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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-2235
On-line since: 11th October, 2000
FORCES OF NATURE, VOLCANIC ERUPTIONS, EARTHQUAKES AND EPIDEMICS IN RELATION TO KARMA
YOU will have noticed in these lectures that we are approaching our
goal step by step, but that with each step we are trying to penetrate
more deeply into our subject. In the last lecture we spoke of the
nature of pain, which may be connected with an illness; we also
pointed out how in other cases an illness may run its course at
least in a certain sense without being accompanied by pain.
We must now consider the nature of pain in somewhat more detail. We
must keep before us the fact that pain may become apparent side by
side with illness. At our last discussion we already concluded that we
may not look upon disease and pain as inseparable. We must be aware
that if pain is connected with an illness, there must be something
more at stake than mere illness. We have pointed out that the process
taking place during the transition from one incarnation to another,
whereby events of earlier incarnations are transformed into causes of
illness, is influenced on the one side by the luciferic principle, and
on the other by the ahrimanic principle.
How do we lay the foundation of illnesses? Why do we acquire a
predisposition for illness? What induces us between death and rebirth
to prepare forces which will manifest as illness in our next life? We
are impelled to this when we see our own weakness in the face of the
temptations of Lucifer on the one hand and those of Ahriman on the
other. All our greed, egotism, ambition, pride, vanity, all qualities
connected with this inflation of our Ego, this desire to be in the
limelight, all this is the result of luciferic temptations. In other
words, if we fall victims to the forces active within our astral body
so that they find expression in our egotistical greeds and passions,
we are in that incarnation performing actions to which we are tempted
by Lucifer. And during the period between death and rebirth, we see
the results of such deeds inspired by Lucifer. We then contract the
tendency to incarnate ourselves in conditions where we shall have to
suffer an illness which, if it is overcome, will free us still further
from the clutches of these luciferic powers. If the luciferic power
did not exist, we should not fall into those temptations that lead us
to seek for renewed powers.
If there were nothing else in life but the egotistical impulses and
passions born of Lucifer, we should never be able to free ourselves
from them, not even in successive incarnations, for we should ever
again succumb to them. Suppose for instance we had been left to our
own devices during Earth Evolution, but still subject to the luciferic
influence. We should have the temptations of the luciferic powers in
one incarnation and then after death perceive where they had led us.
This would bring about an illness, but if nothing else co-operated,
the illness would lead to no great improvement during the life in
which it is experienced. It leads to an improvement only because other
powers, adversaries of Lucifer, add something to the whole process.
When we fall into the power of Lucifer, there immediately intervenes a
counteraction by powers antagonistic to the luciferic powers. These
exercise an opposing force, whereby the luciferic influence may be
actually driven out of us. And it is these forces, opponents of the
luciferic powers, which add pain to the process resulting from
Lucifer's influence. Thus, if the luciferic powers are evil, we must
regard pain as something which is given us by benevolent forces,
because through pain we escape from the clutches of these evil powers,
and do not succumb to them again. If there were no pain connected with
illnesses which result from yielding to the luciferic powers, we
should feel that it was not so bad after all to succumb to these
powers. And there would be nothing impelling us to escape from the
luciferic forces. Pain, which is the consciousness of the astral body
in a wrong waking state, is also that which prevents us from ever
again falling prey to the luciferic powers in that realm where we
have already succumbed. Thus pain becomes our schoolmaster in regard
to the temptations of the luciferic powers.
But how can pain become our schoolmaster, if we only feel the pain and
are in no way aware of its beneficent force. If this is the case it is
the result of our Ego-consciousness. In that consciousness that we
have described as lying beneath our Ego-consciousness, and which is
not perceived in the normal state, a process is already taking place
whereby we realise that we are experiencing pain, and that this is
brought about by the beneficial forces to counteract our
transgressions. This is a force in our subconscious mind acting truly
as karmic fulfilment as an impulse to fall no more into those
deeds, inclinations, and greeds that brought about the illness.
