Karmic Relationships: Volume 3 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 inherent in reincarnation and karma, and explore in detail the incarnations of specific 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 volume, Steiner discusses the karmic relationships within the anthroposophical movement, including the predispositions which lead souls to anthroposophy, the two streams within the movement, plus Rosicrucianism, Arabism, Aristotelianism, the Platonists and the School of Michael.

Leseprobe

KARMIC RELATIONSHIPS VOL. III

KARMIC RELATIONSHIPS

Esoteric Studies

Vol. III

RUDOLF STEINER

Eleven lectures given at Dornach, Switzerland, between 1st July and 8th August, 1924

Translated by George Adams, with revisions by D. S. Osmond

RUDOLF STEINER PRESS

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

www.rudolfsteinerpress.com

First edition 1957 Second edition 1977 Reprinted 2002, 2009

Originally published in German under the title Esoterische Betrachtungen karmischer Zusammenhänge, Dritter Band (volume 237 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. This authorized translation is published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

Translation © Rudolf Steiner Press 1977

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 437 7

SUMMARY OF CONTENTS

Extract from a lecture given 22nd June, 1924

I

Intellectualism and the mood of soul which preceded it: men received the thoughts into themselves from the cosmic ether. As late as the early Middle Ages this old conception persisted in personalities influenced on the one side by Arabism and on the other by Aristotelianism. For the civilisation of Europe a special impulse towards the development of the Spiritual Soul was necessary. Two spiritual streams in conflict: the quasi-Arabian philosophers and the Dominican Scholastics who, as the representatives of individualism, fight against them. Intense inner conflicts at the time of this struggle to make possible the development of the Spiritual Soul and to uphold the reality of individual Thinking.

1st July, 1924

II

Forces of karmic preparation in the cosmos. The former incarnations of a man work on his later incarnations as a spiritual instinct within the Ego; after death he becomes objectively conscious of the experiences undergone on earth. The web of karmic relationships. The transmutation of the earthly deeds of men into the heavenly deeds of souls. When two human beings are working together something takes place as between the two, transcending the individual experiences of either. The connection of what happens in the human world on earth with what goes on in the spiritual worlds above is at most established for the ordinary consciousness when sacred spiritual actions are brought into the physical world of sense. The heavenly deeds and consequences of certain happenings fall like a fine rain into the mirror-images of thought on earth. But the shades, the very real ghosts of the 19th century move about among the men of the present day who are enticed by the Ahrimanic trend of the age.

4th July, 1924

III

The connection between human life on earth and that which goes on in the cosmos. Whatever happens here on earth has its corresponding counterpart in the spiritual worlds. This comes to expression in the writing of the stars. What are the spiritual, cosmic realities underlying such a community as the Anthroposophical Society? By what predisposition is a soul led to Anthroposophy?—A longing for Christ accompanies many souls from their pre-earthly life into their present life on earth: they strive again to know Christ as a Being of the Sun. Christian experience mingles with the conceptions of ancient Paganism. In many souls influences are present which make it possible for men to fall victim to the temptations of Lucifer and Ahriman.

6th July, 1924

IV

Two groups are to be distinguished in the Anthroposophical Movement: the one with a more inward need of the heart to place Christ in the central point, the other finding great satisfaction in knowing Him from the aspect of cosmology and of earthly and human history. The origins of this grouping go back to the times of the Atlantean Oracles. For those souls who come to Anthroposophy today, that incarnation is particularly important which falls into the early centuries after Christ. Some human souls have had many, others comparatively few past incarnations on the earth. Souls of the one group, taken as a whole, received Christianity in those early centuries chiefly through their intellect; the others received the impulses paramountly into their will. Experiences in the life between death and a new birth of the mighty Imaginations enacted as a supersensible spiritual action in the first half of the 19th century.

