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Rudolf Steiner e.Lib
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Manifestations of Karma
Rudolf Steiner e.Lib Document
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Manifestations of Karma
Schmidt Number: S-2230
On-line since: 11th October, 2000
KARMA AND THE ANIMAL KINGDOM
BEFORE we come to the question of human karma, a number of preliminary
considerations are necessary. Yesterday we gave a kind of description
of the conception of karma, and to-day we shall have to say something
about karma and the animal kingdom.
What might be called external evidence of the reality of karmic law
will be found in the course of these lectures in places where there
will be occasion specially to point out this external evidence. On
these occasions also we can acquire the ability to speak about the
foundations of the idea of karma to those outside who may raise
questions about one thing or another, or who may question the whole
idea of karma. But for all this a few preliminary observations are
necessary.
What is more natural than to ask how animal life and animal fate are
related to what we call the course of human karma? In this we shall
find included what are, to mankind, the most important and profound
questions of destiny.
The relation of man on the earth to the animal kingdom differs with
the various epochs and also with the various peoples. It is certainly
not without interest to see that in the case of the peoples who have
preserved the best parts of the ancient sacred wisdom of humanity
there is a deeply sympathetic and loving treatment of animals. For
example, in the Buddhistic world which has preserved important parts
of the old conceptions of the world held by mankind in ancient times,
we find a very sympathetic treatment of animals, a treatment and a
feeling towards the animal kingdom which many people in Europe cannot
understand.
You will find it among other peoples too, especially where a nation
has preserved some of the old conceptions which came to them as
heirlooms in one place or another, you will find a kind of friendship,
something approaching a human treatment of animals. An instance is the
Arab and his treatment of his horse. On the other hand one may say
that in those countries in which there is being prepared the future
conception of the world, that is, in the west, there is little
understanding of such sympathy with the animal kingdom. It is
characteristic too that in the Middle Ages and on into our own times,
precisely in those countries where Christianity has spread, the idea
has arisen that animals cannot be considered as beings having their
own special soul life, but rather as something like automata. It has
also been pointed out, perhaps not unjustly, although not always with
great understanding, that the idea often advanced by western
philosophy that the animals are automata and do not really possess a
soul, may have been taken up by the common people who have no sympathy
for the animals and often know no bounds in their cruel treatment of
them. Indeed, the matter has gone so far that the thoughts of a great
philosopher of modern times,
Descartes,
regarding the animal kingdom, have been thoroughly misunderstood.
Of course, we must clearly understand that the idea of animals as mere
automata has never been put forward by the really eminent souls of
recent culture, neither did Descartes hold this view, although in many
books on philosophy you may read that he did so. It is true he does
not ascribe to the animals a soul which is able to develop to where it
can prove, for instance, the existence of God out of its own
self-consciousness; nevertheless he does say that the animal is
permeated and animated by the so-called Spirits of Life, which, though
they do not present such a complete individuality as the Ego of man,
do nevertheless work as soul in the animal organisation. It is indeed
characteristic that one should have been able to misunderstand
Descartes so completely, for this shows us that in past centuries
there has been the tendency in our western development to ascribe to
the animal something merely automatic. We should not have
misunderstood this had we gone to work conscientiously, but we have
read it into Descartes. It is the peculiarity of western civilisation
that it had to be developed out of the elements of materialism; one
may even say that the dawn of Christianity took place in such a way
that this important impulse in human evolution was first exercised in
a materialistic western spirit. The materialism of modern times is
only a consequence of this materialistic conception of Christianity,
the most spiritual religion in the west. It is the fate of the peoples
of the west if we may say so that they have to work up
from materialistic foundations, and in the conquering of these
materialistic views and tendencies they will develop the forces which
will lead to the highest spiritual life. It is a consequence of this
destiny, this karma, that the peoples of the West have a tendency to
consider the animals only as automata. He who cannot penetrate into
the working of spiritual life and can only judge by what surrounds him
in the external world of the senses would, from the impressions of
that world, easily arrive at an idea about the animal kingdom which
places the animals at the lowest scale. On the other hand, conceptions
of the world which contain elements of the primordial spiritual
truths, the ancient wisdom of humanity, preserved a kind of knowledge
of what exists spiritually in the animal kingdom; and in spite of all
this misunderstanding, in spite of all that has crept into their views
of the world and destroyed their purity, they have not been able to
forget that spiritual activities and spiritual laws are active in the
life and development of the animal kingdom. Thus, if, on the one hand,
because of our lack of spiritual conceptions we are compelled to admit
ignorance concerning the animal soul nature, we must not on the other
hand deceive ourselves by applying directly to the animal kingdom that
idea of karma which helps to understand human fate and human karma;
for this would be the result of a purely materialistic conception This
must not be done.
