic
      élite of Berlin at the time, and for some years he pitched his tent
      among them. In the last years of his life, during rare moments of
      relaxation, he would at times tell stories of this exciting and often
      amusing period.

      Side by side with these literary circles, or perhaps in polarity to
      them, Steiner was also drawn by objective interest and personal
      attraction into the camp of Haeckel and the militant monists. To move
      in this manner abreast of the spirit of the time would be a most
      interesting experience for anyone. For Steiner it was more. And I
      must now touch upon that side of his life about which I shall have to
      speak presently in greater detail. From childhood while for others
      such "being involved in this or that fashion of thought would be no
      more than an ideology," for anyone standing in the spiritual world it
      means, as Steiner says in his autobiography, that "he is brought
      close to the spirit-beings who desire to invest a particular ideology
      with a totalitarian claim." Steiner refers to his experience as
      a "Soul's Probation" which he had to undergo. (He later chose The
      Soul's Probation as the title of one of his Mystery Dramas.) He
      speaks of the "tempests" which during those years in Berlin raged in
      his soul, a rare expression in the otherwise very even and
      dispassionate style of his autobiography. At the end of those "forty
      days in the wilderness" — which were in fact four years — the
      thunderclouds lifted, the mist cleared, and he stood, to use his own
      phrase. "in solemn festival of knowledge before the Mystery of
      Golgotha." He had come to a first-hand experience of Christ and His
      active presence in the evolution of the world.

      We have now reached the point where we must venture into the great
      unknown: Steiner the seer, the Initiate.

      It is a plain fact that in some form or other spiritual knowledge has
      existed throughout the ages. Secret wisdom has never been absent from
      human history. But in Steiner it assumed a totally new form. In order
      to appreciate this revolutionary novelty, we must first have a
      picture of the old form.

      The faculty of spiritual perception and secret wisdom is obtained
      through certain organs in the "subtle body" of man, to borrow a
      convenient term from Eastern Indian medicine. In Sanscrit these
      organs are called "chakrams," generally translated into English
      as "lotus flowers." They fulfill a function in the "subtle body"
      similar to our senses in the physical body. They are usually dormant
      today, but can be awakened. We can disregard for the moment the rites
      of Initiation which were employed in the Mystery Temples of the
      ancient world, and confine ourselves to the survival of more general
      methods which today are still practiced in many parts of the world.
      They all have one thing in common: they operate through the
      vegetative system in man, through bodily posture, through the control
      of breathing, through physical or mental exercises which work upon
      the solar plexus and the sympathetic nervous system. I realize that I
      am presenting a somewhat crude simplification. But nevertheless I am
      giving the essentials.

      Steiner broke with all this. He began to operate from the opposite
      pole of the human organism, from pure thought. Thought, ordinary
      human thought, even if it is brilliant and positive, is at first
      something very weak. It does not possess the life, say, of our
      breathing, let alone the powerful life of our pulsating blood. It is,
      shall we say, flat, without substance; it is really lifeless. It
      is "pale thought," as Shakespeare called it.

      This relative lifelessness of our thoughts is providential, however.
      If the living thoughts filling the Universe were to enter our
      consciousness just as they are, we would faint. If the living idea in
      every created thing simply jumped into our consciousness with all its
      native force, it would blot us out. Fortunately, our cerebro-spinal
      system exerts a kind of resistance in the process; it functions like
      a resistor in an electric circuit; it is a sort of transformer,
      reducing the violence of reality to such a degree that our mind can
      tolerate it and register it. However, as a result, we see only the
      shadows of reality on the back wall of our Platonic cave, not reality
      itself.

      Now one of the magic words in Steiner's philosophy with which he
      attempts to break this spell, is "Erkraftung des Denkens." It means
      putting force, life into thinking, through thinking, within thinking.
      All his basic philosophic works, notably the Philosophy of Spiritual
      Activity, and many of his exercises, are directed to this purpose. If
      they are followed, sooner or later the moment arrives when thinking
      becomes leibfrei, i.e. independent of the bodily instrument, when it
      works itself free from the cerebrospinal system.

      This is at first a most disturbing experience. One feels like a man
      who has pushed off from the shore and who must now strive with might
      and main to maintain himself in the raging sea. The sheer power of
      cosmic thought is such that at first one loses one's identity. And
      perhaps one would lose it for good, if it were not for a fact which
      now emerges from the hidden mysteries of Christianity. One does not
      finally lose one's identity because He Himself has walked the waves
      and extended a helping hand to Peter who ventured out prematurely.
      Gradually the waves seem to calm down, and a condition ensues which
      Steiner expresses in a wonderful phrase: "Thinking itself becomes a
      body which draws into itself as its soul the Spirit of the
      Universe."

