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Karmic Relationships VII
GA 239

10 June 1924, Breslau

Lecture IV

In the lecture yesterday we began to speak about the connection of man's life on Earth between birth and death with his other life in super-sensible worlds between death and a new birth, with special reference to karma. We heard that man works together with other human souls with whom he is karmically connected and with the spiritual Beings of the higher Hierarchies to give shape to his karma and to mould the deeds, thoughts and feelings of an earlier earthly life or a series of lives, in such a way that they become the basis of experiences in a coming incarnation. This knowledge sheds light upon the historical life of humanity itself, inasmuch as every individual—whether his achievements are of outstanding, epoch-making significance or whether he works in limited circles only—is seen against the background of momentous happenings in the spiritual worlds. We were able to realise that human destiny, when we begin to understand it, becomes the outer expression, the earthly expression of stupendous happenings in the spiritual worlds. Thus it is man himself who carries over to a later epoch and brings to fulfilment in that epoch, the effects of experiences lived through in earlier times. The processes connected with historical ‘Becoming’ are therefore set in operation by man himself, and I think that such a view of history cannot fail to be impressive and uplifting. We shall learn to feel and experience our own karma rightly if to begin with—before entering in the following lectures into matters connected with individual karma—we observe personalities whose lives are more or less common knowledge, and perceive from such examples how the one earthly life works over into subsequent incarnations.

We learned how the spiritual Beings belonging to a planetary sphere and the whole spiritual constitution of that sphere penetrate and work into what a man brings with him when after death he is journeying onward in the spiritual world. Certain things were said about the working of the Jupiter sphere. The Saturn sphere works in a still more drastic way. I told you that even with the insight of Initiation one must have passed the sixty-third year and be able to look back over the period of life between the ages of fifty-six and sixty-three before it is possible to acquire independent vision of all the connections, and, in the setting of the weaving spiritual life of the whole Universe, discern how the Saturn sphere works upon man. The whole working of the Saturn sphere is conditioned by the fact that in all the Beings of this sphere there is an intense, all-pervading consciousness of the past, and more or less unconsciousness of the immediate present. This makes a deep and shattering impression. The immediate deeds of the Saturn Beings, even including the deeds of the Seraphim, are performed in a kind of unconsciousness. These Beings are not aware, in the immediate present, of what is happening to them and through them; but they know at once, with unerring exactitude, what they have done, what they have thought, what has taken place among them, directly it has actually happened.

Let me try by means of a picture to characterise the conditions of existence prevailing in the Saturn sphere. Imagine yourselves walking about the Earth, never knowing in the immediately present moment what you are doing, what you are thinking, what is happening to you or through you; you are just walking. As you walk you do not see yourselves, but you leave traces behind; from the spot you reached a moment previously there arises, let us say, a little snow-man; you take another step—another little snow-man is there; a further step—again a little snow-man ... and so it goes on. Mobile figures are being left behind you all the time and you can look back and see yourselves exactly as you once were. The very moment something has happened through you, you see it there, see how it remains, becomes part of Eternity. You look back and in this perspective see everything that has happened through you inscribed as it were in an eternal chronicle in the Universe. The consciousness of the Saturn Beings is of this character. But what the Saturn Beings behold as a vista of past ages of evolution unites with a vista of the past evolution of all Beings belonging to the entire planetary system. The consciousness of the Saturn Beings may therefore be characterised by saying that they gaze back upon the memory, if I may so express it, of all the Beings of the whole planetary system. Everything is inscribed in this faculty of cosmic remembrance, cosmic memory, of the Saturn Beings. If the vista of the weaving life and realities of existence in the Saturn sphere is a shattering experience for the initiated observer, it is even more shattering for him to perceive how the effects of a previous incarnation are carried down into a new earthly life by individualities whose karma, determined by their particular experiences, was shaped and given configuration in the Saturn sphere. And when this is revealed in a personality of outstanding importance in world-history, our vista of the Universe takes on a content of untold majesty and power.

If we study the life of such personalities here on Earth—that is to say, if we study it spiritually, not merely figuring out letters of a script but reading its meaning—we are led to the realities of existence in the Saturn sphere. Our conceptual life is infinitely enriched in spiritual content when the workings of the Saturn sphere are revealed; we look down to the Earth and perceive in happenings there a reflected image of what occurred in the Saturn sphere.