We have already pointed out that it is necessary to consider the idea
of karma with exactitude, and we should go astray if we sought in the
animal kingdom for instances of the recoil of an action on the being
from which the cause has proceeded. Now we can only comprehend the
vast ramifications of karmic law if we go beyond a single human life
between birth and death, and follow man through his consecutive
reincarnations; then we shall find that the recoil of a cause which we
have set in motion in one life can only come into action in a later
one. The regular law of karma stretches from life to life, and the
effects of causes need not operate indeed, when we consider
karma on the whole, quite certainly do not operate in the same
life between birth and death.
Now from the more elementary teaching of Spiritual Science we already
know that in the case of animals we cannot speak of a reincarnation
such as takes place with man. In the animal kingdom we find nothing
resembling that human individuality which is preserved when a person
passes through the gate of death and lives a particular life in the
spiritual world during the period from death to re-birth in order then
to enter existence again by a new birth. We cannot conceive of animal
death in the same way as we conceive of human death, for all that we
describe as the fate of the human individuality after a person has
passed through the gate of death is not the same in the animal
kingdom. And if we were to believe that in an individual animal which
we have before us we could look for the reincarnated being of an
animal which had previously existed on the earth as we can do
in the case of man we should be entirely wrong. At the present
time, when one is inclined to consider all one finds in the world
solely from its external side and not from the inner, the great
contrasts and most important differences between man and animal remain
unperceived. From a purely materialistic point of view the outward
phenomenon of death seems to be the same in man as in the animal. So
one may easily believe, when observing the life of an animal between
its birth and death, that the several phenomena in the individual life
of the animal are comparable with those in the personal life of a man
between birth and death. But this would be quite wrong. Therefore to
begin with we should show by individual examples the essential
differences between animal and man.
These differences between man and animal can only be apprehended by
one who makes use of the facts which are revealed to him both by his
external senses and by his speculative thought. We find a phenomenon
to which attention is also drawn by natural investigators but of which
those of the present day can make nothing, namely, the phenomenon that
man has really to learn the simplest things. In the course of his
history man has had to learn the use of the most primitive
instruments, and our children have still to learn the simplest things,
and have to spend a certain time in order to learn them. Man has to
make efforts to produce even the simplest things, or to manufacture
his instruments and tools. When, on the other hand, we observe the
animals we are obliged to admit how much easier it is for them in this
respect. Think how the beaver builds its complicated dwelling. It does
not need to learn; it knows how to do it, because it brings the
knowledge with it as an indwelling law, just as we human beings bring
with us the power of changing our teeth at about seven years of age.
No one needs to learn that. In the same way, such animals as the
beavers bring with them the capability to build their houses. If you
observe the animal kingdom you will find that the animals bring with
them definite capacities by which they can achieve things which human
art, great as it is, is far from achieving.
The question may now arise: How does it come about that when a human
being is born he is more incapable than, for example, a hen, or a
beaver; and that he has first, with much pains, to acquire what these
creatures already bring with them? For it is much more important for
our world-conception that we should be able to put the right question
than that we should acquire masses of knowledge. Facts may be right,
but they need not always be essential to our conception of the world.
Now, although we shall today go into the causes of these phenomena
from the standpoint of Spiritual Science, it would carry us too far if
we were to show in detail why this is so. But we may, to begin with,
refer to it in a few words.
If with the aid of Spiritual Science we go back into human evolution
in the primeval past we shall find that the forces which are at the
disposal of the beaver or of any other animal, in order that they
should bring such artistic powers into the world, were at one time at
the disposal of man. It is not that man in a primordial past missed
this endowment of capabilities while the animals took them all to
themselves; he also received these powers, indeed in a far greater
degree than the animals. For although the latter bring a certain great
artistic skill into the world with them, this is, however, limited in
extent. Fundamentally at birth man can do nothing at all, and he has
first to learn everything which concerns the outer world. This is
somewhat strongly expressed, but you will understand what I mean. Now,
when a man learns, it is soon shown that he can become many-sided, and
that as regards the development of certain artistic capacities, etc.,
this can be far richer than that of an animal. So man originally
brought with him more abundant powers, which he does not bring today.
