Karmic Relationships: Volume 4 E-Book

Rudolf Steiner

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

Beschreibung

These lectures examine the underlying laws inherent in reincarnation and karma. This volume focuses on the karmic groups of souls connected to Aristotelianism and Platonism, the karma of the anthroposophical movement, as well as the individual incarnations of Ernst Haeckel, Vladimir Solovioff and others. This new edition also includes Steiner's last address.

Leseprobe

KARMIC RELATIONSHIPS

Esoteric Studies

Vol. IV

RUDOLF STEINER

Eleven lectures given at Dornach, Switzerland, between 5th and 24th September, 1924

Translated by George Adams, D. S. Osmond and C. Davey

RUDOLF STEINER PRESS

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

www.rudolfsteinerpress.com

First edition 1957 Second edition 1965 Reprinted 1997, with the addition of ‘The Last Address’; 2008

Originally published in German under the title Esoterische Betrachtungen karmischer Zusammenhänge, Vierter Band: Das geistige Leben der Gegenwart im Zusammenhang mit der anthroposophischen Bewegung (volume 238 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 1983

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 435 3

SUMMARY OF CONTENTS

Editor's Preface

1

The Anthroposophical Movement and the Anthroposophical Society. States of human consciousness at the present day and in prehistoric times. The life of dream. Chaotic symbolisations of the outer life of sense and revelations of the spirit-world. The spinning of the thread of our destiny during the life of sleep in communion with divine-spiritual Beings.

Dornach, 5th September, 1924

2

The continuing thread of karma or destiny is little connected with a man's outer profession or inner calling, but far more with the inner forces and resistances of soul, with moral relationships. Investigation of the thread of destiny requires us to concentrate on certain intimate features of a man's life and on his finer qualities and characteristics. Ludwig Schleich and August Strindberg.

Dornach, 7th September, 1924

3

The inner motives of world-history and life cannot be understood unless our gaze is turned to that spiritual background which underlies the outer, physical happenings. The results of former civilisation-epochs are carried into later ones by the personalities of history and are changed in the process. By studying the external aspect we may not immediately recognise these impulses in their new form; they must be perceived as a deeply inward stream. Haroun al Raschid and his counsellor. Arabism penetrates into the culture and civilisation of Europe. The individualities of Alexander and Aristotle go forward with the evolution of Christianity. The 8th Oecumenical Council as the earthly projection of a spiritual event. Ancient Cosmic Christianity and King Arthur's Round Table. Arnold Böcklin. The School of Chartres. Brunetto Latini. Preparation of the Michael stream.

Dornach, 10th September, 1924

4

Continued preparation of the Michael stream through the individualities of Christian Aristotelians and Platonists. Christianity illuminated in the School of Chartres through traditions of the ancient Mysteries. The Goddess Natura. The planetary Intelligences and the spiritual Powers in the fixed stars. Radiations of the living spirituality of the School of Chartres. Until the time of the School of Chartres the Platonic souls are working, and then the Aristotelian, who now begin to descend from the supersensible to the physical world and to teach in the Dominican Order. The service of Michael is continued in Scholasticism. Rudolf Steiner's experiences in connection with the Cistercian Order. Founding of a far-spread School of Michael in the supersensible worlds at the time when, in the age of the Spiritual Soul, materialism took its start on earth.

Dornach, 12th September, 1924

5

A twilight mood pervades the Platonism of the School of Chartres, while from the supersensible School of Michael are born the impulses for the spiritual life of the future. These impulses work into the Anthroposophical Movement of the present time. The figure of Julian the Apostate.

Dornach, 14th September, 1924

6

The individuality of Julian the Apostate—Herzeleide— Tycho Brahe. The daemonic idols of Bacon of Verulam. A supersensible cult at the turn of the 18th and 19th century, which flows down in real Imaginations of a spiritual kind. Inspiration proceeding from the individuality of Julian the Apostate—Tycho Brahe. Schelling. Jacob Frohschammer. The end of the century

Dornach, 16th September, 1924

7

The importance of a knowledge of karma for understanding the general evolution of spiritual life. The stars are colonies of spiritual Beings. To understand karma we must discover spiritually the paths of man between death and a new birth in connection with the Beings of the stars. Difficulties for the man of modern time in approaching a real wisdom of the stars. The rulership of Michael opens the way for the spiritual investigation of man's path between death and a new birth and the forming of his karma. Intensity of the experiences in the life after death. The figure of Strader; the Battle of the Minstrels in the Wartburg; Heinrich von Ofterdingen

Dornach, 18th September, 1924

8

Further examples of the few individualities whose successive earthly lives, if described one after the other, at the same time give descriptions of history. A Roman philosopher belonging to the school of the Sceptics at the end of the first Christian century. Cardinal Mazarini, Hertling. Pope Gregory, Ernst Haeckel. The Council of Nicaea; the hermit, the nun, Vladimir Solovioff.