There is an individuality who lived in the South of Europe in the first century A.D., at the time when Hellenism was still a potent influence in the development of Christianity, and who with strong intellectual leanings to Hellenised Christianity passed through experiences in the Roman Empire that were of common occurrence during those early centuries. He witnessed the cruel persecutions of the Christians, the brutalities of Roman Imperialism, the unjust treatment meted out to the better types of men. Filled with profound indignation by these happenings, he passed through the gate of death in a mood of despair and resignation, questioning whether there is any hope of progress for a world in which such things are possible. Having witnessed the evil deeds of the Caesars and the sacrifices of individual Christian martyrs, doubt arose in this soul as to whether there is any prospect at all of ultimate adjustment between good and evil in the world. The spectacle of the good on the one side and of the evil on the other, stood before him in dire and often terrible contrast. With this impression the soul passed through the gate of death and subsequently through less important earthly lives. But the experiences of the Graeco-Roman incarnation had engraved deep furrows in the life of soul and it was these experiences which, as the eighteenth century approached, were elaborated and wrought out in the Saturn sphere into the subsequent karma of this individuality. The Saturn sphere has a deep and incisive effect upon the shaping of karma. Whenever it is a case of laying hold of the human soul in its very depths and of developing radical, potent forces from these depths, the Saturn sphere works in such a way that the forces will penetrate deeply, very deeply into the physical organisation. Everything that happens in the Saturn sphere is intrinsically and essentially spiritual but also takes far deeper effect when the human being descends to earthly embodiment. The result is a physical organisation which strives for a balancing-out of the experiences undergone by the soul in an earlier earthly life. The element of retrospection is always strongly at work. When a man's karma is being wrought out in the Saturn sphere he looks backwards, to remembrances, to the past. Then, when he comes down to the earthly realm, the negative image as it were of what he has lived through in the Saturn sphere discloses itself. The intense concentration upon the past is transformed into a resolute striving for ideals which lead forward, towards the future. Human beings who bring down their karma from the Saturn sphere are fired with enthusiasm for the future, for ideals which point to the future, precisely because in a purely spiritual life in the Saturn sphere their gaze was directed paramountly to the past. The individuality of whom I am here speaking appeared again in the second half of the eighteenth century Friedrich Schiller.

Think of Schiller's whole life, think how it comes to expression in the tremendous forcefulness and fire of the early dramas, with their possibly faulty artistic construction, and side by side with this, think of the deep seriousness, the profound melancholy that weighed upon his soul. See how everything in Schiller, especially the pathos of his early destiny, emanates from the vein of melancholy that is so deeply rooted in his soul. And then, when he becomes acquainted with Goethe, see how he unfolds a kind of inspired understanding of Hellenism; see all this as the foreground and behind it the man whose outlook acquired its basic trend on the one side in the early centuries of Hellenised Christianity and on the other from the horror and indignation aroused by the behaviour of the Roman Emperors, and then see how these experiences are deepened and wrought out into new karma by the forces of the Saturn sphere. Schiller is through and through a Saturn man in respect of his karma.—These things are not rightly experienced if they are regarded as so many theories. They can be truly grasped only by one who with all the forces of his heart and mind steeps himself in the realities of this spiritual life and being in the starry worlds—in this case, the Saturn sphere—and having acquired a deeper understanding of an individual earthly destiny, observes them in manifestation there.

