Karmic Relationships: Volume 1 E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Beschreibung

During 1924, before his last address in September, Rudolf Steiner gave over eighty lectures on the subject of karma to members of the Anthroposophical Society. These profoundly esoteric lectures examine the underlying laws of reincarnation and karma, and explore in detail the incarnations of certain named historical figures. In Rudolf Steiner's words, the study of karma is 'a matter of penetrating into the most profound mysteries of existence, for within the sphere of karma and the course it takes lie those processes which are the basis of the other phenomena of world-existence?'In this fundamental first volume - and essential basis for study of the later volumes - Rudolf Steiner gives an overview of the laws and conditions of karma, and goes on to consider the incarnations of Friedrich Nietzsche, Lord Bacon of Verulam, Lord Byron and many others.

Leseprobe

KARMIC RELATIONSHIPS VOL. I

KARMIC RELATIONSHIPS

Esoteric Studies

Vol. I

RUDOLF STEINER

Twelve lectures given at Dornach, Switzerland, between 16th February and 23rd March, 1924

Translated by George Adams, with revisions by M. Cotterell, C. Davy and D. S. Osmond

RUDOLF STEINER PRESS

Rudolf Steiner Press Hillside House, The Square Forest Row RH18 5ES

www.rudolfsteinerpress.com

First edition 1955 Second edition 1972 Reprinted 1981, 1997, 2004, 2012

Originally published in German under the title Esoterische Betrachtungen karmischer Zusammenhänge, Erster Band (volume 235 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. This authorized translation published by kind permission of the Rudolf Steiner Nachlassverwaltung, Dornach

Translation © Rudolf Steiner Press 1972

The moral rights of the translators have been asserted under the Copyright, Designs and Patents Act, 1988

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publishers

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 436 0

SUMMARY OF CONTENTS

Editor's Preface

FORMATION OF KARMIC FORCES

I

Laws and conditions of human destiny. The different kinds of universal law. Cause and effect in lifeless Nature and in the sphere of the living. Self-contained nature of the mineral kingdom. The working of the universe in the plant. The causative forces for both kingdoms lie in simultaneity. The causative forces for the animal kingdom and human kingdom lie in the prenatal conditions, they come from the antecedent star-constellations. To explain the animal nature and the astral in man, we must go outside all that there is in space; we must move forward in time. The causes that apply to man as such must be sought once more on earth; then we come to a former life on earth

16th February, 1924

II

The different regions of man's world-environment. The mineral world as necessary counterpart to human freedom. Man's dependence as a breathing-being on the plant-world, i.e. on the etheric forces of growth which are deeply connected with his destiny, forming his “nature-karma” through his relation to the Beings of the Third Hierarchy. Well-being or discontent: the karma of our inner constitution; sympathies and antipathies depend on the forces constituting the animal atmosphere. The animal-forming forces affect the astral body, of which the sympathies and antipathies belong to the destiny we bring with us from the spiritual world in which are living the Beings of the Second Hierarchy. A second constituent of karma is formed from our inner human structure, according to former lives on earth. The intricacy of the working of destiny in the human kingdom. Inner necessity in the chain of events, effected through the power of the First Hierarchy. This lives in our Ego-organisation from one earthly life over to the next. The moral significance of the balancing-out of karmic experiences must become external cosmic deeds.

17th February, 1924

III

Karmic necessity and freedom. The limits of repeated earthly lives. The theory of universal causality. Insight into our karma as into an organic totality. We ourselves are the basis of karma. Initiation Science affects life through the looking back into former earthly lives. Freedom in the fulfilment of cosmic tasks.

23rd February, 1924

IV

Formation of the impulse to karma between death and a new birth. Reflection in other human souls. Metamorphosis of love into joy. Joy is the karmic result of outgoing love: result of these two is then an open heart for the world. Suffering is the karmic result of hatred; both lead in the third life to dim understanding of the world. Possibility of creating a balance by education. Significance of contemporary existence for repeated earthly lives.