The peculiar phenomenon comes to life, that originally man and animal
were similarly endowed; and if we were to go back to the old Saturn
evolution, we should find that there was absolutely no difference
between human and animal development. All these capabilities were
common to both. What then has happened in the meantime that the animal
now brings with it into existence all sorts of capacities, while man
is really a clumsy being when he comes into the world? How has man
behaved in the meantime that he now no longer possesses all he once
brought with him? Has he foolishly wasted it in the course of
evolution, while the animals have preserved it like thrifty
house-keepers? These are questions that may be raised on the basis of
actual facts.
Man has not wasted these powers which to-day the animal manifests as
external capacities; he has only transformed them, but into something
which differs from what the animals possess. They have applied them to
external works; beavers build their homes and wasps their nests, but
man has transformed and incorporated within himself the same forces
which the animals manifest outwardly, and by this means he has brought
into being what we call his higher human organisation. In order that
man should be able to walk upright, in order that he should have a
more perfect brain, and, in general, a more perfect inner
organisation, certain forces were necessary, and these are the same
forces with which the beaver constructs his dwelling. The beaver
builds his home, but man has turned the forces inwards upon himself,
to his brain, etc., and so he has nothing left over with which to work
outwardly. So if we, at the present time move among the animals with a
more perfect constitution, it is due to the fact that we have applied
inwardly all the forces that the beaver expends in an outward way. We
have our beaver-building within us, and therefore we are no longer
able to manifest these forces outwardly in the same way. When we take
a comprehensive view of the world, we understand the origin of the
various capacities which exist in creation, and how they appear to us
to-day.
Why had man to turn towards an inner organisation the special forces
which we see manifested in the external achievements of animals?
Because only by acquiring this inner organisation could man become the
vehicle of what at the present day is the Ego which progresses from
incarnation to incarnation. No other organisation could have become
this bearer of the Ego, because it depends altogether upon the
external shrine whether an Ego individuality is able to be active in
the earthly existence or not. It could not do so if the external
organisation were not suited to the Ego-individuality. Everything
contributed to making this organisation thus suitable, and to this end
a particular arrangement had to be made, the essentials of which we
already know.
We know that the Moon evolution preceded the Earth evolution. Before
that again was the Sun evolution which was preceded by a Saturn
evolution. When the ancient Moon evolution came to an end, man was at
a stage of development as regards his external life
which may be described as animal-humanity. At that time this external
human organisation had not progressed far enough for it to become the
vehicle of an Ego-individuality. It was the Earth evolution of man
which had the task of embodying the Ego in this organisation. But this
could only come about by regulating our Earth evolution in a very
special way. When the old Moon development came to an end, everything
dissolved, so to speak, into chaos. Up to a certain time of cosmic
dawn, the new cosmos of our Earth evolution came forth. In it was
contained everything which, as our solar system, is connected with us
and the Earth. From this whole, from this cosmic unity there split off
all the other planetary bodies belonging to our special Earth
existence. We need not go into the manner in which the other planets,
Jupiter, Mars, etc., split off. We have only to point out that at a
certain period in our Earth-phase of evolution, our Earth and our Sun
separated. While the Sun had already separated and was sending down
its activities to the Earth from outside, our Earth was still united
with the present Moon, so that the substances and spiritual forces
which at the present day belong to the Moon, at that time were still
united with the Earth.
Now we have often touched upon the question as to what would have
happened if the Sun had not split away from the Earth, and passed over
into that condition in which it works on the Earth from outside as it
does now. In the beginning when the Earth was still united to the Sun,
the conditions were quite different and the whole cosmic system
included the ancestors of the human organisation making one unity. It
is absurd to look at modern conditions and say: What nonsense
those Anthroposophists talk! If that had been so, all beings would
have been burnt up! But these beings were so organised that at
that time they could exist under conditions quite different from those
of this epoch. Now if the Sun had remained in union with the Earth,
forces very different and much more violent would have remained with
the Earth; and the consequence would have been that the whole
evolution of the Earth would have progressed with such violence and
speed that it would have been impossible for the human organisation to
develop as it should. Therefore it was necessary that the Earth should
be given a slower tempo, and denser forces placed at its disposal.