I will give you another example where the working of destiny again took quite a different form. One can perceive an individuality who in a preceding earthly life had reached a certain degree of Initiation. But before I speak of this particular karma, I must enunciate a question which will have occurred to everyone who thinks about such matters and which many of you will certainly have put to yourselves. It is the question that arises when in our anthroposophical studies we hear that in the course of the earthly evolution of humanity there have been Initiates, men initiated into the great secrets of existence and of earthly wisdom, to whom we look up with deepest respect and veneration. When we speak of repeated earthly lives, the question may be raised about the reincarnation of these Initiates. It may be asked: Have they, then, not reincarnated in the present age? Is it a fact that at the present time the Initiates have withdrawn entirely from the world in which we ourselves are living between birth and death? This is by no means the case; but it must not be forgotten that when a human being comes down from pre-earthly existence in realms of soul-and-spirit into an earthly life, he is dependent upon the physical body, the education and so forth, which a particular epoch can provide. The individuality who reincarnates on the Earth must submit to all these conditions. We may certainly be able to observe some Initiate belonging, let us say, to a very distant past, whose karma it is to be born again in the eighteenth or nineteenth century. But in the eighteenth century there were no bodies on Earth in the least like the bodies of remote antiquity which were so pliable and therefore readily adaptable to the spiritual individuality. The view that the human body has not changed since time immemorial is due to a deterioration of knowledge. In the age of materialism the body has become hard, unyielding, stiff, not easily manipulated. The hereditary relationships which are also connected with the disposition, the whole inner soul-constitution of man, are as they are, and the individual can do nothing to alter them; the whole of civilisation stands in the way and the individual must submit. The nature of these hereditary relationships is such that part of what a man has carried over in his soul from an ancient Initiation cannot be brought down into the physical organism and for this reason cannot be raised to the level of consciousness; for man can bring into the outer consciousness prevailing in a given epoch only that which he has been able to carry right down into the physical body. And here I shall have to say something highly paradoxical, but you must accept it because it is the truth.

In ages of remote antiquity the Initiates were preserved from something that is nowadays a great boon for the human race. If they had been subjected to it in those times it would have been regarded as anything but a boon, on the contrary as a great hindrance to Initiation. It is not permissible now to prevent anyone from learning in the modern way to read and write. But as a matter of fact one loses a great deal through being forced to adopt these alphabetical ciphers to which one has no human relationship whatever. When the more civilised Europeans showed the letters of their alphabet to the uncultured American Indians, the latter were frightened by what they took to be so many little kobolds, little demons. This will show you what it means to introduce to a human being something that is so unnatural, so alien to him at the age of six or seven, as the letters of our script—for I ask you, has an A or a B in the form that is thrust upon us as children any relation to human life? It has none, not the very remotest! In ancient Egypt there were at least hieroglyphs, and the picture that was painted or drawn did bear some suggestion of resemblance to the reality; moreover men were made conscious of the relation between the picture and the reality. But to-day we learn A, B, C, as something entirely remote from life. Those who want to judge everything materialistically, to live in the world only with the ordinary, everyday consciousness, cannot possibly realise all that is driven out of the human being, what is really killed in him as the result of having to learn this A, B, C, this reading and writing, by modern methods. (In the Waldorf School we are trying to rectify the worst mistakes in education and so, among other things, we have introduced a different way of teaching reading and writing.)

The fact that when I was fifteen years old I was still unable to spell accurately has certainly been a shock to others, but never to me personally. I have spoken at some length on the subject in The Story of My Life, and I owe much to this fact. For it meant that I was protected from many things against which there is no protection if by the age of fifteen one's spelling is orthographically perfect. Many things that are the outcome of the materialistic education of our day sever the human being from the spiritual life. This is a far more serious matter than people think. I mention it here in order to show you that an Initiate of bygone times has no other alternative than to avail himself of the kind of education that a particular epoch has to offer. What else can he do but adapt himself to the life of body and soul belonging to the times? True, he is obliged to let many things in his life of soul lie in the background. But for all that, from signs which may come into evidence at a certain age in his life, it will certainly be possible, even in the case of one who outwardly appears again as an ordinary citizen of the Earth and not at all as an Initiate, to discern the karmic connection with earlier Initiation. What works in karma is not what is thought, on the face of it, to be the outstanding feature in a man's life. For instance, in the case of someone with a very definite stamp of mind, one is readily inclined, if karma is being judged merely from the intellectual standpoint, to trace it back to similar quality in the previous earthly life. But this does not hold good. The karmic forces that become free and work over from one earthly life into the other, lie in a region of the soul far, far deeper than that of the intellectual makeup. I need only give an example and you will see that what influences karma proceeds from quite other regions of the life of soul than those from which the intellect derives.