      This is a stage which, broadly speaking, Steiner had attained at the
      point of his biography which we have reached. Now he made a discovery
      which was not known to him before. He discovered that this "living
      thinking" could awaken the chakrams from "above," just as in the old
      way they could be stimulated from "below." Thought which at first in
      the normal and natural psychosomatic process "died" on the place of
      the skull, but which through systematic exercises had risen again to
      the level of cosmic reality, could now impart life to the dormant
      organs of spiritual perception which have been implanted into man by
      Him who created him in His image. From about the turn of the century
      Steiner began to pursue this path with ever greater determination,
      and gradually developed the three forms of Higher Knowledge which he
      called Imagination: a higher seeing of the spiritual world in
      revealing images; Inspiration: a higher hearing of the spiritual
      world, through which it reveals its creative forces and its creative
      order; Intuition: the stage at which an intuitive penetration into
      the sphere of Spiritual Beings becomes possible.

      With these unfolding powers Steiner now developed up to his death in
      1925, in twenty-five momentous years, that truly vast and awe-
      inspiring body of spiritual and practical knowledge to which he gave
      the name "Anthroposophy." (Incidentally, this word was first coined
      by Thomas Vaughan, a brother of the English mystical poet, Henry
      Vaughan, in the 17th century.) Anthroposophy literally means wisdom
      of man or the wisdom concerning man, but in his later years Steiner
      himself interpreted it on occasion as "an adequate consciousness of
      being human." In this interpretation the moral achievement of
      Steiner's work, his mission, his message to a bewildered humanity
      which has lost "an adequate consciousness of being human," to which
      Man has become "the Unknown," is summed up. This monumental work lies
      before us today and is waiting to be fully discovered by our Age — in
      some 170 books and in the published transcripts of nearly 6,000
      lectures.

      Three characteristic stages can be observed in Steiner's
      anthroposophical period. In a lecture given at the headquarters of
      the German Anthroposophical Society at Stuttgart (on February 6,
      1923) he himself described these stages. Stage one (approximately
      1901-1909): to lay the foundation for a Science of the Spirit within
      Western Civilization, with its center in the Mystery of Golgotha, as
      opposed to the purely traditional handing down of ancient oriental
      wisdom which is common to other organizations such as the
      Theosophical Society. Stage two (approximately 1910-1917): the
      application of the anthroposophical Science of the Spirit to various
      branches of Science, Art and practical life. As one of the milestones
      for the beginning of this second stage Steiner mentions the building
      of the Goetheanum, that architectural wonder (since destroyed by
      fire) in which his work as an artist had found its culmination. Stage
      three (approximately 1917-1925): first-hand descriptions of the
      spiritual world. During these twenty-five years of anthroposophical
      activity, Steiner's biography is identical with the history of the
      Anthroposophical Movement. His personal life is entirely dedicated to
      and absorbed in the life of his work.

      It was during the last of the three phases that Steiner's prodigious
      achievements in so many fields of life began to inspire a number of
      his students and followers to practical foundations. Best known today
      are perhaps the Rudolf Steiner Schools for boys and girls, which have
      been founded in many countries and in which his concept of the true
      human being is the well-spring of all educational methods and
      activities. There are some seventy Steiner schools in existence with
      well over 30,000 pupils. A separate branch are the Institutes for
      Curative Education which have sprung up both in Europe and Overseas,
      and whose activities have been immensely beneficial to the ever
      increasing number of physically and mentally handicapped children and
      adults. Steiner's contributions to medical research and to medicine
      in general are used by a steadily growing number of doctors all over
      the world, and his indications are tested and followed up in a number
      of research centers and clinics. Another blessing for humanity flowed
      from his method of Biodynamic Agriculture, by which he was able to
      add to the basic principles of organic husbandry just those extras
      which, if rightly used, can greatly increase both fertility and
      quality without those chemical stimulants which in the long run
      poison both the soil and its products.

      In the field of Art there is hardly an area he did not touch with the
      magic wand of creative originality. The second Goetheanum which
      replaced the first one destroyed by fire shows the massive use of
      reinforced concrete as a plastic material for architecture a
      generation before this use was attempted by others. Steiner's direct
      and indirect influence on modern painting with the symphonic use of
      color, on sculpture, on glass-engraving, on metal work and other
      visual arts is too far-reaching for anyone even to attempt to
      describe in condensed form. Students and graduates of the Steiner
      schools for Eurythmy and for Dramatic Art have performed before
      enthusiastic audiences in the cultural centers of the world, ably
      directed by Marie Steiner, his wife.