This could only be brought about by the withdrawal of the violent and
stormy forces from the Earth. The forces of the Sun worked less
violently when acting from outside after withdrawal from the Earth.
Through this, however, something else took place. The Earth was now in
a condition in which mankind could again not progress in the right
way. The state of the Earth was now too dense, and it exercised a
drying and petrifying action on all life. If conditions had remained
so, man would have again been unable to develop. This was remedied by
a special arrangement. Some time after the exit of the Sun the present
Moon left the Earth, and took away the retarding forces which would
have brought all life to a slow death. Thus the Earth remained behind
between Sun and Moon, selecting exactly the right tempo for the human
organisation, and enabling it to take up an Ego, and to be the bearer
of the individuality which goes on from incarnation to incarnation.
The human organisation as it exists to-day was produced from the
cosmos under no other conditions than through this process
first the separation of the Sun and then that of the Moon.
Someone might perhaps say: If I had been the Almighty I would
have done it differently; I would very soon have produced such a
combination that the human organisation would have been able to
progress in the manner it had to progress! Why was it necessary that
the Sun had first to go out and then after a time the Moon?
The person who thinks in this way thinks much too abstractly. He does
not reflect that when in the universal order so complex a thing as the
human organisation is to be produced, a special arrangement is
necessary for each single part. One cannot convert into reality what
human thought invents and imagines. Abstractly one can think anything,
but in true Spiritual Science one has to learn to think concretely so
that one says: The human organisation is not a simple thing; it
consists of a physical body, an etheric body and an astral body. These
three parts had first to be brought into a particular equilibrium, so
that the several parts should be correctly related to one another.
This could only take place through this threefold process: First, the
formation of the unitary cosmos the entire cosmic unity of
Earth, Sun and Moon together. Then something had to be done that would
work in a retarding way on the human etheric body which would
otherwise have consumed all evolution too fiercely this was
accomplished by the withdrawal of the Sun. Then again the Moon had to
be withdrawn, because otherwise through the astral body the human
organisation would have died. These three processes had to take place
because of man's threefold organisation.
Thus we see that man owes his existence and his present qualities to a
complicated arrangement in the cosmos. But we also know that the
evolutions of all the kingdoms of nature do not by any means proceed
at the same rate as the general evolution. From various lectures given
in preceding years, we know that on each of the planetary incarnations
of the earth, certain beings have always remained behind the general
evolution. Then, as evolution proceeds they live in conditions which
do not fully correspond to this evolution. We also know that
fundamentally all evolution can only proceed in the right way through
the remaining behind of these entities. During the old Moon evolution
certain beings remained behind as the luciferic beings, and through
them much that is evil has resulted; but to them we also owe what
makes human existence possible, namely, the possibility of freedom, of
the free development of our inner being. Indeed, we may say that in a
certain sense the remaining behind of the luciferic beings was a
sacrifice. They remained behind so that during the Earth existence
they could exercise certain activities; they could bestow on man the
qualities which pertain to his dignity and the ordaining of his
destiny. We must accustom ourselves to entirely different ideas from
those which are customary; for according to the usual ideas one might
perhaps say that the luciferic spirits failed to progress and had to
remain behind; and we could not excuse their negligence. But it was
not a question of the negligence of the luciferic beings; in a certain
sense their remaining behind was a sacrifice, in order that they might
be able to work on our earthly humanity through what they acquired by
this sacrifice.
From the last lecture you already know that not only beings but also
substances remained behind and preserved laws which in previous
planetary conditions were the right ones, and then carried those laws
into the later evolution. Thus phases of evolution belonging to
ancient times mingle and interpenetrate with those of modern times.
And it is this which brings about such great complexities in life,
which offers us degrees of existence [that are] the most diverse. The animal
kingdom could never have developed alongside the human kingdom to-day
if certain beings had not remained behind at the end of the Saturn
period in order, while mankind on the Sun was already developing a
stage higher, to form a second kingdom and come forward as the first
ancestors of our present animal kingdom. Thus this remaining behind
was absolutely necessary as a base for later formations.
Now a comparison may explain why beings and substances had to remain
behind. The development of man had to progress by degrees, and it
could only do this in the same degree to which man refined himself.