Ernst Haeckel was undoubtedly a most interesting personality of the nineteenth century. What struck people most forcibly about him was his materialistic view of the world, his fight against Ultramontanism, against the Papacy and the Roman Catholic Church. Haeckel worked himself into such a pitch of fervour in this fight that the expressions he used, although at times very refreshing, were at others lacking in taste. When his karma is traced back into the past, one finds him, in his most important previous incarnation, as Pope Gregory the Great, the mighty Pope who strove to establish the external, worldly supremacy of the Papacy as against that of the Emperors. Pope Gregory the Great, as Hildebrand, had come from the Cluniac Order which from the sixth until the thirteenth century had been engaged in a struggle with Rome, until one of its own members actually became Pope. To begin with, he too, in his own way, was actively at variance with the Papacy in the form it had assumed in those days. What worked over from the Hildebrand incarnation into the Haeckel incarnation was the enthusiasm for pressing home a certain world-conception, enthusiasm for the realisation of impulses arising from a particular view of the world. This is only an example to disprove the belief that it is possible to discover an earlier incarnation of importance by external observation of a particular constitution of soul. Caution is necessary in these matters, and attention must be given to what often seem to be trifling idiosyncrasies. If these are discerned with spiritual insight they will gradually provide the clue to the content of the earlier earthly life.

Saturn-karma—Saturn-karma above all—works in deep, very deep regions of the soul. I want now to direct your attention to an individuality who in an earlier incarnation was actually an Initiate. I speak very objectively in this case and it has cost me a good deal of effort to work through to the truth because I was never specially attracted by this individuality in his new incarnation, nor am I to-day. But it is a matter of establishing objective facts and although effort is necessary, the truth is that one can discern with greater prospects of exactitude the karma of individuals to whom one is not drawn by personal sympathy and the like. And so I am going to speak to you about an individuality who in an earlier earthly life was an Initiate in Mysteries which were of very great moment in the evolution of humanity. This individuality was an Initiate in Irish Mysteries, the Mysteries of Hibernia, to which I have referred in one of the Mystery Plays. There were many experiences to be undergone before a man was led onwards through Initiation to wisdom in the form in which it was presented to him in these Irish Mysteries. The aspirant for Initiation had first to experience every kind of doubt that can arise in the human soul concerning the great truths of existence. The pupil was actually taught to doubt, to be utterly sceptical of everything, especially of the highest truths. And only when he had undergone all the suffering, the sense of tragedy, dejection and inner despair which accompany such doubt, only then was he guided to a full comprehension of truth, first of all as an Imaginative, pictorial experience and then as an experience of spiritual reality. Thus everyone who attained Initiation in the Hibernian Mysteries had learned not only to believe in the truth but also not to believe in it. Only so could his fidelity to truth prove itself a potent, unshakable force in life. Another feeling too was awakened in those who sought the Initiation-wisdom of Hibernia. It was the feeling that all existence may be as earthly existence: illusory, unreal. The pupils were brought to a point where they not only doubted truth but where they experienced the nothingness, the non-reality in human existence. And then, in order that the pupil might experience the etheric forces in their constant transformations and the physical forces which though involved in destruction are ever and again restored by the Spiritual, in order that when the right state of soul had been induced he might experience in a real imagination the destructive and upbuilding forces implicit in all life, he was led before two mighty pillar-statues. He was exhorted to press into one of the statues; this caused an indentation but because the substance of this statue was elastic throughout the form was ever and again restored and the statue seemed as though it were alive. And because the impression made by the actual touch was received by the pupil in a mood of reverence and solemnity, he became aware, inwardly aware, of the essential nature of the Living. The other statue was so constructed that pressure left an indentation which defaced the form and it was not until the following day, when the pupil was again led before this statue, that the deformation was repaired. The inner constitution of the Physical and the Etheric—something therefore of the truth revealed to self-observation—was presented in this way to the pupils. Then they were taken before other images and were thus led on to an even fuller understanding. The experience of spiritual reality was strong and intense in the pupils and Initiates of Hibernia. Indeed at certain stages of Initiation they no longer paid much heed to outer, physical reality, so intensely conscious were they of spiritual reality. It is actually the case that while the Mystery of Golgotha was taking place in physical reality over in Asia, the Hibernian priesthood so conducted the ceremonies that at the very time when the Mystery of Golgotha was fulfilled in outer, physical reality in Palestine, it was enacted in the form of a sacred rite in a Mystery Centre of Hibernia. Thus a physical fact taking place in a different region of the Earth was experienced in distant Hibernia as a spiritual fact. This will show you to what depths men were led in those Hibernian Mysteries.