8th July, 1924

V

The common element in the soul-condition of the two groups in the first Christian centuries was a feeling, slight and delicate but present nevertheless, between falling asleep and waking, of the Spiritual working and weaving in external Nature, and of the instreaming of spirituality in the light-filled spaces of the cosmos. Perception of the innocence of Nature's being. Then men began to ponder about the depth of the forces that bring forth the good and evil in the human soul. This mood of soul arose especially among those who received knowledge and teachings from the East. (‘Bulgars’—human beings who were most strongly touched by this opposition of the good and evil spiritual powers. Heretics). Then came the time when vision of the rainbow-shining glory over the plants, the desire-nature about the animals, faded away; between falling asleep and waking the whispered language of the spiritual worlds grew fainter but the Spiritual could still be spoken of as of something known to men; in the following time, the feeling of the souls in their life after death was that upon earth the evening twilight of the Logos had set in. With this is connected the rise of the Catechism; the Mass in its totality becomes exoteric instead of being divided, as formerly, into an exoteric and an esoteric portion. The fundamental feeling of the souls in the spiritual world between the 7th and the 20th century was: Christ is no longer being recognised in His true nature; the sacred ceremony is no longer understood. This feeling intensified their sense of the need for a new Christ-experience on the earth

11th July, 1924

VI

High places of knowledge, relics of the ancient Mysteries, were present until the 7th or 8th century A.D. In those centres men did not speak of abstract laws of Nature but of the creative power of the Goddess Natura. Then the delicate but living connection with the spiritual world faded but the old teachings were still cultivated in certain centres whose impulses only came to an end in the 12th or 13th century. Knowledge concerning the four Elements, the Planetary System, the’ Cosmic Ocean’, the secrets of the ‘I’, were cultivated until the turn of the 14th-15th century. The School of Chartres and its teachers. Towards the end of the 12th century, such teachings were still cultivated in the University of Orleans. Platonists and Aristotelians. Brunetto Latini. At the beginning of the 13th century a supremely important ‘exchange of ideas’ took place in the spiritual world with the aim of bringing about a new spirituality on earth. A wonderful co-operation between souls working from above and those who were below on earth was the result. Into this spiritual atmosphere true Rosicrucianism was able to pour its influence.

13th July, 1924

VII

The manipulation of the intellect by the individual, personal man leads him to freedom of will. In the first Christian centuries, until the 8th or 9th, the Cosmic Intelligence was flowing down from the heavens to the earth. Scholasticism: a wrestling of mankind for a clear understanding of the Intelligence that is pouring in. The Spiritual Soul, and with it the Intelligence, begins to become part of humanity. Rosicrucian wisdom consisted in this, that one had a certain clarity of understanding for these facts. In the domain of the Sun, Michael gathered around him the souls who then, at the beginning of the 15th century, were united in the supersensible School of Michael. From now onwards the Michael principle was to be developed through the Intelligence of the human soul itself until the beginning of the new Michael Age on earth at the end of the 19th century. The great crisis from the beginning of the 15th century until our day is the battle of Ahriman against Michael. Ahriman wants to make the former Cosmic Intelligence altogether earthly. The carrying over of the Cosmic Intelligence into the system of nerves and senses (the head-organisation) in man is experienced from the spiritual world as though a cosmic thunderstorm were taking its course. Such an event had last taken place in Atlantean time when the Cosmic Intelligence, while remaining cosmic, had taken possession of the hearts of men. Through spiritualisation of the intellect, the head-man must now again become a heart-man. The end of the century.

28th July, 1924

VIII

The previous Michael dominion, its cosmopolitan stamp and its aim: the consciousness that in spite of the Fall, man can after all ascend to the Divinity. Since the 8th or 9th century the Cosmic Intelligence has passed from the hands of Michael into the hands of men. Conflict between the Scholastics and the Mahommedan followers of Aristotelian learning. In the last Michael age an atmosphere of discouragement had come over the ancient Mysteries; it was an age of great trial and probation. The word of Michael at that time was: Man must reach the Pan-Intelligence, he must take hold of the Divine upon earth in sinless form. In the new Michael age men will have to become aware of the way of their salvation, to realise that they must rescue themselves from Ahriman's aim to take possession of the Intelligence that has come into their hands. Anthroposophists must learn to realise that the cosmos today is engaged in this battle of Ahriman against Michael. Earthly reflection in Raymond of Sabunda of the teachings of Michael in the supersensible. It is a Michael impulse to lead men again to the point where they will read in the Book of Nature, not only in the Book of Revelation.