Thus we see how karma acts, how we fall a prey to the luciferic
powers, how these powers effect an illness in the following
incarnation, and how the beneficent forces add pain to the organic
trouble, so that through pain we may educate the subconscious. We may
therefore say that in every case where pain makes itself felt, we are
dealing with an illness provoked by the luciferic forces. Pain is a
sign that the luciferic power lies at its roots. People who go in for
classification will now be longing to distinguish these illnesses that
are due to purely luciferic influence from those which can be traced
to purely ahrimanic influence. For in all theorising it is most
convenient to classify to make formulae and people delude
themselves into believing that they have comprehended much in this
way. In reality, however, things do not arrange themselves in such a
way that they can be grasped in this convenient manner. In reality
they continually intercross and interpenetrate. And it will be easy to
understand that during the course of an illness there are phenomena
which may be traced in part to Lucifer's influence to the
activities of our astral body and others which are traced to
the ahrimanic influence. Thus no one must believe that if we feel
pain, it is traceable only to luciferic influences. Pain reveals that
part of our illness is traceable to luciferic influence. But this will
become clearer if we ask whence the ahrimanic influence comes.
We should not have fallen a prey to ahrimanic influence if we had not
first succumbed to that of Lucifer. Through the luciferic influence
there came about the relation of the four elements constituting man
the physical body, etheric body, astral body and the Ego
a relation which would not have existed if only the forces
opposed to Lucifer had operated. In that case we should have developed
quite differently. Thus the luciferic principle caused disorder in the
inner being of man, and the position of man in relation to the
external world depends upon what he is himself. Just as we cannot see
the world when we have imperfect eyes, so through luciferic influence
we are prevented from seeing the external world as it really is. And
because of man's incapacity to see the external world as it really is,
the ahrimanic influence has been able to insinuate itself into this
inaccurate picture. So it is the luciferic influence on man which has
made Ahriman's approach possible. Subjected to the ahrimanic influence
we can fall a prey not only to egotistical passions, urges, greeds,
vanity and pride, and so forth, but now egotism can affect the human
organism to such an extent as to develop organs through which we can
see the external world distorted and inaccurate. Ahriman has
insinuated himself into this inaccurate picture, and under his
influence we succumb not only to inner temptations, but also to error.
We fall into untruth in our judgement of the external world and our
assertions concerning it. Thus Ahriman acts from outside; but we have
made it possible for him to reach us.
The ahrimanic and luciferic influences are thus never separated. They
always react upon one another, and in a certain sense keep a balance.
Lucifer manifests outwards from within, Ahriman acts from without, and
our picture of the world is formed between the two. If in one
incarnation the inner man gains in strength, if the man is more
exposed to the inner influences, then he will succumb more easily to
Lucifer, when his pride, his vanity, etc., will come into play. In an
incarnation in which man is not through his general karma predisposed
to yield to inner influences, he will be more inclined to fall a prey
to error and the temptations of Ahriman. This is what actually
happens. So that in daily life we at one moment fall a prey more to
the temptations of Lucifer, and at another to those of Ahriman. And we
oscillate between these two influences which lead us the one to
inner conceit, and the other to illusions about the external world.
Since it is a matter of singular importance, it might here be
mentioned that the temptations from both sides must be especially
resisted by anyone who is called to a spiritual development, and who
wishes to penetrate into the spiritual world, whether by penetrating
into that external spirituality which lies behind the phenomena of the
external world, or whether by descending mystically into his own inner
being. When we penetrate the world which lies behind the physical
world, we always find those deceptive images which Ahriman conjures
up. When a man tries to descend mystically into his own soul, he is
exposed to the temptations of Lucifer in a special degree. When he
tries to descend without having previously taken precautions against
pride, vanity, and so forth; when he succeeds in living as a Mystic
without having given heed to a special moral culture, he is the more
liable to fall victim to the temptations of Lucifer, who acts upon
the soul from within. If a Mystic has not given careful heed to his
moral culture, he will be in great danger when penetrating his inner
being, of calling forth even more strongly than before the reactionary
forces of Lucifer, and of becoming even more vain and proud than he
was formerly. For this reason it is essential first to ensure that
through the forming of our character we are able to resist the
temptations of vanity, conceit, and pride to which we in any case
shall be exposed. We can never do enough towards the acquisition of
such qualities as lead to modesty and humility. This is essential for
that aspect of our development which we call Mystic. On
the other hand it is necessary to defend ourselves against the
delusions of Ahriman when we attempt to reach the spiritual origin of
things, by following the path which leads behind the phenomena of the
external world. If we do not form a strong and steadfast character
which enables us to fortify ourselves, to acquire a strong inner life,
it may well happen that just at the moment when we are succeeding in
going out into the spiritual world, we fall into the clutches of
Ahriman, who will beguile us by illusion upon illusion, hallucination
upon hallucination.