There is an individuality who in very early times had attained a certain degree of Initiation in the Hibernian Mysteries and then, later on, passed through a female incarnation—but the influence of the Hibernian incarnation worked deeply, very deeply upon the soul. Then, in a life between death and a new birth, this individuality lived through experiences arising when karma is wrought out in the Saturn sphere. The whole significance of what the soul had acquired in an Hibernian Initiation—not at the highest but at a certain stage—was seen in retrospect, in a perspective widening out into a vista of great cosmic happenings. The import of the knowledge which it was possible to acquire in Hibernia was seen in its relation to the whole past evolution of man. In a majestic vision of cosmic evolution it was revealed how human longings and strivings through thousands of years had brought this Hibernia into being. But the modern age held in store for this individuality a body and a kind of education by which the most significant elements were obscured—yet for all that came to a certain expression in keeping with the civilisation of the nineteenth century. In this case too, what had been retained of the great cosmic retrospect was transformed when the soul came down into a physical body and underwent a kind of education neither of which in truth were suited to experiences lived through in an Hibernian Initiation and wrought out in the Saturn sphere. When the soul descended, this was all transformed into ideals reaching out to the future. But because the body was that of a Frenchman of the nineteenth century and therefore altogether different from the remarkable bodies of the old Irish Initiates, a very great deal receded into the background, transforming itself into sublime but fantastic pictures which, however have a certain power, a certain grandeur about them. This individuality reincarnated as Victor Hugo.

There again we can perceive how karma works on, even when two incarnations differ as greatly as do the lives of the Irish Initiate and Victor Hugo. For it is not in external similarities that we must seek for evidence of the working of karma; rather must we be observant of those things which in the deep foundations of a man's being are carried over through karma from one earthly life into another. Perception of the karma of an individual human being, or even of one's own karma, requires the right attitude, the right mood-of soul. The whole study of karma is profaned if this study is pursued in the attitude of mind arising from our modern education and civilisation. The mood in which all teachings about karma should be received is one of piety, of reverence. Whenever man approaches a truth relating to karma, his soul should feel as though part of the veil of Isis were being lifted. For in truth it is karma that reveals, in a way most intimately connected with human life, what Isis was—the Being designated outwardly as: ‘I am that which was, is, and will be.’ This must still be the attitude of soul in all study of human karma. In truth, only when we study karma in the way we have now been doing and having observed how it takes effect in the process of world-evolution acquire the reverence befitting such study, then and only then can we gaze with the right attitude of soul at what may be our own karma, perceiving how from earlier earthly lives it has unfolded and taken shape as a result of experiences in the spiritual worlds of the stars between death and a new birth. With our whole being we gaze at super-sensible worlds when we ‘read’ karma with the right mood-of-soul. For the study of karma acquaints us with laws that are in utter contrast with the laws of external Nature. In the external world, Nature-relationships hold sway, but these must be discarded entirely and we must be able to gaze at spirit-relationships if we are to discern the law operating in the working of karma. Clearly, the best preparation for this will be to study illuminating examples of karma in world-history, in order that light may be shed upon things that are of importance to us in living out and observing our own karma. By speaking of characteristic personalities to illustrate the working of karma in world-history, I wanted to prepare you for other such studies during the next few days.