1st August, 1924

IX

The Michael impulses are of a kind to enter deeply and intensely into the whole being of man, hence into his physical karma. The time of the great crisis. The Michael impulses are fraught with great decisions. Human beings who in the present incarnation receive the Michael impulses through Anthroposophy are thereby preparing their whole being in such a way that these Michael impulses enter even into the forces that are otherwise determined merely by the connections of race and nation. The finer, more intimate connections of life must be observed; they extend even into the realms of the Angeloi. While the Michael community is being formed here on earth, the kingdom of the Angeloi is being turned into a twofold kingdom, a kingdom of Angeloi with an upward tendency, and one with a downward tendency. The intellectualism prevailing everywhere today is spiritual nourishment for the Ahrimanic Powers. The possibilities for Ahriman to take a hand in civilisation have become ever greater and greater. A diminution or diversion of consciousness in a human being gives Ahriman the possibility to incorporate himself and to work out of that human being. The age is fraught with mighty decisions.

3rd August, 1924

X

In the karmic impulse impelling a man towards the Spiritual are summed up all the experiences undergone in the way described before the souls descended into the present earthly life. Inner initiative of soul is demanded of the anthroposophist. Undermining of initiative through the materialistic intellectualism that is so widespread today. Undetermined fear of life. Materialism holds good of physical life only. The tragedy in the karma of men who cannot find their way to spirituality. The time will come when in human beings who are taken hold of by the Spirit in this earthly incarnation, the Spirit will reveal its own power to form the physiognomy, to shape the whole form of man. To those who stand in the field of materialism today it will be demonstrated that the Spirit is creative, for they will behold it in outer form and feature. Ahriman's striving to tear the Intelligence from Michael. The Ahrimanic spirits cannot incarnate but can temporarily incorporate themselves and so work in the souls of men. Ahriman has in this way actually appeared as an author. (See end of next lecture. Nietzsche's Anti-Christ and Ecce Homo).

4th August, 1924

XI

Battle waged by the Schoolmen of the Dominican Order to maintain and uphold the personal immortality of man. Averroes declared a heretic. Today we have to say: ‘In the sense in which man has become immortal, as to his Spiritual Soul, he has indeed attained immortality— the continued consciousness of personality after passing through the gate of death—but he has attained this only since the time when a Spiritual Soul took up its abode in earthly man.’ The Sun-Intelligence of Michael and the Planetary Intelligences. In the 9th century A.D., with the descent of the Cosmic Intelligence into men, the Sun-Intelligence of Michael and the Planetary Intelligences gradually came into cosmic opposition one with another. In the Ecumenical Council of 869 A.D. the signal was given for an overwhelming event in the spiritual world above: a split among the Angels who guide human souls, leading to disorder in the karma of men. This is the chaotic element in the history of recent times. With the penetration of Michael to earthly rulership, Michael brings the power which is to bring order again into the karma of those who have gone with him. The restoration of the truth in karma. The mission of Anthroposophy.

8th August, 1924

EDITOR'S PREFACE

During the year 1924, before his illness in September, Rudolf Steiner gave over eighty lectures, published under 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...’

The attention of readers is called to the fact that the fundamental explanations given by Rudolf Steiner of the laws and conditions of karma are contained in Vol. I of the series. Knowledge of the earlier lectures should therefore be regarded as an essential basis for study of those contained in the later volumes.

THE KARMIC RELATIONSHIPSOF THE ANTHROPOSOPHICAL MOVEMENT

I

INTRODUCTION TO THESE STUDIES ON KARMA

For those of you who are able to be here today I wish to give a kind of interlude in the studies we have been pursuing for some time. What I shall say today will serve to illustrate and explain many a question that may emerge out of the subjects we have treated hitherto. At the same time it will help to throw light on the mood-of-soul of the civilisation of the present time.

For years past, we have had to draw attention to a certain point of time in that evolution of civilisation which is concentrated mainly in Europe. The time I mean lies in the 14th or 15th century or about the middle of the Middle Ages. It is the moment in the evolution of mankind when intellectualism begins—when men begin mainly to pay attention to the intellect, the life of thought, making the intellect the judge of what shall be thought and done among them.

Since the age of the intellect is with us today, we can certainly gain a good idea of what intellectualism is. We need but experience the present time, to gain a notion of what came to the surface of civilisation in the 14th and 15th century. But as to the mood of soul which preceded this, we are no longer able to feel it in a living way. People who study history nowadays generally project what they are accustomed to see in the present time, back into the historic past, and they have little idea how altogether different men were in mind and spirit before the present epoch. Even when they let the old documents speak for themselves, they largely read into them the way of thought and outlook of the present.