We must understand that these things must be accepted in the spirit
and not in the letter. Because the fact is so often emphasised that a
higher development desirous of comprehending phenomena of the external
world must be accompanied by full consciousness, it happens that again
and again somnambulists assure us that they perceive the spiritual
world, and do so when fully conscious. The only thing that can be done
is to assure them that it would be far better for them, and far wiser
if they did not have this full consciousness. For people are mistaken
as to the nature of this consciousness, which is merely an image or
astral consciousness. If these people were not conscious in a lower
degree they would not perceive anything, and what matters is that we
should on entering the spiritual world maintain the integrity of our
Ego-consciousness. With the Ego-consciousness however is linked our
power of judgement and our faculty for acute discrimination. This is
what is lacking regarding the forms which they see in the spiritual
world. That they should have some consciousness is in no way
remarkable, but the consciousness they should have is that which is
linked to the culture of our Ego. That is why during our development
towards the perception of the higher worlds we are not so keen on
reaching these higher worlds as speedily as possible, on seeing a
world filled with images and all kinds of forms, of hearing perhaps
all kinds of voices. Rather do we emphasise the fact that entrance to
the spiritual world can only bring happiness or be of advantage when
our consciousness, our faculty of discrimination and discernment, and
our power of judgement have been so sharpened that in the higher
worlds we shall be subject to no delusion. This can best be achieved
through a study of Anthroposophical truths. For this reason we insist
that the study of Anthroposophy is the best safeguard against these
alleged visions, which by their nature are not capable of being
brought to the test of a sound judgement. One schooled in Spiritual
Science will not accept everything that comes his way, but will be
able to distinguish between reality and mirage. He will also know that
any auditory perceptions must be treated with the greatest
circumspection, for no such perceptions can correspond to reality
unless the hearer has previously passed through the sphere of absolute
silence. He who has not first experienced the absolute silence and
calm of the spiritual world may be certain that what he perceives are
delusions, even though what they convey to him seems most portentous.
Only he who has taken the pains to fortify his judgement by trying to
comprehend the truths of the spiritual worlds, only he can defend
himself against such delusions. The means which external science
offers are insufficient. External science does not provide us with the
power of judgement sure enough and strong enough for true discernment
in the spiritual world. That is why we say that if information
concerning the higher worlds is given us by people who have not
carefully fortified the power of judgement and this can be done
through the study of Anthroposophy such information is always
questionable, and must in any case first be checked by the methods
attained through genuine training. From this we see that Lucifer and
Ahriman do not suspend their temptations when we strive for a higher
development.
There is but one power before which Lucifer retreats, and that is
morality which burns him like the most dreadful of fires. And there is
no means by which to oppose Ahriman other than a power of judgement
and discernment schooled by Spiritual Science. For Ahriman flees in
terror from the wholesome power of judgement acquired upon Earth. In
the main there is nothing to which he has a greater aversion than the
qualities we gain from a healthy education of our Ego-consciousness.
For we shall see that Ahriman belongs to a very different region far
removed from that force of sound judgement which we develop in
ourselves. The moment Ahriman encounters this, he receives a terrible
shock, for this is something completely unknown to him, and he fears
it. The more we apply ourselves in our life to develop this wholesome
judgement, the more do we work in opposition to Ahriman. This appears
particularly in numbers of cases of people brought before one, who
recount from dawn to sunset all they have seen in the spiritual
worlds. And if one attempts to give to these people some explanation,
and to develop their judgement and discernment, Ahriman generally has
them so completely in his power, that they can hardly enter into the
discussion. It is even more difficult to get them to listen to reason
when Ahriman's temptations come to them from the auditory side. There
are many more ways of dealing with delusions which appear as images
than with those which come acoustically in voices heard and so
forth. Such people have a great aversion to any serious study that
would contribute to the development of their Ego-consciousness between
birth and death. But it is not they themselves who do not like it; it
is the ahrimanic forces that drag them away from it. If one leads
those people so far as to develop a wholesome discernment, and they
begin to accept instruction, it soon becomes evident that the visions,
voices, and hallucinations cease. They were merely ahrimanic chimera,
and Ahriman is possessed by fear as soon as he feels that from out of
this man there comes forth a wholesome power of judgement.