24th February, 1924

V

Internal and external factors in man's total destiny. Predisposition to health or illness. Illnesses of childhood. Karmic metamorphosis of spiritual interests into health and facial expression. Karma ending and in the becoming. Karmic connections of friendships

1st March, 1924

VI

How karma enters man's development. Waking and sleeping. Ideation and remembering. Grey and white matter of the brain. In day-consciousness we are incorporated as man; in unconsciousness we are incorporated in the world. Connection of the Hierarchies with head-organisation, rhythmic organisation, motor-sphere. Interweaving of world and the Divine. The Beings of the Third Hierarchy underlie the activity manifested in memory, lead us through the unconscious realm of earthly life. In the life after death the Beings of the Second Hierarchy work on the shaping of inner karma. The Beings of the First Hierarchy, the Creators of the terrestrial, carry out down below the just and compensating activity resulting from our own deeds on earth. This meets us in the next life as facts of destiny. Behind the Law of Karma lie deeds and experiences of the Gods.

2nd March, 1924

KARMIC DETERMINATION OF INDIVIDUAL DESTINIES

VII

Representative personalities: Friedrich Theodor Vischer, Franz Schubert, Eugen Dühring, studied biographically.

8th March, 1924

VIII

Karmic connections. Investigations depend on direct vision, and are communicated in narrative form. Arabism and its influence in the 7th, 8th and 9th centuries A.D. Vischer and Hegelianism. Vischer's attitude to Goethe's Faust. Schubert and Baron von Spaun. Previous lives of Eugen Dühring

9th March, 1924

IX

Details of karmic relationships. How bodily characteristics are carried over from one incarnation into the make-up of the next. Eduard von Hartmann. Friedrich Nietzsche.

15th March, 1924

X

The paths of karma leading from historical personalities of the past into later times or into the life of the modern age. Mohammedanism and its driving force. Haroun al Raschid and the civilisation centred in Bagdad. Arabism: its influence on European civilisation through reincarnating individualities. Lord Bacon of Verulam. Gebel al Tarik: Charles Darwin. The circle of learned men around Mamun in Bagdad; the cultivation of astronomy and astrology. Laplace. Aristotelianism in a more mystical form is present within the monotheism and determinism of Mohammedanism, which grew into fatalism. Muavija in Damascus: Woodrow Wilson. The reincarnation of ideas

16 March, 1924

XI

Karmic relationships in the lives of individuals and in history. The right way of approach. Garibaldi and Victor Emmanuel. Lessing. Lord Byron

22nd March, 1924

XII

Where are the Initiates of earlier times? Hindrances caused by the present form of civilisation whereby certain qualities are killed out in men and bodies become unsuitable vehicles. An Irish colony in Alsace in the 9th century A.D. Garibaldi, Mazzini, Cavour, Victor Emmanuel. Ernst Haeckel. Lessing. Valentin Andreae. Geometry teacher. Lord Byron. The Palladium.

23rd March, 1924

Publisher's Note

EDITOR'S PREFACE

During the year 1924, before his illness in September, Rudolf Steiner gave over eighty lectures, published with the title Karmic Relationships: Esoteric Studies, to members of the Anthroposophical Society in the following places: Dornach, Berne, Zürich, Stuttgart, Prague, Paris, Breslau, Arnhem, Torquay and London. English translations of these lectures are contained in the following volumes of the series:

Vols. I to IV. Lectures given in Dornach (49).

Vol. V. Lectures given in Prague (4) and Paris (3).

Vol. VI. Lectures given in Berne (2) Zürich (1), Stuttgart (3) Arnhem (3).

Vol. VII. Lectures given in Breslau (9).

Vol. VIII. Lectures given in Torquay (3) and London (3).