Elfter Vortrag

Über den Zusammenhang des menschlichen Lebens hier auf Erden zwischen der Geburt und dem Tode und des anderen menschlichen Lebens in der übersinnlichen Welt zwischen dem Tode und einer neuen Geburt mit Bezug auf das Karma haben wir gestern begonnen zu sprechen. Wir haben gesehen, daß an dem Karma des Menschen zusammenwirkt, was von dem Menschen erlebt, getan, gedacht, empfunden worden ist in dem vorangehenden Erdenleben und in einer Reihe von aufeinanderfolgenden Erdenleben, und was dann gestaltet, geformt wird als die Grundlage des Erlebens in einem kommenden Erdenleben durch die Zusammenarbeit des Menschen mit anderen Menschenseelen, die mit ihm karmisch verbunden sind, und dann mit den geistigen Wesenheiten der höheren Hierarchien. Dadurch, so sahen wir, wird durchsichtig das geschichtliche Leben der Menschheit. Wir sehen gewissermaßen jeden einzelnen Menschen - ob er Hervorragendes, Weltgestaltendes vollbringt, ob er in kleinen Kreisen wirkt - auf dem Hintergrunde eines umfassenden geistigen Geschehens. Wir haben ja insbesondere gesehen, wie die Betrachtung des menschlichen Schicksals uns, wenn wir beginnen es zu verstehen, als der äußere, irdische Ausdruck eines dahinterstehenden gewaltigen, universellen Geschehens auch in der geistigen Welt erscheint. Wir haben damit gezeigt, wie der Mensch selbst es ist, der dasjenige, was in einer früheren Erdenepoche geschieht, hineinträgt und zur Wirkung bringt in einer späteren Erdenepoche. Durch den Menschen also kommen die Zusammenhänge des geschichtlichen Werdens zustande, und ich glaube, es ist ein erhebender Eindruck, den eine solche geschichtliche Betrachtung auf den Menschen machen kann. Ja, die Art und Weise, wie wir unser eigenes Karma empfinden, wie wir uns hineinleben können in dieses eigene Karma, wird richtig empfunden, wenn wir zunächst einmal — bevor wir auf das Erleben des einzelnen Karma eingehen in den folgenden Vorträgen - eben gerade an Persönlichkeiten, deren Leben mehr oder weniger allgemein bekannt ist, sehen, wie sich die Wirkung des einzelnen Erdenlebens in die folgenden Erdenlebenhineingestaltet.

Wir haben an Beispielen kennengelernt, wie die ganze geistige Beschaffenheit und die geistigen Wesenheiten, die einer Planetensphäre angehören, hineinwirken in dasjenige, was der Mensch, indem er durch die Todespforte geht und weiterlebt in der geistigen Welt, von sich selbst in diese geistige Welt hinein mitbringt. Wir haben Bemerkungen darüber gemacht, wie die Jupitersphäre eigentümlich wirkt. Noch erschütternder in ihrer Eigentümlichkeit wirkt die Saturnsphäre, noch erschütternder ist die Art und Weise, wie Saturn wirkt. Sie wissen ja - ich habe es erwähnt -, daß man auch mit det Initiations-Einsicht, um alle Zusammenhänge selbständig zu überschauen, zurückblicken muß von einem über das dreiundsechzigste Jahr hinausgehenden Lebensalter auf die Lebensepoche vom sechsundfünfzigsten bis zum dreiundsechzigsten Lebensjahr, damit man dasjenige, was von der Saturnsphäre aus auf den Menschen wirken kann, im ganzen Zusammenhange des geistigen Lebens und Webens des Weltenalls beurteilen kann. Denn alles, was im Zusammenhange mit der Saturnsphäre wirkt, ist ja so, daß eigentlich innerhalb der Saturnsphäre ein starkes, ein durchdringendes Bewußtsein bei allen Wesenheiten ist über das Vergangene, und mehr oder weniger Unbewußtheit herrscht über das Gegenwärtige. Das macht einen erschütternden Eindruck. Die Saturnwesen wirken eigentlich in ihren gegenwärtigen Taten, einschließlich der Wirkung der Seraphim, wie aus einem Unbewußten heraus, sie wissen sozusagen nicht unmittelbar, was mit ihnen und durch sie im gegenwärtigen Augenblicke geschieht; aber sie wissen sofort, und zwar durchdringend und genau, was sie getan, gedacht haben, was mit ihnen geschehen ist, wenn es geschehen ist.