To spiritual-scientific study many a thing will appear altogether differently. Let us turn our gaze for example to those historic personalities who were influenced on the one hand from the side of Arabism, from the civilisation of Asia —influenced by what lived and found expression in the Mahommedan religion, while on the other hand they were influenced by Aristotelianism. Let us consider these personalities, who found their way in course of time through Africa to Spain, and deeply influenced the thinkers of Europe down to Spinoza and even beyond him. We gain no real conception of them if we imagine their mood of soul as though they had been like men of the present time with the only difference that they were ignorant of so and so many things subsequently discovered. (For roughly speaking, this is how they are generally thought of today). The whole way of thought and outlook, even of the men who lived in the above described stream of civilisation as late as the 12th century A.D., was altogether different from that of today.

Today, when man reflects upon himself, he feels himself as the possessor of Thoughts, Feelings, and impulses of Will which lead to action. Above all, man ascribes to himself the ‘I think,’ the ‘I feel’ and the ‘I will.’

But in the personalities of whom I am now speaking, the ‘I think’ was by no means yet accompanied by the same feeling with which we today would say ‘I think.’ This could only be said of the ‘I feel’ and the ‘I will.’ In effect, these human beings ascribed to their own person only their Feeling and their Willing. Out of an ancient background of culture, they rather lived in the sensation ‘It thinks in me’ than that they thought ‘I think.’ Doubtless they thought ‘I feel,’ ‘I will,’ but they did not think ‘I think’ in the same measure. On the other hand they said to themselves —and what I shall now describe was an absolutely real conception to them:—In the Sublunary Sphere, there live the thoughts. The thoughts are everywhere within this sphere, which is determined when we imagine the Earth at a certain point, and the Moon at another, followed by Mercury, Venus, etc. They not only conceived the Earth as a dense and rigid cosmic mass, but as a second thing belonging to it they conceived the Lunar Sphere, reaching up to the Moon. And as we say, ‘In the air in which we breathe is oxygen,’ so did these people say (it is only forgotten now that it ever was so):—’ In the Ether which reaches up to the Moon, there are the thoughts.’ And as we say ‘We breathe-in the oxygen of the air,’ so did these people say— not ‘We breathe-in the thoughts’—but ‘We perceive the thoughts, receive them into ourselves.’ They were conscious of the fact that they received the thoughts.

Today, no doubt, a man can also familiarise himself with such an idea as a theoretic concept. He may even understand it with the help of Anthroposophy, but as soon as it becomes a question of practical life he forgets it. For then at once he has this rather strange idea, that the thoughts spring forth within himself—which is just as though he were to think that the oxygen he receives in breathing were not received by him but sprang forth from within him.

For the personalities of whom I am now speaking, it was a profound feeling and an immediate experience: ‘I have not my own thoughts as my own possession. I can not really say, I think. Thoughts exist, and I receive them unto myself.’

Now we know that the oxygen of the air circulates through our organism in a comparatively short time. We count these cycles by the pulse-beat. This happens quickly. The men of whom I am now speaking did indeed imagine the receiving of thoughts as a kind of breathing, but it was a very slow breathing. It consisted in this: At the beginning of his earthly life, man becomes capable of receiving the thoughts. As we hold the breath within us for a certain time-—between our in-breathing and out-breathing—so did these men conceive a certain fact, as follows: They imagined that they held the thoughts within them, yet only in the sense in which we hold the oxygen which belongs to the outer air. They imagined that they held the thoughts during the time of their earthly life, and breathed them out again— out into the cosmic spaces—when they passed through the gate of death.

Thus it was a question of in-breathing—the beginning of life; holding the breath—the duration of earthly life; out-breathing—the sending-forth of the thoughts into the universe.

Men who had this kind of inner experience felt themselves in a common atmosphere of thought with all others who had the same experience. It was a common atmosphere of thought reaching beyond the earth, not only a few miles, but as I said, up to the orbit of the moon.

This idea was wrestling for the civilisation of Europe at that time. It was trying to spread itself ever more and more, impelled especially by those Aristotelians who came from Asia into Europe along the path I have just indicated. Let us suppose for a moment that it had really succeeded. What would then have come about?