All these lectures were given to members of the Anthroposophical Society only and were intended to be material for study by those already familiar with the fundamental principles of Anthroposophy. The following extract from the lecture of 22nd June, 1924 (see Vol. II) calls attention to the need for exactitude when passing on such contents:

“The study of problems connected with karma is by no means easy and the discussion of anything that has to do with the subject entails—or ought at any rate to entail—a sense of deep responsibility. Such study is in truth a matter of penetrating into the most profound mysteries of existence, for within the sphere of karma and the course it takes lie those processes which are the basis of the other phenomena of world-existence, even of the phenomena of nature. These difficult and weighty matters entail grave consideration of every word and every sentence spoken here, in order that the limits within which the statements are made shall be absolutely clear...”

I

I now wish to begin to speak to you of the laws and conditions of human destiny, which, as you know, it has become customary to describe as karma. Karma, however, cannot be seen clearly unless we are prepared to learn to know the different kinds of universal law and universal activity. Therefore let me begin by speaking to you in a rather more abstract way of the different kinds of universal law and working, and later crystallise out, as it were, that special kind of working which can be called human destiny or karma.

Both when we try to comprehend the world's phenomena and when we wish to understand the phenomena of human life, we are wont to speak of “causes and effects.” Especially in science nowadays, people are accustomed to speak quite generally of “causes and effects.” Yet it is precisely this habit which leads into the greatest difficulties, in face of the true reality. For if we speak in this way, we are leaving out of account the variety of forms in which “cause and effect” actually occur in the universe.

To begin with we may observe the so-called lifeless Nature, which confronts us most clearly of all in the mineral kingdom. There are the marvellous forms which often meet us in the rocks and stones of the earth. There too is all that appears as though it were ground down to powder and compressed again into amorphous stone.

Let us consider, to begin with, all that thus appears to us as the lifeless in the world. When we consider the lifeless purely as such, we find invariably that we can seek within the lifeless itself whatever causes are at work in the lifeless realm. Wherever there is anything lifeless as an effect, there too—within the realm of the lifeless—we may look for the causes. And indeed, we only proceed according to true science if we do this—if we seek within the lifeless kingdom the causes of all lifeless processes.

However beautifully formed the crystal which you have before you, you must investigate its forms within the lifeless realm. This means that the lifeless kingdom is really self-contained. We may not be able to say, to begin with, where we shall find its bounds. They may be very far away in cosmic distances. Nevertheless, whatever lifeless process or effect confronts us, if we are looking for its causes, we must seek them—once again—within the realm of the lifeless.

Therewith, however, we are already placing the lifeless side by side with something else, and at once a certain perspective is opened out to us. Consider man himself—how he passes through the gate of death. All that was working and living in him before he went through the gate of death, has vanished from the tangible and visible form which remains behind when the soul passes on. Indeed, we say of this human shape which is left behind, that it is lifeless. Just as we speak of the lifeless when we look out over the rocks and mountains with their crystal forms, so must we speak of the lifeless when we behold the corpse of man, bereft of soul and spirit. And it is only from this moment that we can apply to the human body what applies to the rest of lifeless Nature from the outset.

For those effects which happened in and about the human form during life—before the soul had passed through the gate of death—we could not seek the causes within the lifeless realm. Not only that when a human being lifts his arm we shall look in vain within the lifeless-physical principles of the human form for the causes of the lifting of the arm. Moreover, in the physical-chemical laws which are present in the human form, we shall look equally in vain for the causes—let us say—of the heart-beat, the circulation of the blood, or any other, even involuntary process.

The moment this human form has become a corpse however, the moment the soul has passed through the gate of death, we also observe an effect in the human body. The colour changes in the skin, the limbs become inert—in short, all the effects appear that we are accustomed to witness in the corpse. Where shall we seek the cause? Within the corpse itself—in the chemical and physical, lifeless laws of the corpse.

Think to the end, in all directions, what I am indicating (for I am doing no more than indicate it), and you will say to yourself: As to his corpse, man, when his soul has passed through the gate of death, has become equal to lifeless Nature. Henceforth we must seek the causes of the effects in the same realm in which the effects themselves are.

