The Karma of Anthroposophy E-Book

Rudolf Steiner

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

Beschreibung

In 1924, Rudolf Steiner gave a series of urgent, impassioned, talks to members of the Anthroposophical Society regarding their karma and its relationship to the culture of the time. Steiner's words characterize vividly a spiritual battle, of forces gathering to fight for the soul of humanity itself. Given the challenges faced by humanity today, it has, perhaps, never been more urgent for those who ally themselves with Rudolf Steiner's work to study, absorb and take to heart the contents of this critically important material.

Leseprobe

RUDOLF STEINER (1861–1925) called his spiritual philosophy ‘anthroposophy’, meaning ‘wisdom of the human being’. As a highly developed seer, he based his work on direct knowledge and perception of spiritual dimensions. He initiated a modern and universal ‘science of spirit’, accessible to anyone willing to exercise clear and unprejudiced thinking.

From his spiritual investigations Steiner provided suggestions for the renewal of many activities, including education (both general and special), agriculture, medicine, economics, architecture, science, philosophy, religion and the arts. Today there are thousands of schools, clinics, farms and other organizations involved in practical work based on his principles. His many published works feature his research into the spiritual nature of the human being, the evolution of the world and humanity, and methods of personal development. Steiner wrote some 30 books and delivered over 6000 lectures across Europe. In 1924 he founded the General Anthroposophical Society, which today has branches throughout the world.

THE KARMA OF ANTHROPOSOPHY

Rudolf Steiner, the Anthroposophical Society and the Tasks of its Members

RUDOLF STEINER

Compiled and edited by Margaret Jonas and Matthew Barton

RUDOLF STEINER PRESS

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

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2013

Earlier English publications: see Sources

Originally published in German in various volumes of the GA (Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. For further information see Sources. This authorized translation is published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

All material has been translated or checked against the original German by Matthew Barton

Translation and selection © Rudolf Steiner Press 2009

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 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 429 2

Cover by Andrew Morgan Design Typeset by DP Photosetting, Neath, West Glamorgan

Contents

Editor's Preface

Prelude. The Ghosts of the Past

1. Tracing the Threads of Karma

2. The Convergence of Two Groups

3. Unity for Renewal: Platonists and Aristotelians

4. Let Michael Think in Us

5. Hearts Inscribed in the Michael School

6. A New Michael Age and the Battle with Ahriman

7. Hearkening to the Voice of Karma

8. The Sundering of the Ways

9. The Redress of Karma

10. Christ of the Elements, Christ in the Heart

11. The Soul of an Anthroposophist

Postscript. The Work of the Future

Notes

Sources

Further Reading

Note on Rudolf Steiner's Lectures

Editor's Preface

The lectures and excerpts compiled here do not aim to be an exhaustive account of all that Rudolf Steiner said during 1924, his last year on earth, about the karma of the Anthroposophical Society. However they certainly do reproduce the most salient points he was making, and vividly highlight what he saw as the anthroposophical movement's vital task in renewing civilization and preserving it from the threat of decline. In these lectures and excerpts—here presented in the chronological order in which they were given, and ending with Rudolf Steiner's last address—we can really get a sense of an imminent spiritual battle, of huge forces gathering to fight for the soul of humanity.

A movement is of course only as strong as the sum of its members, and their sincere engagement and collaborative participation. To waken the members of the Anthroposophical Society to the dimensions of their task, Steiner felt it essential for them to recognize each other in a profound sense: to understand the many different karmic threads from which the movement is woven. Such recognition—of difference as much as unity—can give the strength of diversity which, if unconscious and unrecognized, would easily otherwise sunder people. In other words, Steiner saw the unity of the Anthroposophical Society not as something in any way imposed or artificial, but as rooted instead in its members’ perception and understanding of their own deepest impulses in past lives and in the world of spirit between these lives.

This offers us a really striking panorama, in which we are compelled to broaden our narrow vision of life in general and anthroposophical endeavour in particular, and see the Anthroposophical Society not as a small backwater promoting hopeful but insignificant ventures, more or less drowned out by the pouring torrents of the mainstream, but—to use a different metaphor—as the live yeast that can set all culture rising.

Steiner was at pains to emphasize that reflections on karma involve great subtlety and complexity, along with the need for a sense of deep responsibility. There is inevitable repetition here, since these lectures were given to a range of different audiences. Yet on each occasion Steiner approaches the same or similar aspects from a subtly different perspective, and this is surely one way in which he tried to do justice to the interwoven complexity of his theme.

M.B.