In fact, the best remedy against the particularly harmful diseases
which result in visions and delusory voices induced by Ahriman is to
make all efforts to induce the person to acquire a wholesome and
rational judgement. In many such cases it is extraordinarily difficult
to do this, for the other powers make things very easy for the deluded
ones and guide them on. He who attempts to expel this power cannot
make things so comfortable, and in consequence finds his task a
difficult one; for they maintain that they are being deprived of that
which before had led them into the spiritual world. The truth of the
matter is that they are being healed and safeguarded against further
encroachment by these evil powers.
We now know what the luciferic and ahrimanic forces abhor. Lucifer has
an aversion for humility and modesty in man and is repulsed if we have
only such an opinion of ourselves as a wholesome judgement entitles us
to hold. On the other hand, he is present, like the flies in the dirty
room, whenever the qualities of vanity and ambition arise. All this
and the illusions which we engender about ourselves, prepare us to
receive Ahriman as well. Nothing can defend us against Ahriman unless
we really make an effort to think wholesomely, as life between birth
and death teaches us to do. And especially we, who stand on the rock
of Spiritual Science, have every reason to emphasise again and again
and as intensively as possible, the fact that it is not meet for us as
earth-beings to disregard that which is to be given us through life
upon earth. People who disdain the acquisition of a wholesome
judgement and a rational discernment, and who aspire to a spiritual
world without making this effort, are really trying to shun earth
life. They, being of the opinion that it is really far too trivial an
occupation for them to concern themselves with matters that may lead
to comprehension of this life, aspire to soar above it. They consider
themselves superior and it is just this frame of mind which
constitutes a fresh cause of pride. For this reason we see constantly
that such people who incline towards sentimental fanaticism
Schwärmerei towards a shrinking from being
touched by the things of this earth and earth life, refusing to learn
because they already have the inner knowledge, have nothing in common
with a movement such as ours. Such people say Humanity must
enter the Spiritual World.
Certainly but there is only one healthy path by which we can
enter, and that is the morality that must be acquired upon earth, a
morality in the highest sense of the word, which will keep us from
over-estimation of ourselves, and will make us less subservient to our
impulses, greeds and passions, but which on the other hand will be an
active, wholesome co-operation with the conditions of earth life, and
not a desire to soar above such conditions.
Here we have again drawn from out of the depths of karma something
connected with the depths of spiritual life. This may be of great
value, but nothing from the spiritual world is of value to the
development of man and of his individuality unless it be brought forth
from the spiritual world for a wholesome reason, and with morality.
When considering all the discussions of our last lecture and those of
to-day we shall ask: Why should not the luciferic influence, just for
the very reason that it worked earlier and has been transformed into
illness, and then equalised through the pain, why should it not call
forth in man, draw after it, as it were, the ahrimanic influence? And
why should not that which causes us pain and announces the luciferic
influence of a disease, why should not the ahrimanic influence take
part in this as a consequence of the luciferic influence? But how does
the ahrimanic influence work? How are the temptations of Ahriman
turned into causes of illness? How do they manifest in later
incarnations?
Whatever is to be traced to ahrimanic influence is indirectly
attributable to Lucifer; when, however, the luciferic influence has
been so strong as immediately to call forth the ahrimanic influence,
then this influence is the more malicious. It anchors itself not only
in the transgressions of the astral body, but in those of the etheric
body. It manifests itself in a consciousness lying deeper than our
pain consciousness, causing damage not necessarily accompanied by
pain, damage that renders useless the organ which it attacks.
Let us suppose that in one incarnation an ahrimanic influence had been
exercised on a being bringing with it certain consequences. Now the
man passes through the period between death and a new birth, and
reappears in a new incarnation. Then it will become manifest that some
organ has been attacked by Ahriman; in other words, the etheric body
has entered this organ more deeply than it should more deeply
than normal. In such a case, precisely because of this defective
organ, the man is even more open to temptations of error which are the
work of Ahriman upon earth. By means of the organ which owes its
defect to ahrimanic influence, and into which the etheric body has too
deeply penetrated, the man would, if he were to experience the whole
of this process, become even more enmeshed in what Ahriman can effect,
namely, Maya. Since nothing however produced by the
material world as Maya can be carried into the spiritual world, the
spiritual world withdraws further from him. For in that world there is
to be found only truth and no illusion. The more he becomes entangled
in the illusions effected by Ahriman, the more are we impelled to
enter even further into the external world of the senses, into the
illusions of the physical senses, much further than would be the case
without the defective organ.