Had he always worked with the same forces with which he had worked
during the Saturn phase, he would not have progressed, but would have
remained behind. For this reason he had to refine his forces. As an
illustration, let us suppose we have a glass of water in which some
substance is dissolved. Everything in this glass from top to bottom
will be of the same colour, the same density, etc. Now let us suppose
that the grosser substances settle to the bottom; then the purer water
and the finer substances remain above. The water could only be refined
by separation of the grosser parts. Something like this was also
necessary after the Saturn evolution had run its course, so that such
a sediment appeared, and the whole of humanity separated from
something, retaining all the finer parts. That which was left formed
later the animal kingdom. By means of this separation man was able to
refine himself, and rise a stage higher. At each step certain beings
have to be separated, in order that man may rise higher and higher.
Thus we have a humanity which has only become possible through man's
freeing himself from the beings which live around him in the lower
kingdoms. At one time we were bound up with these beings, with all
their forces, in the stress of evolution like the denser constituents
in the water. We have uplifted ourselves from them and in this way our
development has been made possible. Thus we look down upon the three
kingdoms of nature around us, and see in them something which had to
become a basis for our development. These beings have sunk in order
that we might be able to rise. In this manner we look upon the
subordinate kingdoms of nature from the proper aspect.
The study of the Earth development will help us to understand the
details of this process still more clearly. We must quite understand
that all the facts in our earthly development have certain
relationships and connections. We have seen that the separation of the
Sun and Moon from the Earth really came about in order that during the
Earth evolution the human organisation might be able to develop to the
extent of becoming an individuality; and in conjunction with this the
human organisation was made pure. But through this separation in the
universe for man's sake, through this great change in our solar
system, the other three kingdoms of nature were also affected
especially the animal kingdom. If we wish to understand the influence
exercised upon the animal kingdom through the processes of the
separation of the Sun and Moon, this is what we arrive at as a result
of spiritual investigation:
Man was at a certain stage of evolution when the Sun separated. Now
had he been obliged to keep to this stage at which he was during the
period when the Moon was still united to the Earth, he would not have
been able to attain his present organisation; he would have been
confronted with a certain wasting and drying up. The Moon forces had
first to go out. The possibility of this human organisation we owe
only to the circumstance that during the period when the Moon was
still part of the Earth, man had preserved an organisation which could
still be pliable; for it might have been possible for his organisation
to become so set that the exit of the Moon could no longer be of any
use. Only the ancestors of humanity were at that pliable stage at
which the organisation was still possible. Therefore the Moon had to
separate at a particular time. Now what took place up to the time of
the exit of the Moon?
The human organisation became grosser and grosser. Man did not,
indeed, look like wood that would be too gross a conception.
The organisation at that time in spite of its grossness was still much
finer than is our present organisation; but for that period between
the exit of the Sun and that of the Moon, the organisation of man was
so gross that the more spiritual part of him, which in a certain sense
lived alternately within and without the physical body came at length
to the crisis that when it wanted to re-enter its physical body it
found this so dense, owing to events that had taken place on the earth
that it could no longer enter into it as its dwelling. Hence it also
came about that the spiritual and soul part of many of our human
ancestors departed altogether from the earth, and for a certain time
took refuge on other planets belonging to our solar system. Only a
small number of the physical bodies could be used and maintain
themselves over this time. As I have said, by far the greater number
of human souls went out into space, but the onward stream of human
evolution was maintained by a small number of those who were more
robust and who were able to struggle and conquer. These robust souls
carried the evolution over the critical period.
During the whole of this process the human individuality was still not
evolved. There was still more of the character of the species soul,
and when some souls withdrew they went into the soul groups.
Then came the exit of the Moon which made it possible for the human
organisation to be further refined. It could then take up the souls
which had previously soared away, and these souls gradually up
to and during the Atlantean Epoch came down again and entered
into the human bodies below. But certain organisms had reproduced
themselves during this critical time and they could not become the
vehicles of the human soul as they were too gross. Through this it
came about that side by side with those organisations which were able
to be refined and to become the vehicles of human individuality there
had also been propagated organisms which could not, and these were the
successors of the organisms which had been abandoned by the human soul
during the time when the Sun had already withdrawn and the Moon was
still united with the earth.
Thus side by side with man we see a kingdom of organisms actually
developing, which, by preserving the Moon character had become
incapable of being the vehicles of human individuality.