Ich möchte ein Bild gebrauchen, um Ihnen diese eigentümliche Daseinsart in der Saturnsphäre zu charakterisieren. Stellen Sie sich vor, Sie gingen als Menschen auf der Erde herum, wüßten niemals im gegenwärtigen Augenblicke, was Sie tun, was Sie denken, was überhaupt mit Ihnen oder durch Sie vorgeht, aber Sie gingen - nehmen wir ein einfaches Geschehen - irgendwohin. Da wo Sie eben gehen, sehen Sie sich nicht, aber Sie lassen Spuren zurück: es entsteht, nehmen wir an, aus Ihrer unmittelbaren Position von vorher ein Schneemännchen. Sie gehen wieder einen weiteren Schritt: wieder ein Schneemännchen, weiter einen Schritt: wieder ein Schneemännchen und so weiter. So werden Sie plastisch immer aufgenommen, und Sie sehen genau zurück auf dasjenige, was Sie waren. Schon im Momente, wo irgend etwas durch Sie geschieht, sehen Sie es, wie es da ist, wie es da bleibt, wie es sich hineinstellt in das Ewige. Und Sie sehen zurück in eine Perspektive hinein, aufgezeichnet wie in einer ewigen Chronik im Universum alles dasjenige, was durch Sie geschehen ist. Denn so ist das Selbstbewußtsein der Saturnwesen. Aber alles, was durch die Saturnwesen auf diese Weise als vergangenes Werden geschaut wird, das verbindet sich wiederum mit dem vergangenen Werden aller einzelnen Wesen des ganzen Planetensystems, so daß sozusagen das Bewußtsein der Saturnwesen darinnen besteht, daß sie in jedem Augenblicke zurückschauen auf das ganze Gedächtnis - wenn ich mich so ausdrücken darf - des ganzen lebenden Planetensystems in allen seinen Wesenheiten in der Erinnerungsfähigkeit. In dieser kosmisch-universellen Erinnerungsfähigkeit der Saturnwesen ist alles aufgezeichnet.

Wenn so bei der Entdeckung des Webens und Wesens in der Saturnsphäre der initiierte Betrachter schon außerordentlich erschüttert wird, so ist das noch mehr der Fall, wenn er nun sieht, wie jene Wesen die Wirkung ihrer vorigen Erdenleben heruntertragen in ein neues Erdenleben, nachdem sie dutch ihre besonderen Erlebnisse gerade ausarbeiten lassen mußten ihr Karma innerhalb der Saturnsphäre. Und es gewinnt tatsächlich die Betrachtung des Weltenalls ungeheuer an majestätischem, gewaltigem Inhalt, wenn man dieses von einer weltgeschichtlichen Persönlichkeit weiß.

Betrachtet man das Leben solcher Persönlichkeiten hier auf der Erde, so führt es einen - wenn man es geistig betrachtet, nicht bloß buchstabiert, sondern liest — hinauf in das Leben und Wesen der Saturnsphäre. Die Anschauung des Geistigen gewinnt ungeheuer, wenn man wirken sieht die Saturnsphäre. Die sieht sie auf die Erde herunter wirken in dasjenige, was auf der Erde geschieht; sie sieht hier einen Abglanz desjenigen, was in der Saturnsphäre vor sich geht. Ich möchte das dutch ein Beispiel erläutern.

Man kann hinschauen auf eine menschliche Individualität, die in dem ersten, zweiten christlichen Jahrhundert, als das Griechentum noch stark hereinwirkte in den Gang der christlichen Entwickelung, im Süden von Europa ihr Leben durchgemacht hat; die damals eine starke, feine, etwas intellektuell gefärbte Empfänglichkeit der Seele hatte für das griechisch gefärbte Christentum, und versetzt worden ist in das Römische Reich, da durchgemacht hat alles das, was man eben in den ersten Jahrhunderten der Ausbreitung des Christentums im Römischen Reich durchmachen konnte: die Christenverfolgungen mit ihrer Ungerechtigkeit, die Gewalttätigkeiten des römischen Cäsarentums, alles dasjenige, was da lag in der Art und Weise, wie sich das römische Cäsarentum überhaupt benahm gegenüber den feineren Menschen; auf eine Seele, die dasjenige, was da angeschaut werden kann, im allertiefsten Sinne mit Empörung durchgemacht hat und eigentlich damals mit einer resignierten Stimmung durch den Tod gegangen ist, die sich sagte: Kann denn eigentlich eine Welt einen Fortschritt entwickeln, in der solches möglich ist? - Zu einem gewissen Zweifel darüber, ob überhaupt in der Welt noch ein Ausgleich zwischen Gutem und Bösem ist, kam diese Seele aus der Betrachtung des römischen Cäsarentums heraus, und vor ihrem geistigen, vor ihrem seelischen Blicke stand auf der einen Seite das Böse der Cäsaren und auf der anderen Seite das in Märtyrertum gegossene Wesen einzelner christlicher Märtyrer. In hartem, schroffem Gegensatz sah diese Seele das Gute auf der einen Seite, das Böse auf der anderen Seite. Mit diesem Eindruck ging sie durch die Pforte des Todes, ging dann hindurch durch weniger bedeutsame Erdenleben. Denn dasjenige, was in jenem Erdenleben im griechisch-römischen Dasein auf diese Seele sich abgeladen hatte, das hatte tiefe Furchen im Seelenleben gezogen. Das war es, was dann, als das achtzehnte Jahrhundert sich nahte, innerhalb der Saturnsphäre weiter ausgearbeitet wurde zu weiterem Karma dieser Individualität.