A counteracting effect comes into play, however, just as we have the
effect of pain counteracting the luciferic influence. This
counteracting effect will operate in such a way that the moment there
is any danger of our being linked too closely with the physical world
of the senses, and of our losing the forces which lead us up into the
spiritual world, in that moment the organ is destroyed; it will either
be paralysed or else rendered too weak to be effective. A process of
destruction takes place. Thus if we see an organ approaching
destruction, we must realise that we owe this to beneficial forces;
the organ is taken from us so that we may find our way back into the
spiritual world. When there is no alternative of escape, certain
forces do in fact destroy our organs or weaken them so that we may not
become too greatly entangled in Maya or illusion and may find our way
back into the spiritual world.
Let us take the case of a person who has a disease of the liver, but
such as is not accompanied by pain. We are here dealing with the
effect of a preceding ahrimanic influence which has resulted in this
disorder in the liver. If this organ had not been taken from him, the
forces connected with a deeper penetration by the etheric body would
have led him too far into Maya.
Sagas and myths have always known of the deepest wisdom, and have
expressed it. Of this the liver is a very good example. It is an organ
which can most easily be exposed to the danger of driving man into the
physical illusory world, and at the same time the liver is the organ
which binds us to the earth. This truth is connected with the fact
that precisely that being who, according to the legend, gave to man
the force which leads him into earthly life and which makes him very
active there namely, Prometheus should have his liver
gnawed by a vulture. A vulture gnaws at his liver, not because this
would cause Prometheus any severe pain, for in that case the legend
would not correspond with physiological facts! The vulture gnaws at
the liver because it does not hurt. By this it is indicated that
Prometheus brought about something which could entangle men more
deeply in the ahrimanic illusion, if a counteracting effect could not
be produced. Occult records are always in accord with the truths which
we make known in Spiritual Science.
I have shown you to-day by a simple analysis of facts that it is the
beneficial powers which bring pain to us to react against the
influence of Lucifer. Let us compare this with the records of the Old
Testament. After Lucifer's influence had made itself felt, as is
symbolised by the serpent's temptation of Eve, Lucifer's adversaries
had to inflict pain to hinder what Lucifer was trying to achieve in
men. The powers which opposed Lucifer had then to appear and disclose
that thenceforth humanity should know pain. This was done by Jehovah,
or Jahveh, when He said: In sorrow thou shalt bring forth
children.
Usually we do not fully appreciate these sayings of the biblical
records until we possess the explanations of Spiritual Science. Later
we realise how profound these records are. Before we can speak about
the passage: In sorrow thou shalt bring forth children, we
must study karma, for only when the time comes shall we be able to
give an explanation. For this reason it is of little use to ask for an
explanation of this or that passage from occult records before having
attained the required state in one's occult development. It is then
not good to ask what is the meaning of this or that. We must be
patient and wait until we have reached the required stage. For with
explanations alone we shall arrive at nothing.
Thus we see our life affected by the luciferic powers on the one side,
and on the other by the powers opposed to Lucifer. Then the ahrimanic
powers intrude into our lives, and we must realise that those powers
which incapacitate our organs when we fall a prey to ahrimanic
influences are to be counted among the beneficent powers, whose
adversary is no other than Ahriman. If we set out from all that has
been said here, we shall be able to get an insight into the
complicated structure of human nature, and we shall arrive at the
following conclusion; the luciferic powers are those that have
remained behind during the ancient Moon period, and to-day during our
Earth evolution they influence human life by means of forces which are
really Moon forces, and which can only operate in that cosmic plan
which is working in accordance with those forces which oppose Lucifer.
These forces are not within our Earth evolution. Thus does Lucifer
influence the plans of another being.