This is very important, but precisely when we envisage this characteristic of the human corpse, we find another very significant fact. At death, the human being, so to speak, lays aside his body. Observe with the necessary spiritual faculties what the real man—the man of soul and spirit—has now become, and you will say: The corpse has now been laid aside. For the real man of soul and spirit, having arrived beyond the gate of death, this corpse has no longer significance. It has been cast aside.

For outer lifeless Nature it is quite different. Observe even superficially, and you perceive the difference. Look at a human corpse. You can observe it best where it is buried—so to speak—in the air. Certain communities used to use underground caverns as burial-places, and we there find human corpses simply suspended in the air. They dry until they are completely rotten; you only need to touch them slightly, and they fall asunder into dust.

The “lifeless” which we thus obtain is different from what we find as lifeless Nature all around us. The latter contains a formative, configurative process, giving rise to crystal shapes. Moreover it is in constant change. Apart from the earthy element as such, if we observe the water and the air—which are also lifeless—we find it all in mobility and metamorphosis and transformation.

Nevertheless, let this be placed before our souls at the outset: the equivalence of the human body as to its lifeless nature, after the soul has laid it aside, with the lifeless world of Nature outside of man.

And now we may go farther. Study the plant kingdom. Here we come into the sphere of living things. Study the plant in a real way, and we shall find that we are never able to account for the effects merely from causes which lie within the plant kingdom—in the same kingdom where the effects occur. No doubt, there is a science nowadays which tries to do so, but it is in a blind alley! It is at last obliged to say: “We can investigate the physical and also the chemical forces and laws at work in the plant. Something is then left over. . . .” And at this point they diverge, so to speak, into two parties. On the one hand are those who say: “What is left over is a mere synthesis—a kind of form. The physical and chemical laws are the sole effective principle.” “No,” say the others, “there is something more, which science has not yet discovered, but it will do so no doubt in time.”—They will go on speaking like this for a long while yet. For it is not so. If you wish to make research into the plant kingdom you cannot understand it without summoning the whole universe to your aid. You must perceive that the forces for the plant-activity lie in the wide universe. All that takes place in the plant is an effect of the great universe. Before any effects can take place in plant-life, the sun must come into a certain position in the universe. And other forces too must work from the wide universe, to give the plant its form, its inner forces of growth and so on.

Now, if we were able—not in a Jules Verne-fashion, but in reality—to travel say to the moon or to the sun, there too we should not be much wiser in our quest of causes than we are on earth, if we acquired no other faculties of knowledge than those we now possess. We should not reach our goal merely by saying, “Well and good: the causes of effects occurring in the plant kingdom of the earth are not to be found in this kingdom on the earth itself. Let us therefore go to the sun; there we shall find the causes.” No, not at all, there too we shall not find them with the ordinary faculties of knowledge. We find them however when we work our way up to Imaginative Cognition—i.e. when we possess quite a new faculty of knowledge. But then we do not need to travel to the sun; we find them in the earth-domain itself. Only we have to pass from “one world” into another; from the everyday physical into the etheric, the ether-world. In the wide universal spaces on every hand, the cosmic ether with its forces is working. It works inward from the wide spaces. The ether is working in on every hand, from the wide spaces.

Thus, if we wish to find the causes of the effects in the plant in this kingdom, we must actually pass into a second realm of the universe.

Now man also partakes in what the plant partakes in. The forces working into the plants out of the ether-world, work also into man. Man carries in himself the etheric forces, and we describe the sum-total of these etheric forces which he carries within him, as the human ether-body. I have already told you how the ether-body goes on expanding for a few days after man's death, and how at last it loses itself, so that the human being remains over only in his astral body and his Ego-being.

That which man carried with him etherically, becomes ever larger and larger and loses itself in world-wide distances.

And now once more: compare what we can see of man after his passage through the gate of death, with that which we see in the plant kingdom. Of the plant kingdom we must say: its causative forces come in to the earth from the widths of space. Of the human ether-body we must say: its forces go outward into the widths of space. That is, they go whence the forces of plant-growth come—as soon as man has passed through the gate of death.