Prelude: The Ghosts of the Past

Extract from a lecture given at the Goetheanum on 4 July 1924

Each of us experiences our personal destiny. But when even two people work together something quite different arises than just fulfilment of each person's separate destiny. Something develops and unfolds between these two people which goes beyond what each individual experiences alone. For ordinary consciousness, the connection between this kind of dynamic between people and what occurs above in the world of spirit is not immediately discernible. Only when sacred, spiritual activity is drawn into the sensory, physical world, when people intentionally transform their physical and sensory deeds so that they become, simultaneously, deeds in the world of spirit, is such a connection created.

And all that occurs between people in this way, in a broader dimension, is something quite different from what each of us experiences as our destiny. Everything which is not individual human destiny but comes about through thinking, sensing, feeling and acting together is connected with what the Seraphim, Cherubim and Thrones do above in the worlds of spirit. And into their deeds flow the deeds wrought through human connections, and in the convergence of separate human lives.

The wider view that opens to the gaze of the initiate is of particular significance here. We gaze upwards and there we see the heavenly consequences of what occurred on earth in the late 70s, the 80s and 90s of the nineteenth century. It is as if a fine, spiritual rain were falling down upon earth, trickling into human souls and urging them to engage in what now arises between people today, as historical consequence one can say.

And in turn we can likewise see how what was done here on earth by human beings in the 70s, 80s and 90s of the last century still lives in vivid thought reflections mediated by the Seraphim, Cherubim and Thrones.

If we understand these things we can have precise insight into the following. When speaking with someone today, you can sense that whatever he says that does not really come through his own emotions or inward impulse, but instead is general opinion and is expressed in this way because he is simply a child of his age, is often connected with people who are no longer alive but lived in the 70s, 80s and 90s of the past century. It is really the case that we can often see someone today as though surrounded by a gathering of spirits who are working upon him but are really only the after-images raining down of what lived in people on earth during the last third of the nineteenth century.

Thus in a real sense you can say that the revenants, the ghosts of a former age, mingle with a later one. This is one of the subtle, general karmic influences which affect things in the world, and which the most occult of occultists often do not consider. Nowadays one often feels like saying to someone who expresses a regurgitated view rather than something that comes from himself, his own personal experience: ‘That's just something that's been passed on to you from the last third of the nineteenth century!’

Only in this way can we see life as a whole. And when we examine this age we live in, beginning with the end of the Kali Yuga or dark age, we have to realize how it differs, initially, from all former historical ages. The difference lies in the fact that the human deeds which occurred in the last third of the nineteenth century still exert the greatest imaginable effect on the first third of this twentieth century, in which we are now living.

My dear friends, I say this to highlight something that has no connection whatsoever with superstitious beliefs. I say it in the full knowledge of expressing an exact fact: never before have ghosts of the period directly preceding the present been so active among us as now. And if people today do not perceive these ghosts, this is not because we now live in a dark age but because, on the contrary, they are initially blinded by the light of the new dawn. It is this that makes the actions among us of the shades of the past century so fruitful for the servants of Ahriman. Today the servants of Ahriman are working in a particularly harmful way, without us being aware of them. They are trying to ahrimanically galvanize as many of these ghosts of the past century as possible, so as to bring an influence to bear on human beings today.

There is no better way of cultivating this ahrimanic trait of our time than to form popular associations and societies that promote and disseminate the erroneous ideas of the past century, which anyone with insight can see are now long superseded and outmoded. There has never been a time in which amateurs so strongly popularized the errors of a previous century. In fact, if we want to acquaint ourselves with the nature of ahrimanic deeds we can best do so wherever meetings are held based on ordinary, everyday consciousness. There are many opportunities today to discover ahrimanism in the world, for it exerts an extraordinarily strong influence. And it is Ahriman who by this means prevents people from absorbing the new element they need into their hearts and souls. This is something new that must now come into its own because it simply was not there before; must see the light of day as it does in anthroposophy.

People are content if they can in some way cover over the new, which is now coming to light in anthroposophy, with some old saying. You only need to note the pleasure people show when they can respond to something I say in a lecture by saying: ‘Ah, I’ve read this before somewhere, in an old book.’ Yet what they refer to is expressed quite differently, from a very different state of consciousness! People have so little courage for receiving what grows out of contemporary conditions that they feel relieved if they can cite something from the past to equate it with.