Dornach, 19th September, 1924

9

Guiding-lines for an understanding of the spiritual life of the present time. Difficulties in the carrying over of spiritual substance, exemplified in four incarnations of a particular individuality. Thomas Campanella—Otto Weiniger. In the soul of this individuality, earlier visionary life and a spiritual world-conception struggle with the rationalism and intellectuality of the modern age.

Dornach, 21st September, 1924

10

Emancipation of intellectuality from the elementary human qualities, from the deeper being of the soul. Human bodies of today, being altogether attuned to intellectualism, cause the spirituality that comes over from former times to withdraw into the subconscious. To transform into spirituality the intellectualism of the present age is the task of Anthroposophy, which must reckon with the rationalism of the times in order that man may find the path of ideas upward to the Spirit no less than downward into nature. At the end of the 19th century the spiritual element in human souls was dammed up, and in order to reveal itself in any way had to draw back from intellectualism. It will be evident in such men how they shrink from being touched too deeply by modern intellectualism. Plato and the individuality reborn as Goethe. Plato—Hroswitha—Schröer.

Dornach, 23rd September, 1924

Preface to “The Last Address” by Alfred Heidenreich

11

“The Last Address”

Dornach, 28th September, 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....“

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.

Lecture 1

INTRODUCTION

Many friends have come here today for the first time since the Christmas Foundation Meeting and I must therefore speak of it, even if only briefly, by way of introduction. Through this Christmas Foundation the Anthroposophical Society was to be given a new impulse, the impulse that is essential if it is to be a worthy channel for the life which, through Anthroposophy, must find embodiment in human civilisation. Since the Christmas Foundation an esoteric impulse has indeed come into the Anthroposophical Society. Hitherto this society was as it were the administrative centre for Anthroposophy. From its beginning onwards, Anthroposophy was the channel for the spiritual life that has been accessible to mankind since the last third of the 19th century. Our conception of the Anthroposophical Movement, however, must be that what takes its course on earth is only the outer manifestation of something that is accomplished in the spiritual world for the furtherance of the evolution of humanity. And those who wish to be worthily connected with the Anthroposophical Movement must also realise that the spiritual impulses are also at work in the sphere of the Anthroposophical Society itself.

What does it really amount to when a man has a general, theoretical belief in a spiritual world? To believe in theory in a spiritual world means to receive it into one's thoughts. But although in their own original nature thoughts represent the most spiritual element in modern man, the thoughts themselves are such that in their development as inner spirit during the last four to five centuries, they are adapted only to receive truths relating to material existence. And so people today have a spiritual life in thoughts, but as members of contemporary civilisation they fill it with a material content only. Theoretical knowledge of Anthroposophy also remains a material content until there is added to it the inner, conscious power of conviction that the spiritual is concrete reality; that wherever matter exists for the outer eyes of men, not only does spirit permeate this matter, but everything material finally vanishes before man's true perception, when this is able to penetrate through the material to the spiritual.

But such perception must then extend also to everything that is our own close concern. Our membership of the Anthroposophical Society is such a concern; it is a fact in the outer world. And we must be able to recognise the spiritual reality corresponding to it, the spiritual movement which in the modern age unfolded in the spiritual world and will go forward in earthly life if men do but keep faith with it. Otherwise it will go forward apart from earthly life; its link with earthly life will be maintained if men find in their hearts the strength to keep faith with it.

It is not enough to acknowledge theoretically that spiritual reality hovers behind mineral, plant, animal and man himself; what must penetrate as deep conviction into the heart of every professed Anthroposophist is that behind the Anthroposophical Society too—which in its outward aspect belongs to the world of maya, of illusion—there hovers the spiritual archetype of the Anthroposophical Movement. This conviction must take real effect in the work and activity of the Anthroposophical Society. Before the Christmas Foundation Meeting I often said that a distinction must be made between the Anthroposophical Movement and the Anthroposophical Society, which was an exoteric administrative centre for anthroposophical esotericism. Since Christmas, the opposite holds good. In all previous years I considered myself to be the teacher of Anthroposophy apart altogether from the affairs of administration, and I adhered strictly to this principle. The Anthroposophical Society as such was directed by others. What devolved upon me was to present Anthroposophy to the Groups who wished for this.