Here it already becomes clearer. When we observe only the physical corpse, though we recognise that it becomes lifeless, we do not find it easy to relate it to the rest of lifeless Nature. When on the other hand we consider the living kingdom of plants, when we become aware how the causes, the forces for the plant-kingdom come inward from the ether of cosmic space, then—as we enter with spiritual imagination into the human being—we perceive that with man's passage through the gate of death the human ether-body goes thither, whence come the forces, the ether-forces, for the plant kingdom.

Now there is another characteristic. The causative forces that affect the plants, work comparatively quickly. The day before yesterday's sun has little influence upon the plant as it springs from the soil or receives blossom and fruit. The day before yesterday's sun can have little effect today with all its causes. To take effect today, it must shine today. This point is important; mark it well. You will presently see how important it is.

The plants with their etheric causes have, it is true, their actual fundamental forces within the earthly realm, but they have them in the universe simultaneously with the earth.

And when man as a soul-and-spirit being has passed through the gate of death, when the human ether-body dissolves, this again lasts but a short time—only a few days. Here again you have simultaneity. For the duration of the world-process, the few days are a mere trifle. Thus, when the human ether-body returns to where the forces for plant growth—the ether-forces—come from, we can say: As soon as man is living in the ether, his etheric activity is not restricted to the earth (for on the contrary, it leaves the earth), nevertheless, it develops simultaneously. Hence I may write you this scheme:

Mineral Kingdom; Simultaneity of causes and effects within the physical.

Yes, you will say, but surely the causes of some things that take place in the physical are antecedent in time. No, it is not so in reality. For any effects to arise in the physical, the causes must continue working. As soon as the causes cease working, no more effects will occur. Thus we can truly write:

Mineral Kingdom; Simultaneity of causes, within the physical.

And when we come into the plant kingdom (and the same will apply to the plant-nature which we can trace in man himself), there we have simultaneity in the physical and in the superphysical, so we may write:

Plant Kingdom; Simultaneity of causes in the physical and superphysical.

Now let us approach the animal kingdom. In the animal kingdom we shall investigate in vain within the animal itself the effects that occur during the creature's life. If it no more than crawls along in search of food—in the physical and chemical processes to be found within its body we shall seek in vain for the causes of these effects. We shall also seek in vain in the wide ether-spaces, where we find the causes for plant-nature. There too we shall look in vain for the causes of animal movement and animal sensation. For all that is plant-like in the animal and in its processes, we shall find the causes in the etheric spaces. And when it dies, the ether-body of the animal too goes outward into the wide universal ether. But for sensation we shall never find the causes within the realms of the earthly-physical, nor of the superphysical and etheric. We shall not find them there.

Here, even more, we come to a point where the modern idea is following up a blind alley. Indeed to some extent it has to admit it. For many a phenomenon that occurs in the animal—all the phenomena of sensation, movement, etc.—we must admit: If we investigate the physical and chemical forces within the animal, we cannot find the causes. And in the cosmic spaces—in the ether-spaces of the universe—there too we cannot find the causes. If I would explain a flower I must go out into the widths of the ether-cosmos. Out of the ether-universe I shall be able to explain the flower. Likewise I shall be able to explain many things that are plant-like in the animal. But I shall never be able to explain, even from the ether-universe, that which occurs in the animal as movement and sensation.

Suppose I observe an animal on the 20th June. For its sensation processes, I shall not find the causes on the 20th of June—not if I seek through all the realms of space within the earthly realm and beyond. And if I go farther back, there too I shall not find them—neither in May, nor in April

Modern science even feels that it is so. Hence it explains some at least of what is thus unexplainable, by referring it to “heredity,” that is, by a word. It is “inherited.” It comes down from the ancestors. Not of course everything (that would be too grotesque), but much of it—it is simply “inherited.”