In that case, my dear friends, that which was destined after all to find expression in the course of earthly evolution, could never have come to expression in the fullest sense: I mean, the Spiritual Soul. The human beings of whom I am now speaking, stood in the last stage of evolution of the Intellectual or Mind-Soul. In the 14th and 15th century, the Spiritual Soul was to arise—the Spiritual Soul, which, if it found extreme expression, would lead all civilisation into intellectualism.

The population of Europe in its totality, in the 10th, 11th and 12th centuries, was by no means in a position merely to submit to the outpouring of a conception such as was held by the men whom I have now described. For if they had done so, the evolution of the Spiritual Soul would not have come about. Though it was determined in the councils of the Gods that the Spiritual Soul should evolve, nevertheless it could not evolve out of the mere independent activity of European humanity even in its totality. A special impulse had to be given towards the development of the Spiritual Soul itself.

And so, beginning in the time which I have now described, we witness the rise of two spiritual streams. The one was represented by the quasi-Arabian philosophers who, working from the West of Europe, influenced European civilisation very strongly—far more so than is commonly supposed. The other was the stream which fought against the former one with the utmost intensity and severity, representing it to Europe as the most heretical of all.

For a long time after, this conflict was felt with great intensity. You may still feel this if you consider the pictures in which Dominican Monks, or St. Thomas Aquinas alone, are represented in triumph—that is to say, in the triumph of an altogether different conception which emphasised above all things the individual and personal being of man, and worked to the end that man might acquire his thoughts as his own property. In these pictures we see the Dominicans portrayed, treading the representatives of Arabism under foot. The Arabians are there under their feet—they are being trodden underfoot.

The two streams were felt in this keen contrast for a long time after. An energy of feeling such as is contained in these pictures no longer exists in the humanity of today, which is rather apathetic. We need such energy of feeling very badly, not indeed for the things for which they battled, but for other things we need it.

Let us consider for a moment what they imagined. The in-breathing of thoughts as the cosmic ether from the Sublunary Sphere—that is the beginning of life. The holding of the breath—that is the earthly life itself. The out-breathing —that is the going-forth of the thoughts once more, but with an individually human colouring, into the cosmic ether, into the impulses of the sphere beneath the Moon, of the Sublunary Sphere.

What then is this out-breathing? It is the very same, my dear friends, of which we speak when we say: In the three days after death the etheric body of man expands. Man looks back upon his etheric body, slowly increasing in magnitude. He sees how his thoughts spread out into the cosmos. It is the very same, only it was then conceived— if I may say so—from a more subjective standpoint. It was indeed quite true, how these people felt and experienced it. They felt the cycle of life more deeply than it is felt today.

Nevertheless, if their idea had become dominant in Europe, only a feeble feeling of the Ego would have evolved in the men of European civilisation. The Spiritual Soul would not have been able to emerge; the Ego would not have grasped itself in the ‘I think.’ The idea of immortality would have become vaguer and vaguer. Men would increasingly have fixed their attention on that which lives and weaves in the far reaches of the Sublunary Sphere as a remnant of the human being who has lived here on this earth.

They would have felt the spirituality of the earth as its extended atmosphere. They would have felt themselves belonging to the earth, but not as individual men distinct from the earth. Through their feeling of ‘It thinks in me,’ the men whom I described above felt themselves intimately connected with the earth. They did not feel themselves as individualities in the same degree as the men of the rest of Europe were beginning to feel themselves, however indistinctly.

We must, however, also bear in mind the following. Only the spiritual stream of which I have just spoken, was aware of the fact that when man dies the thoughts he received during his earthly life are living and weaving in the cosmic ether that surrounds the earth. This idea was violently attacked by those other personalities who arose chiefly within the Dominican Order. They on their side declared that man is an individuality, and that we must concentrate above all on his individuality which passes through the gate of death, not on what is dissolved in the universal cosmic ether. This was emphasised paramountly, albeit not exclusively,—emphasised representatively, I would say, —by the Dominicans. They stood up sharply and vigorously for the idea of the individuality of man, as against the other stream which I characterised before. But precisely as a result of this a certain condition came about. For let us now consider these representatives—shall we say—of individualism.