      To those who have been attracted to this present publication by its
      title and its reference to Christianity, it will be of particular
      interest to hear that among those foundations which came into being
      during the last phase of Steiner's anthroposophical work was a
      Movement for Religious Renewal, formed by a body of Christian
      ministers, students and other young pioneers who had found in Rudolf
      Steiner "a man sent from God," able to show the way to a true
      reconciliation of faith and knowledge, of religion and science. This
      Movement is known today as "The Christian Community" and has centers
      in many cities in the Old and New World. Apart from the inestimable
      help this Movement received from him in theological and pastoral
      matters, Rudolf Steiner was instrumental in mediating for this
      Movement a complete spiritual rebirth of the Christian Sacraments for
      the modern age and a renewal of the Christian priestly office.

      * * *

      Christianity as Mystical Fact and the Mysteries of Antiquity holds a
      special place in the story of his remarkable and dedicated life. The
      book contains the substance of a series of lectures Rudolf Steiner
      gave in the winter of 1901–1902 in the "Theosophical Library" of
      Berlin at the invitation of the President, Count Brockdorff. This
      series had been preceded by another on the German mystics from Master
      Eckhardt to Jacob Boehme (published in the Centennial Edition of the
      Written Works of Rudolf Steiner under the title Mysticism at the Dawn
      of the Modern Age) in which Steiner had ventured for the first time
      to present publicly some measure of his spiritual knowledge.

      After these lectures on the mystics which was something of a prelude,
      Christianity as Mystical Fact now ushered in a new period in the
      understanding of the basic facts of Christianity as well as in
      Steiner's own life.

      Compared with the free flow of spiritual teaching on Christianity
      offered by Steiner in his later works, the book may appear somewhat
      tentative and even reticent in its style. But it contains as in a
      nutshell all the essential new elements he was able to develop and
      unfold so masterfully in his later years.

      Steiner considered the phrase "Mystical Fact" in the title to be very
      important. "I did not intend simply to describe the mystical content
      of Christianity," he says in his autobiography. "I attempted to show
      that in the ancient Mysteries cult-images were given of cosmic
      events, which occurred later on the field of actual history in the
      Mystery of Golgotha as a Fact transplanted from the cosmos into the
      earth."

      * * *

      It will not be out of place to round off this biographical sketch
      with a few personal reminiscences of the last four years of his life
      when I met Steiner as man and Initiate among his friends and
      students, and saw quite a good deal of him.

      What was Rudolf Steiner like? — In the first place there was nothing
      in the least pompous about him. He never made one feel that he was in
      any sense extraordinary. There was an astonishing matter-of-factness
      about him, whether he spoke at a business meeting of the
      Anthroposophical Society, presided over faculty meetings of the
      Waldorf School (See footnote), lectured on his ever increasing
      discoveries in the spiritual field, or spoke in public discussions on
      controversial subjects of the day.

      I attended small lecture courses of less than fifty people, heard him
      lecture in the large hall of the first Goetheanum, was present at
      large public meetings when he expounded his "Threefold Commonwealth"
      ideas in the electric atmosphere of the Germany of 1923, during the
      occupation of the Ruhr and the total collapse of the German Mark. He
      was always the same: clear, considerate, helpful, unruffled. In those
      days he could fill the largest halls in Germany, and his quiet voice
      was strong enough to be heard without artificial amplification in the
      last rows of the gallery.

      His hair remained jet black to the end; I cannot remember a strand of
      grey in it. His brown eyes, they sometimes had a shimmer of gold in
      them, looked with sympathy upon everything. And he possessed a
      wonderful buoyancy of carriage.

      From 1913 Steiner lived permanently at Dornach, near Basel,
      Switzerland, in a house known locally as "Villa Hansi." However, he
      spent most of his time in his studio, which was really nothing but a
      simple wooden building adjoining the large carpentry-shop where much
      of the woodwork of the first Goetheanum was prefabricated. In this
      studio he received an unending stream of callers. One would, perhaps,
      be shown into the room by a helping friend, but at the end he would
      always conduct one to the door himself. He put one at ease with such
      courtesy that one was in danger of forgetting who he was. And he gave
      the impression that he had no other care nor interest in the world
      than to listen to one's immature questions.

      He would sit on a simple wicker chair, his legs crossed, perhaps
      occasionally moving one foot up and down. On the lapel of his black
      coat one might see a slight trace of snuff, because he indulged in
      the Old-World pleasure of taking snuff, but he neither drank nor
      smoked. I have never met anyone, and I am sure I shall never meet
      anyone who seemed so constantly at rest and in action simultaneously,
      all the time perfectly relaxed and absolutely alert.

      The last summer of his life, in 1924, was the most prolific of all.
      He gave specialized courses on agriculture, on curative education, on
      Eurythmy. Then followed a summer school in August at Torquay in
      England; and when he returned to Dornach in early September, he
      increased his activities still further and gave as many as five,
      sometimes six different lectures each day. There was a daily course
      on the New Testament Book of Revelation for the priests of the
      Christian Community, another on pastoral medicine for priests and
      doctors combined, another on dramatic art, where I remember him one
      morning acting singlehanded the whole of Dantons Tod, a drama of the
      French Revolution by the German writer, Buchner. On another morning
      he acted the Faust fragment by Lessing. And in addition to all this,
      he also held lectures for the workmen of the Goetheanum.