What is the meaning of this phrase? In the last resort, the concept of heredity amounts to this: All that confronts us in the animal, with all its manifold configurations, was potentially contained in the germ-cell of the mother-animal. Such is the effort of modern science: to study the ox externally, in the untold variety of its forms, and then to say: The ox comes from the germ-cell. There were already the forces which in their full growth and development have given rise to the ox. Accordingly, the germ-cell is an extremely complex body.... It would indeed have to be appallingly complex, this germ-cell of the ox. For it would have to contain all that presses and moulds and twists and turns and works so that the tiny germ-cell may become the ox with its manifold forms.

However you may twist and turn it (and there are many theories—evolution, epigenesis, and so on....) however you may twist it, it comes to this. In the last resort you must conceive the germ-cell, the minute ovum, as appallingly complicated. And where all things are referred to molecules, supposed to be built up in great complication from the atoms, some scientists are prone to represent the first rudiment of the germ-cell as a complex molecule. But this, my dear friends, does not even accord with physical observation.

Is the germ-cell really a molecule or an organism so complicated? Its peculiar quality lies not at all in complication, but on the contrary: it throws all the matter back into chaos. The germ-cell of all things, in the mother-body, is not a complicated structure, but a material utterly pulverised—chaoticised. It is not organised at all. It is something that falls back into an utterly unorganised, pulverised condition. Never could reproduction take place if it were not for this. Precisely in the egg, unorganised, lifeless matter—which tends to crystalline formation—falls back into complete chaos. Albumen is not the most complicated body, but the very simplest, entirely void of inherent determination. Out of this tiny chaos which the germ-cell is to begin with, no ox could ever arise—no, not in all eternity. For it is really chaos.

Why then does it become the ox? Because at this stage the whole universe proceeds to work upon the germ-cell in the mother organism. Precisely inasmuch as it has become chaos—void of determination in itself—the entire universe can work upon it. Fertilisation has no other object in the world than to reduce matter again to chaos, to the indeterminate void, so that no other entity is working but the pure universe.

But now if we look within the mother-body—there are not the causes. If we look outside into the universal ether—there too, in what takes place simultaneously, are not the causes. We must go back, before the animal came into being, if we would find the causes of what is germinating there as the beginning of a creature capable of sensation and movement. We must go back, before the creature's life began. For all that is capable of sensation and movement, the world of causes lies not in the simultaneous, but before the creature's origin.

If it is a plant which I observe, I must go out into the simultaneous, although in the far and wide universe. There I shall find the cause. But if I want to find the cause of all that works as sensation or capacity of movement in the animal, I can no longer go into the simultaneous universe. I must go into that which precedes the creature's life. In other words, the constellation of the stars must have become different. What influences the specifically animal nature is not the constellation in the universe simultaneous with the animal, but the constellation of the stars preceding the animal's life.

Here again, let us turn our thoughts to man after his passage through the gate of death. When he has passed the gate of death, when he has laid aside his ether-body which goes into the wide cosmic spaces—to every place whence come the ether-forces of plant-growth—man must go backward, as I have told you, until his birth. When he has done so, then he has undergone, in backward progress in his astral body, all that he underwent during his life. Thus, with his astral body after death, he has not to enter what is simultaneous, but he must wend his way back to the prenatal. He must go thither, whence come the forces which provide the animal with faculties of movement and sensation. They do not come from the realm of space, but from the constellations which are simultaneous; they come from the antecedent constellations of the stars. If therefore we are speaking of the animal kingdom, we can no longer speak of simultaneity of causes in the physical and superphysical; we must refer the present effects of the physical to past superphysical causes. Thus, for the Animal kingdom: Past superphysical causes—present effects.

Once again, we enter the concept of time. To put it trivially, we must go for a walk in time. In the physical world, when we are looking for the causes of things that happen there, we move about in the physical. We do not need to leave the physical. And if we are seeking the causes of anything that is brought about in the living kingdom of plants, we must go very far away. We must sweep through the ether-world, and only where the ether-world is at an end—where, as in fairy-tale language, we come to the end of the world—there do we find the causes of plant-growth. But we can wander there as we will; we shall not find there the causes of the faculties of sensation or of movement. To do so, we must set out on a pilgrimage in time. We must go backward in time. We must go out of space, and into time.