We can now go back to an earlier epoch. If on the one side we perceive
that on the Moon, beings remained behind in their development, so as
to intervene in human life upon Earth, it may seem feasible that also
upon the ancient Sun there remained behind beings who played a part
upon the Moon analogous to that played by the luciferic powers upon
Earth at present. In the present human being we observe what may be
described as a conflict the conflict between the luciferic powers
which penetrate into our astral body, and those benevolent powers
which can affect us only through our Ego and through our earth
achievement. For the powers opposed to Lucifer can only act upon us
through our Ego. If we acquire a clear insight into, and a true
valuation of ourselves, we do so only with the help of those powers
which affect our Ego. For this we must make use of our Ego. Therefore
we may say that while our Ego struggles with the luciferic powers,
Jahveh, or Jehovah, is fighting within us against Lucifer. That which
watches over the ordered cosmic design is fighting against that which
rebels against this design and against its exclusiveness. Our
innermost being stands in the midst of this strife, between Lucifer
and other beings. We ourselves are the battlefield of this struggle,
and the fact that we are the battlefield in this fight draws us into
karma, but only indirectly, through the fact that this battle is
fought against Lucifer. If on the contrary we turn our gaze outward,
we are attracted by the influence of the ahrimanic powers. Something
is enacted that comes from outside, and here Ahriman enters within us.
We know that upon the ancient Moon dwelt beings who passed that time
through their human stage, as we are now passing through it in the
course of Earth evolution. In the Akashic Records
[See Note 1]
and in
Occult Science
these beings are referred to as Angels, Angeloi
and Dhyanis the name does not matter. Within these beings took
place a battle similar to the luciferic battle within our own souls
a battle provoked by those beings who had remained behind upon
the Sun. This battle upon the Moon is in no way concerned with our
inner Ego for on the Moon we did not yet possess our Ego. It is not
concerned with anything in which our Ego takes part. Upon the Moon it
took place within the bosom of the Angels. And so these beings
developed in a way which was possible only through the influence of
the other beings who had stayed behind during the Sun evolution. These
beings who played the same part with regard to the Angeloi that to-day
the luciferic beings play with regard to ourselves were the ahrimanic
beings which, during the whole of the Sun evolution, remained behind
as did the luciferic beings during the Moon evolution. That is why we
can only indirectly encounter these beings. It was Ahriman who, as it
were, acted as tempter within the breast of the Angeloi, and he was
active within them. Because of him the Angeloi had become what they
then became, and they have carried over with them what they acquired
through Ahriman, as well as the good they then acquired.
The good we have attained through Lucifer is the possibility of
discrimination between good and evil, the free faculty of
discrimination, and our free will. All this we may attain only through
Lucifer. The Angels, however, have carried over into the Earth the
fruits of their struggle with the ahrimanic powers, and this has
fitted them for their present task as spiritual beings which surround
us. Our inner Ego is not concerned with and takes no part in what
these beings then experienced, nor in the effects of their
experiences. We shall see, however, that we receive indirectly such
experiences ourselves, because the ahrimanic influence acts upon us.
Through Ahriman, therefore, these beings have attained certain results
caused during their Moon existence and these results are introduced
into our Earth existence. Let us try to trace in our Earth existence
the effect of the ahrimanic battle of that time.
If that ahrimanic battle had not taken place on the ancient Moon,
these beings could not have brought into our Earth existence that
which once formed part of the ancient Moon existence. For that would
have ceased to exist after the ancient Moon had perished. Through the
ahrimanic influence, the Angels became entangled in the Moon
existence, just as we, through the luciferic influence, become
entangled in Earth existence. They received in their innermost nature
something of the Moon element and transported it into our Earth
existence. Because of this they are in a position to raise up the
forces which will prevent our Earth from succumbing entirely to the
luciferic influence. In its totality our Earth would have succumbed to
Lucifer's influence if the results of the Angels' battle against
Ahriman upon the Moon had not been brought into our Earth existence.
What then are the proceedings in the existence of the Earth which we
describe as the normal? When our present solar system organised itself
in accordance with the goal of our Earth, that which we see as the
regular movements of the Earth and of the planets began, and that
brought it about that the seasons of the year succeed each other in
regular succession, that we have sunshine and rain, that our fruits
ripen in the fields, and so on. Those are conditions which repeat
themselves over and over again according to the rhythm of the Cosmos
which shaped itself for the present existence after the Moon existence
descended into the twilight. But within the Earth existence works
Lucifer; and we shall see that he works a good deal more than merely
in the domain into which we are able to follow him in man himself,
which he nevertheless has made his most important domain. Even if
Lucifer were to be found only in the Earth existence, man would
nevertheless, through all the conditions which are determined by the
regular course of the planets round the Sun, through the changes of
summer and winter, rain and sunshine and so on, have fallen into what
we may call luciferic temptation. If man were to receive all that
could come to him from a well-ordered Cosmos, and everything which the
regular rhythmic movements of the solar system could produce, if only
those laws prevailed which are adapted to our present Cosmos, man
would still fall under the luciferic influence, and would prefer his
comfortable life to a life of striving after his cosmic welfare,
preferring the regular course to that which he ought to achieve for
himself.