This shows how strongly past impulses work on people today, and how relieved they feel when past impulses work upon them. This is due to the strong influence of the nineteenth century perpetuated into the twentieth. Future observers of our present period of history, who will describe events in their spiritual context rather than merely drawing on documentation as we do today, will above all see that the beginning of the twentieth century—its first three decades in particular—stood very much in the shadows of the end of the nineteenth century, as if what was done then really consisted of the shadow deeds of human beings from that earlier period.

I would like to say something that really has no political connotation. Politics has no part in our Anthroposophical Society. I wish merely to characterize the following simple facts in regard to the tumultuous deeds—no, not deeds, but events—the tumultuous events of the second decade of the twentieth century. It has now been said so often that it has become a truism that such tumultuous events are unprecedented in history. And yet people stand within these tumultuous events as if they were uninvolved! People everywhere go about their daily lives as if these shattering events were taking place quite separately from them, as if human beings were playing no part in them. I feel like asking almost everyone I meet whether they were actually present during the second decade of the twentieth century. Or, to look at it from a slightly different point of view, how helpless people seem, how endlessly helpless: how helpless in their judgements and actions. It has never been so hard as it is at present to find ministers of state to appoint. Just think how odd what is happening really is, how helpless people are in relation to events. It's not too far-fetched to ask whether anyone is doing anything! Who is actually participating? Well I’ll tell you: more than the people alive today, my dear friends, it's the people from the last third of the nineteenth century whose shadow forces are active everywhere ...

1. Tracing the Threads of Karma

Lecture given at the Goetheanum on 6 July 1924

We have seen how the study of karma, encompassing human destiny, leads us from the furthest reaches of the cosmos— the starry worlds—down to the most intimate experiences of the human heart, in so far as the heart is an expression of all that we feel working upon us throughout life, of all that we undergo in earthly existence. When we try to form judgements based on a deeper understanding of karmic relationships, we find ourselves repeatedly faced with the need to examine these two realms of existence that are so far removed from each other. In fact we have to recognize that whatever else we may be studying, nature, say, or the more external aspects of human evolution and history, or cultural differences between peoples, none of these leads us so far into cosmic realms as the study of karma. More than anything else this study gives us insight into the connections between human life on earth and what occurs in the far reaches of the universe. We see this human life of ours taking its course on earth until it reaches certain limits at around the age of 70. Whatever extends beyond this we can regard, in fact, as a gift of grace. Before this point our life is subject to karmic influences, and these we will now consider.

As I have mentioned before from various points of view, however, we can reckon the length of human life on earth as being about 72 years. This number, when seen in relation to the secrets of the cosmos, is in fact a remarkable one, whose significance really only properly dawns on us when we examine what I would call the cosmic secret of human life on earth. We have already described the real nature of the stars from a spiritual perspective. When we embark on a new life on earth we return, you can say, from the world of stars to this life on earth.

And here it is striking that ancient ideas, even if our point of departure is not one based on old traditions, simply emerge of their own accord when we approach a relevant field of study with the help of modern spiritual science. We have seen how the various planets and fixed stars participate in human life and in all that penetrates and permeates it. If we examine the full scope of a human life, one that has not ended too soon but has passed through at least half of the allotted span, we can see that our descent from spiritual worlds of the cosmos to earthly existence is, ultimately, always a journey earthwards from a particular star. We can trace this direction, and it is not too vague—indeed it is precise—to say that a person has ‘his star’. A certain star, a fixed star, is the spiritual home of each human being. And if we examine what we experience beyond space and time between death and a new birth, and transpose this into a spatial image, we can say that every person has his star, which is specific to what he gains and learns between death and a new birth.

He descends from the direction of a particular star, and so our hearts and minds can be informed by the idea that the human race consists, across all the continents, of those who are currently incarnated. But where are the others who are not on this earth at present? Where do we find them in the universe? Where in the wide universe must we look if we wish to turn our soul's gaze to find them, after a certain period has elapsed since they passed through the gate of death? We look in the right direction when we gaze out into the starry heavens. That is where the souls are—or at least that is the direction which will enable us to find these souls—as they pass between death and a new birth. To see the whole human race we have to look both upwards to the cosmos and downwards to earth.

Only those who are on their way there or returning again can be found in the planetary region. But when we think of the midnight hour of existence between death and a new birth we cannot do so without thinking of some star where, in a certain sense (but recalling also what I said about the nature of the stars), the human being dwells between death and a new birth.