These organisms are essentially those which have become our present
animal kingdom. It may seem curious that the grosser organisms of the
present animals have certain capacities whereby they are able to act
wisely, as is instanced in the work of the beaver, etc.; but this can
be fully explained if we do not think too superficially. It is
precisely the organisation of these beings which have not been entered
into by human souls, which has developed the external arrangements of
the animal structure a nervous system, etc., that has made it
possible for them to place themselves entirely in harmony with the
laws of the Earth existence. For those beings which did not evolve the
capacity for taking up human souls, remained united with the earth the
whole time. The other organisations which later refined themselves, so
that they could take in human individualities, certainly were also
with them on the earth, but because they had to undergo certain
changes later on when the Moon was outside, they lost these
capacities, or rather transmuted them in refining themselves, and in
having to go through other changes.
Thus we notice that when the Moon had separated, there were upon the
earth certain organisations which had simply reproduced in themselves
the old conditions such as existed when the Moon was formerly united
with the Earth. These organisations had remained gross, had preserved
the laws which they had before, and had become so set that when the
Moon detached itself, no change took place in them. They simply
propagated themselves rigidly further. The other organisations which
were to become the vehicles of human individualities could not
perpetuate themselves rigidly as the grosser organisations did. They
had to change themselves in such a way that those beings which
meanwhile had not been united with the Earth, and must now return to
it, could now work into them. Here we have the difference between the
beings which have preserved the old rigid Moon character and those
which have changed themselves. Now, in what did the change consist?
When those souls which had gone away from the earth returned, and once
more took possession of bodies, they began to make alterations in the
nervous system, the brain, etc. They applied their forces, as it were,
to inward construction. There could be no change now in the other
beings which had hardened. Different beings now took possession of
these latter organisms, beings which had remained behind at a previous
stage and which were not sufficiently evolved to operate on the
organism from within. They worked rather from the outside as the
Group-Souls of the animals. Thus the human soul came into
possession of the organisations which were suited to them after the
exit of the Moon, and these beings then worked up the organisation
into what led to a perfect human structure. Those organisations which
remained rigid during the Moon period could no longer be changed,
certain souls then took possession of these, such souls as had not on
the whole developed far enough to set to work in an individuality, but
had remained behind at the Moon stage, developing as far as was then
possible. They therefore now took possession of these lower
organisations as Group-Souls.
Thus the difference between man and animal is explained by cosmic
events. Through cosmic processes in the Earth's evolution two kinds of
organisations have been produced. Had we been obliged to remain with a
structure such as that of the beings immediately below mankind we
should now be obliged to hover around the earth because our
organisation would have been too rigid. We could not, therefore, have
come down into them, and although we had become more perfect beings,
we should have had to remain where the organisation of the group-souls
of the animals are. As, however, our organisations were able to refine
themselves, we could enter into them and use them as our dwelling
place; that is we could descend into bodily incarnations. The
group-souls did not need to do this; they act on these beings from the
spiritual world.
Thus in the animal kingdom surrounding us we see something that we
also should have been to-day, if our present organisation had not been
transformed. Let us now ask how the animals with their more rigid
organisations have appeared on the earth. They came down through us.
They are the descendants of the bodies which we no longer wished to
occupy after the exit of the Moon. We left those bodies behind in
order to find others later and we should not have been able to find
others later, if we had not forsaken those at that precise time. For
only after the exit of the Sun could we continue our progress on the
Earth. We left behind us as it were, certain beings, in order that we
ourselves might find the possibility of rising higher. In order to
rise higher we had to go to other planets and leave the bodies below
to go to ruin, and in a certain sense we owe what we are to what
remains below. Indeed, what we owe may be described still more
minutely. We may ask how it was possible for us to leave the Earth
during the critical period, for a being cannot go just where it likes.
During the Earth evolution there came for the first time something we
owe to the luciferic spirits. They were our leaders and took us away
from the Earth evolution at the critical period. It was as though they
said to us: Down below a critical time is now coming and you
must leave the Earth. We left the Earth under the guidance of
the Lucifer spirits, the same beings who brought into our astral body
of that time the luciferic principle, the tendency in us to all that
we call the possibility of evil; but with it also at the same time
came the possibility of freedom. Had they not taken us away from the
Earth at that time we should always have been chained to the form that
we had then created, and we should now, at the most, only be able to
float above that form without ever being able to enter. So they took
us away and united their own being with our being.