In the course of the lectures now being given, or in some other way, friends will be able to understand what it means to present on the earthly plane what is revealed in the spiritual world today; and the difficulties that arise when external administrative requirements are added to this connection with the spiritual world should be realised. At Christmas there was this eventuality: either the Spiritual Powers who endow us with Anthroposophy would take exception to the outer administrative business being connected in some way with esotericism itself, or something different would result. Hence the decision that had then to be taken was an extremely difficult one. For it might well have happened that the stream of spiritual life that has been vouchsafed to us would have been endangered as a result.

Nevertheless, the decision was essential if Anthroposophy was to remain connected with the Anthroposophical Society. In future the Anthroposophical Society itself must be the centre through which the esoteric life flows, and must be conscious of it.

The esoteric Vorstand had then to be created at the Goetheanum. It was necessary to recognise that an esoteric task devolves upon this Vorstand as a whole and that in the future everything that flows through the Anthroposophical Society must not only be material to be assimilated but that Anthroposophy, as well as being a teaching, must be put into effect in all external measures.

It was necessary that there should be recognition of those forces which must unite the individual personalities in the Society. Such forces cannot be the subject of any programme or abstractly formulated statements. Human relationships in the truly esoteric sense can provide the only foundation for the Anthroposophical Society. In the future, therefore, everything must be based upon real human relationships in the widest sense, upon concrete, not abstract, spiritual life.

It is a matter of grasping the reality of the spiritual life as such and putting it into practice in every detail of existence. Let me speak of one small matter. We decided to issue a new membership card to each of our members, of whom there are now twelve thousand. It was therefore a matter of preparing this number of membership cards, and in spite of an objection made by several people, I was obliged to decide to sign each card myself. This was naturally a task that took several weeks. But what does it mean? It means that my eyes have rested upon the name of the one who receives the card of membership. This is not the outcome of anything like arrogance, nor is it a purely administrative matter. It is the expression of a human relationship, perhaps a seemingly unimportant one at first, but for all that it is a human relationship.

In this way, human relationships—which are facts— differ from administrative regulations and statements contained in programmes and paragraphs. The content of Anthroposophy cannot be formulated in sentences and clauses but must be life, real life, which alone can assimilate esotericism.

And so it must be emphasised that since the Christmas Foundation, Anthroposophy and the Anthroposophical Society are no longer to be distinguished from each other, for they have become one. What matters above all is that every single member shall be conscious of this. It may seem to you that this is a natural matter of course, but if you think about it you will find that it is by no means an easy matter; it is actually extremely difficult to act in accordance with it every minute of one's life.

Anxiety is inevitable as to whether, under these conditions, spiritual life will continue to flow through the Anthroposophical Society as it did through the Anthroposophical Movement. However, now that we have been living for many months under the influence of the Christmas Foundation, endeavouring to be true to what was intended in the laying of the spiritual Foundation Stone of the Anthroposophical Society, we may justifiably say to ourselves that what has been flowing to us for years is flowing in even greater abundance. It may also be said that hearts have been even more receptive wherever the more esoteric trend, which since the Christmas Foundation, has pervaded all anthroposophical work. Take the whole significance of what I have said as the result of the experiences of recent months, into your hearts, my dear friends. Such a conception will in the future contribute in many ways to the provision of the right soil for that spiritual Foundation Stone which was laid for the Anthroposophical Society at the time of the Christmas Meeting.

And this brings me to speak of what I shall have to say to you in the coming days, for which this introductory lecture is intended to provide guiding lines. I want to show how at this serious point in its existence the Anthroposophical Movement is actually returning to its own germinal impulse. When at the beginning of the century the Anthroposophical Society came into being out of the framework of the Theosophical Society, something very characteristic was foreshadowed. While the Anthroposophical Society—then the German Section of the Theosophical Society—was in process of formation, I gave lectures in Berlin on Anthroposophy. Therewith, at the very outset, my work was given the hallmark of the impulse which later became an integral part of the Anthroposophical Movement.

Apart from this, I can remind you today of something else.—The first few lectures I was to give at that time to a very small circle were to have the title, “Practical Exercises for the Understanding of Karma.” I became aware of intense opposition to this proposal. And perhaps Herr Guenther Wagner, now the oldest member of the Anthroposophical Society, who to our great joy is here today and whom I want to welcome most cordially as an Elder of the society, will remember how strong was the opposition at that time to much that from the beginning onwards I was to incorporate in the Anthroposophical Movement.