Therefore opposing forces had to be created. Forces were necessary
which would intervene in the normal cosmic phenomena and bring about
events which, on the old Moon, were highly beneficial and normal, but
which, when they work on the Earth existence to-day, are abnormal and
endanger its regular course. These influences appear in such a way
that they correct that which would occur if the rhythm alone existed,
giving the tendency to comfortable living, to comfort, to ease and
luxury; and we see such forces, for instance, manifesting themselves
in violent hailstorms. So when that which otherwise would be produced
by the regular forces of the Earth is destroyed, a correction is in
these cases brought about which on the whole works beneficially
even although man cannot at first see it because there is a
higher reason at work than can be perceived by man. When the hail
drives down into the fields, we may then say: Upon the old Moon these
forces which work in the hail were the regular ones, just as to-day
are those which bring blessings in the rain and the sunshine; but they
rush in, in order to correct that which otherwise would be produced by
the luciferic influence. And when the regular course is again
re-established, they rush in again to effect further correction.
Everything that leads to further progressive evolution belongs to the
forces of the earth itself. When the volcano throws out its lava,
forces are working in it which are retarded forces brought over from
the old Moon in order that they should bring about the correction in
the Earth life. We shall find that much that comes from outside finds
its justification in the general march of evolution. We shall see
later how this is connected with the human Ego-consciousness.
But one point on which we must be clear is that these matters
represent only one side of human existence, of Earth existence, and of
the cosmic existence in general. If on the one hand we see in the
destruction of an organ the beneficent activity of spiritual powers,
and if we have found to-day that the whole course of Earth evolution
must be rectified by forces springing from the ancient Moon existence,
we must now ask how it is that we as Earth men on the other hand must
try to rectify the harmful influences of the ancient Moon forces. We
already feel that as Earth men we have not the right to wish for
volcanic eruptions and earthquakes, nor may we ourselves
destroy organs in order to assist the beneficent effect of the ancient
Moon forces. But we can also admit, and justifiably, that should an
epidemic break out, it will lead man to seek for the balancing of some
imperfection within himself, and we may surmise that man is driven
into certain conditions in order to suffer some injury, the conquest
of which will draw him nearer to perfection.
What then of hygienic and sanitary measures? Might not someone say:
If epidemics may prove beneficial, is it then not wrong to take
measures conducive to health and preventive of disease? One
might arrive at the conclusion that nothing should be done to obviate
natural catastrophes and that this conclusion is entirely supported by
our lectures of yesterday and today.
We shall see that this is not the case, yet again only on certain
conditions. For only now are we rightly prepared to understand in our
next discussion how on the one hand beneficial forces may cause injury
to an organ, so that we may escape the effect of Maya, and yet, on the
other hand, to become conscious of the effect we produce by the use of
sanitary and hygienic measures against disease.
We shall see that we have here arrived at a case which so often arises
where there is an apparent contradiction, and where we are impelled by
the entire force of this contradiction. In such a case we are nearer
to the point at which the ahrimanic powers may exert the greatest
influence upon us. At no time is the danger of illusion greater than
when we have reached such a deadlock. For we now say that the forces
which render an organ useless are beneficent forces because they work
in opposition to Ahriman; therefore those who take steps against
disease are working against humanity, for hygienic measures would
limit this beneficial reaction.
We have reached a deadlock, and it is well that we have been led into
this contradiction so that we may reflect upon the fact that such are
possible, and may even constitute good discipline for our mind. For
when we have seen how we can draw ourselves by our own initiative out
of this seeming contradiction, then we shall have arrived at a result
by which we may fortify ourselves against the illusions of Ahriman.
Note 1
Now published under the title,
Cosmic Memory
by Rudolf
Steiner, pub. Harper & Row, New York 1981
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