      Besides these specialized courses, the general lectures and other
      central activities of the Goetheanum School for the Science of the
      Spirit continued without interruption.

      But the inevitable moment approached when even his resilient body
      showed the strain of his immense work. Sometimes for the period of a
      whole week he would hardly sleep more than two hours each night. I
      believe that he knew what he was doing. He well knew why he burned
      the candle not only at both ends but also in the middle.

      My last memory of him is of the night when I was privileged, together
      with another friend, to keep vigil at the foot of his bed on which
      his body was laid out. It was the night before his funeral. The bed
      stood in his simple studio where he had been confined during the last
      six months of his life. Looking down on him was the great wooden
      statue of Christ which he had carved and nearly finished. Even in the
      literal sense of the word he had laid down his life at the feet of
      Christ.

      The dignity of his features was enhanced by the marble whiteness of
      death. In the stillness of the night, with only a few candles
      burning, it was as if ages of human history converged to do homage.
      With a deep sense of reverence I wondered who he was. I am wondering
      still.

      ALFRED HEIDENREICH
    • eurythmy
      Dear Caryn, Many thanks for this biography, with the description of the landscapes, the reference to the letters of Shroer. The Philosophy of Freedom was
      Message 2 of 3 , Jan 31, 2007
        Dear Caryn,
        Many thanks for this biography, with the description of the landscapes, the reference to the letters of Shroer.
        The Philosophy of Freedom was published in 1894.
        Of Peter I remember some of the Gospel stories but forgot this one on the lake: 
        One does not finally lose one's identity because He Himself has walked the waves and extended a helping hand to Peter who ventured out prematurely.
        Kind Regards,
        Franky
      • Nina
        Dear Caryn,Chantel and everyone, Had read this myself recently. Thank- you both. I serve reporter function here only. Do not have personal knowledge base. In
        Message 3 of 3 , Feb 1, 2007
          Dear Caryn,Chantel and everyone,
          Had read this myself recently. Thank- you both. I serve reporter
          function here only. Do not have personal knowledge base.
          In paragraph preceding one earlier quoted fr Cotterell, he relays
          esoteric philosophies the Nazi's embraced: "To esoterically
          illustrate their grasp of the secret higher knowledge(the
          superscience of the sun) they arrogantly adopted the mark of the
          radiating solar wind...the swastika, as their emblem - knowledge of
          which escaped modern science until 1963 with the advent of Mariner
          II space mission..."
          Errors are always possible. Cotterell has done comprehensive
          research. (with that recognition, share his fine wk)
          Cayce was asked about Hitler in reading 3976-13:
          Analyze Hitler's attitude toward the Jews. When the CHARACTER of
          those that have received, in a manner their dictations of the
          activiry of the director in affairs - is considered, then it will be
          understood how that this is but that diction which was given of
          old;and how that those peoples though they WERE called - have
          wandered far afield, and their rebelliousness and their seeking into
          the affairs of OTHERS has rather brought THEM into THEIR present
          position. Read they not that which has been given?"When ye forsake
          my ways, ye shall be scattered, ye shall be without those things
          that would bring ye into the knowledge - until that time is
          fulfilled."Hence the attitude that is assumed is rather a
          fulfillment of that prophecy that has been made and is the beginning
          of the return that must come throughout the earth."
          Is HITLER psychically led?
          Psychically led; for the understanding of psychic is that the
          relationships between the mental activities and the source and the
          spiritual influences are being directd or ARE directing, the
          physical activities of the body. Hence it may be said that he is
          psychically led, for he is called for a purpose- as has been given;
          not only in the affairs of a nation, but as in affairs of the
          world. and he stands much in the position as did Jehu, as regards
          that people that THINK themselves oppressed.
          Will you give us at this time any other info regarding Hitler and
          his policies that will be of interest and of help to us?
          It would be well that each interested in the policies, and in that
          which is the directing influence in the life of the dictator or of
          Hitler, study that which has been the impelling influence in the
          MAN - as a man , in the MIND as it has acceded to power; for few
          does power not destroy, as men..."
          A later reading 3976-15
          Explain the relation between the info just given regarding Germany
          and the changes for this year, and the info already given through
          this channel on Hitler."Read that, my children, that has been given,
          that there was the destiny for the man, if he did not allow
          Imperialism to enter in - and it is entering. Hence must be called
          into question."
          If too OFFLIST please forward to Caryn/Chantel. Thanks - NINA
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