Those lectures were not given. In face of the other currents emanating from the Theosophical Movement it was not possible to proceed with the cultivation of the esotericism which speaks unreservedly of the reality of what was always there in the form of theory.

Since the Christmas Foundation, the concrete working of karma in historical happenings and in individual human beings has been spoken of without reserve in this hall* and in the various places I have been able to visit. And a number of Anthroposophists have already heard how the different earthly lives of significant personalities have run their course, how the karma of the Anthroposophical Society itself and of the individuals connected with it has taken shape. Since the Christmas Foundation these things have been spoken of in a fully esoteric sense; but since the Christmas Foundation, also, our printed Lecture-Courses have been accessible to everyone interested in them. We have thus become an esoteric and at the same time a completely open society.

Thus we return in a certain sense to the starting point. What must now be reality was then intention. As many friends are here for the first time since the Christmas Foundation, I shall be speaking to you in the coming lectures on questions of karma, giving a kind of introduction today by speaking of things which are also indicated, briefly, in the current News Sheet for members of the society.

As is clear from our anthroposophical literature, the development of human consciousness is bound up with the attainment of those data of knowledge which point to facts and beings of the spiritual world and with penetration into these facts. We shall hear how this spiritual world, the penetration into which has become possible through the development of human consciousness, can then be intelligible to the healthy, unprejudiced human intellect. It must always be remembered that although actual penetration into the spiritual world requires the development of other states of consciousness, the understanding of what the spiritual investigator brings to light requires only the healthy human intellect, the healthy human reason that endeavours to put prejudice aside.

In saying this, one immediately meets stubborn obstacles in the modern life of thought. When I once said the same thing in Berlin, a well-meaning article appeared on the subject of the public lecture I had given before a large audience. This article was to the following effect: Steiner maintains that the healthy human intellect can understand what is investigated in the spiritual world. But the whole trend of modern times has taught us that the healthy human intellect can know nothing of the supersensible world, and that if it does, it is certainly not healthy!

It must be admitted that in a certain sense this is the general opinion of cultured people at the present time. What it means, translated into bald language, is this: If a man is not mad, he understands nothing of the supersensible world; if he does, then he is certainly mad! That is the same way of speaking about the subject, only put rather more plainly.

We must try to comprehend, therefore, how far the healthy human intellect can gain insight into the results of spiritual investigation achieved through the development of states of consciousness other than those we are familiar with in ordinary life. For centuries now we have been arming our senses with laboratory apparatus, with telescopes, microscopes and the like. The spiritual investigator arms his outer senses with what he himself develops in his own soul. Investigation of nature has gone outwards, has made use of outer instruments. Spiritual investigation goes inwards, makes use of the inner instruments evolved by the soul in steadfast activity of the inner life.

By way of introduction today I want to help you to understand the evolution of other states of consciousness, first of all simply by comparing those that are normal in present-day man with those that were once present in earlier, primitive—not historic but prehistoric—conditions of human evolution.

Man lives today in three states of consciousness, only one of which, really, he recognises as a source of knowledge. They are:

Ordinary waking consciousness;

Dream consciousness;

Dreamless sleep consciousness.

In ordinary waking consciousness we confront the outer world in such a way that we accept as reality what can be grasped through the senses, and allow it to work upon us; we grasp this outer, material world with the intellect that is bound to the brain, or at any rate to the human organism, and we form ideas, concepts, emotions and feelings, too, about what has been taken in through the senses. Then in this waking consciousness we grasp the reality of our own inner life—within certain limits. And through all kinds of reflection, through the development of ideas, we come to acknowledge the existence of a supersensible element above material things. I need not further describe this state of consciousness; it is known to everyone as the state he recognises as pertaining to his life of knowledge and of will here on earth.

For the man of the present time, dream consciousness is indistinct and dim. In dream consciousness he sees things of the outer world in symbolic transformations which he does not always recognise as such. A man lying in bed in the morning, still in the process of waking, does not look out at the rising sun with fully opened eyes; to his still veiled gaze the sunlight reveals itself by shining in through the window. He is still separated as by a thin veil from what at other times he grasps in sharply outlined sense-experiences and perceptions. Inwardly, his soul is filled with the picture of a great fire; the heat of the fire in his dream symbolises the shining in of the rising sun upon eyes not yet fully opened.

Or again, someone may dream that he is passing through lines of white stones placed along each side of a roadway. He comes to one of the stones and finds that it has been demolished by some force of nature or by the hand of man. He wakes up; the toothache he feels makes him aware of the decayed state of a tooth. The two rows of teeth have been symbolised in his dream-picture; the decayed tooth, in the image of the demolished stone.