If we bear this in mind we shall understand that during the time we
went away we took in the luciferic influences. Those other
organisations which did not share in this destiny whereby we were led
to certain regions of the world, remained down below without the
luciferic influence. They had to share our earthly fate, but they
could not share our heavenly fate. And when we came back to the earth
we had the luciferic influence in us but those other beings had
not. Thereby it became possible for us to lead a life in a physical
body and yet a life independent of it, so that we might become more
and more independent of the physical body. But these other beings
which had not the luciferic influence represent what our astral bodies
were in the interval between the exit of the Sun and that of the Moon,
namely that from which we liberated ourselves. We look upon the
animals and say: All that the animals manifest in the way of
cruelty, voracity, and all animal vices, besides the skill which they
have we should have had within us, if we had not been able to eject
them. We owe this liberation of our astral bodies to the circumstance
that all the grosser astral bodies have remained behind in the animal
kingdom and the earth. We may, indeed, say that it is well for
us that we no longer have the cruelty of the lion, the slyness of the
fox, etc., but that these are withdrawn from us and lead an
independent existence outside us.
Thus the animals have the astral body in common with us, and are
therefore able to feel pain. But from what has now been said we see
that they do not possess the power to evolve through pain and through
the conquest of pain, for they have no individuality. The animals are
on this account much more to be pitied than us. We have to bear pain,
but each pain is for us a means to perfection; through overcoming it
we rise higher. We have left behind us the animal as something that
already has the capacity to feel pain but does not yet possess the
power to raise itself above pain, and to triumph by means of it. That
is the fate of the animals. They manifest to us our own former
organisation when we were capable of feeling pain, but could not yet,
through overcoming the pain, transform it into something beneficial
for humanity. Thus in the course of our earthly evolution we have left
off our worst to the animals, and they stand around us as tokens of how
we ourselves came to our perfection. We should not have got rid of the
dregs if we had not left the animals behind. We must learn to consider
such facts, not as theories, but rather with a cosmic world feeling.
When we look upon the animals we should feel: You animals are
outside. When you suffer, you suffer something of which we reap the
benefit. We men, however, have the power to overcome suffering while
you must endure it. Having received suffering we have passed it on to
you, and are taking to ourselves the power to overcome it.
If we develop this cosmic feeling out of the theory, we then
experience a great and all-embracing feeling of sympathy for the
animal kingdom. Hence when this universal feeling sprang from the
primeval wisdom of humanity, when mankind still possessed the
remembrance of the original knowledge which told each one by a dim
clairvoyant vision how things once were, there was preserved with it
sympathy for the animal kingdom also, and this to a high degree. This
sympathy will come again when people accustom themselves to take up
Spiritual Science, and when they again see how the karma of humanity
is bound up with the world karma. In the so-called dark ages when
materialistic thought held sway, one could not have the right
perception of this connection. At that time one observed only what was
side by side in space, without taking into consideration the fact that
whatever is side by side in space has a common origin, and has only
separated in the course of evolution. It was natural that one should
cease to feel the connection between man and animal; and in those
parts of the earth where it has been the mission to hide the spiritual
knowledge of this connection, replacing it by a consciousness
concerning itself only with outward physical space, man has paid in a
strange fashion his debt to the animals. He has eaten them.
These things show us how world conceptions are connected with the
human world of perception and feeling. The latter are the consequences
of the former and as the conceptions and ideas change, the perceptions
and feelings of humanity also change. Man could not do otherwise than
evolve. It is due to this that he had to push other beings into the
abyss so that he could rise higher himself. He could not give them an
individuality which compensates karmically for what the animals have
to suffer; he could only give them pain, without being able to give
them the karmic compensation. But what he could not give them before,
he will give them when he has come to the freedom and selflessness of
his individuality. Then he will consciously apprehend the karmic law
in this realm and will say It is to the animals that I owe what
I have now become. As the animals have fallen from an individual
existence to a shadow existence I cannot repay to them what they have
sacrificed for me, but I must make this good, so far as is possible,
by the treatment I extend to them. Therefore with the progress
of evolution there will come again through the consciousness of karma
a better relationship between man and the animal kingdom than there is
now, especially in the west. There will come a treatment of the
animals whereby man will again uplift those he has pushed down.
Thus we see that there is a certain relationship, between karma and
the animal kingdom, although we cannot, if we wish to avoid the
confusion of thought, compare what the animal experiences as its fate,
with human karma. But if we consider the whole Earth development, we
shall see that we can indeed speak of a relation between the karma of
humanity and the animal kingdom.
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Last Modified: 02-Nov-2024
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