Then, my dear friends, we shall approach the cosmos with this knowledge: out there are the stars, the cosmic signs from which the living souls of those passing between death and a new birth shimmer and gleam towards us. And then we become aware that we can also look at the starry constellations and ask ourselves how all of them are connected with human life; we can learn to look upwards in a different way, with a new, more feeling gaze, to the silvery moon, the sun's dazzling blaze, the twinkling stars at night, feeling ourselves united with all this also in human terms. This is what anthroposophy needs to achieve for human souls: they should feel themselves humanly connected with the whole cosmos. And then certain secrets of cosmic existence will also begin to dawn on us.

My dear friends, the sun rises and sets, and the stars rise and set. We can examine how the sun for example sets in the region of a certain constellation. We can trace what people nowadays call the ‘apparent’ course of the stars circling the earth. We can trace the course of the sun. Over 24 hours the sun circles the earth—only ‘apparently’ of course—and the stars also circle the earth. This is what we say, but it is not quite accurate. For if we continually and repeatedly observe the course of the stars and the sun we see at length that the latter does not rise always at the same time in relation to the stars. Each day the sun arrives just a little later at the place it was the previous day in relation to the stars. And this small difference of time by which the sun remains behind the stars gradually accumulates into one, two, then three hours, and at last a whole day. At length the time approaches when we can say that the sun is a whole day behind its original position in relation to the stars.

Now let us imagine that someone is born on 1 March in a certain year and that he lives to the age of 72. He will always celebrate his birthday on 1 March, since that is the date set by the sun. And he is also fully entitled to celebrate it then, for throughout the 72 years of his life the sun, though it also gradually falls behind the stars, continues to shine from the vicinity of the star that shone down upon his arrival on earth. But when he has lived for 72 years, a whole day has elapsed: he arrives at an age in life when the sun leaves the star into which it had just entered as he was born. When his birthday comes round he has gone beyond the first of March. The star no longer accords with the sun. The stars say that it is the second of March, while the sun still says it is the first. The person has thus lost a cosmic day, for the sun takes precisely 72 years to fall back one day behind the stars.

A human being can live on earth during this period when the sun remains in the region of his star. Then, under normal circumstances, when the sun no longer reassures a person's star about his earthly existence—when it no longer tells the star, ‘He is there below, and what he has to give you I will myself give you while I temporarily hide you from view, and will do with him what you would otherwise do with him between death and a new birth’—then the star asks for the human being back again.

And here you have the processes of the heavens in direct connection with human existence on earth. We see expressed in the secrets of the heavens the human span of life. The human being can live for 72 years because the sun falls one day behind the stars during this period. Then it can no longer reassure a star which it previously reassured by standing directly in front of it, and so the star becomes free once more to engage in a person's soul-spiritual work within the cosmos.

These things can only be grasped through reverence—the profound reverence which the ancient mysteries called ‘reverence for the exalted’. This reverence for exalted things repeatedly leads us to see what happens here on earth in connection with what unfolds in the sublime, majestic script of the stars. Human beings today certainly lead a narrow life compared to what still existed at the beginning of the third post-Atlantean epoch. Then people's view of the human being was not based solely on his earthly progress and circumstances but rather on what the stars of the universe say about human life.

Once we are attentive to such connections and can receive them reverently into our souls, then we will also become aware that all that happens on earth has its corresponding counterpart in worlds of spirit. The script of the stars expresses the connection between what occurs here and what—when we view things from an earthly perspective—has occurred some time previously in the world of spirit. In fact, every reflection on karma should be accompanied by deep reverence and awe before the secrets of the universe.

With this kind of profound reverence let us now approach the studies of karma which we wish to undertake in the coming days. To start with let us take this fact: a number of people are sitting here, a section of what we call the Anthroposophical Society. And while one person may be linked more strongly and another less strongly to this Anthroposophical Society, in every case it is part of someone's destiny—and this underlying destiny is a powerful one—that a person finds his way into the Anthroposophical Society. And it is inherent in the spiritualization which the Anthroposophical Society should find since the Christmas Foundation Meeting to become increasingly aware of the spiritual and cosmic aspects underlying such a community. With this conscious awareness a person will then be able to take his true place within the Society. So you will understand—along with all the other responsibilities resulting from the Christmas Foundation Meeting—that we must now begin to say something, too, about the karma of the Anthroposophical Society. This is very complex, for it is a common, shared karma that arises from the karmic convergence of many individuals. If you take in its true and deep sense all that has been said in these lectures, and all that has also arisen from other observations made here, then, my dear friends, you will see that much of what occurs here amongst us—where a number of people are led by their karma into the Anthroposophical Society—was preceded by other occurrences in which these people participated before they entered earthly existence, and that these were in turn the after-effect of events that occurred in previous lives on earth.