Die Saturnsphäre arbeitet ernst und eindringlich an der Gestaltung des Karma. Und gerade dann, wenn es sich darum handelt, die vollste Tiefe der menschlichen Seele zu ergreifen und aus den vollsten Tiefen der menschlichen Seele stark radikale Kräfte zu entwickeln, gibt sie diese starken Kräfte, weil alles dasjenige, was innerhalb der Saturnsphäre geschieht, stark geistig ist, intensiv geistig, aber so geistig, daß es auch viel tiefer eingreift, wenn der Mensch heruntersteigt zu einer irdischen Gestaltung; tief, tief greift es ein in die physische Organisation. Es kommt eine physische Organisation zustande, die enthusiasmiert ist für einen Ausgleich desjenigen, was die Seele in einem früheren Erdenleben durchgemacht hat. Es ist ein starkes Zurückschauen da. Man schaut ja, wenn das Karma innerhalb der Saturnsphäre ausgearbeitet wird, auf Erinnerungen, auf Vergangenes, wie sich gestaltet das Wesen in der Saturnsphäre; man schaut da zurück. Dann, wenn der Mensch heruntersteigt in die irdische Sphäre, dann zeigt sich in gewisser Beziehung das negative Abbild desjenigen, was man da durchlebt hat. Das intensive Zurückschauen verwandelt sich in ein tatkräftiges Streben nach Idealen, die nach vorwärts, nach der Zukunft gehen, so daß gerade Menschen, die aus der Saturnsphäre herunter die Ausarbeitung ihres Karma bringen, zukunftbegeisterte Menschen sind, also wirken wollen in Idealen, die nach der Zukunft hinstreben, weil sie in der Saturnsphäre in einem rein geistigen Leben vorzugsweise ins Vergangene hineinschauten.

Diese Individualität, von der ich hier spreche, erschien in der zweiten Hälfte des achtzehnten Jahrhunderts als Friedrich Schiller. Und nehmen Sie nun das ganze Schiller-Leben, nehmen Sie es so, wie es auftrat mit dem ungeheuer wirksamen, künstlerisch vielleicht sehr schwachen Duktus der Schillerschen Jugenddramen, mit all diesem Feurigen, nehmen Sie aber dazu den ungeheuren Ernst, man möchte sagen die ungeheure Melancholie, die auf der Schillerschen Seele ruht, und sehen Sie namentlich das Ergreifende seines Jugendschicksals gerade hervorgehen aus seiner melancholisch-seelischen Grundstimmung; sehen Sie das Sich-Hinarbeiten wiederum zu einer Art begeisterten Auffassung des Griechentums, als er mit Goethe bekannt wurde, sehen Sie das alles als Vordergrund, und sehen Sie dahinter den Menschen, der sich die Grundlage zu dieser Anschauung erworben hat in dem ersten, zweiten christlichen Jahrhundert im Erleben auf der einen Seite des griechischen Christentums, auf der anderen Seite aus der Empörung über das römische Cäsarentum, und wie dann alles vertieft wird zu neuem Karma in der so ernst wirkenden Saturnsphäre. Schiller ist wirklich ein Saturnmensch seinem Karma nach.

Diese Dinge werden nicht in der richtigen Weise von der Seele erlebt, wenn sie bloß theoretisch hinhören will. Sie werden nur richtig von der Seele begriffen, wenn sie mit dem ganzen Gemüte aufgefaßt werden, wenn man zuerst das Gemüt versenkt in dieses ganze geistige Wesen und Leben in der Sternenwelt - hier in der Saturnsphäre -, und wenn man dann, nachdem man das Gemüt vertieft hat zur Auffassung eines irdischen Schicksalswirkens, hinschaut auf ein solches irdisches Schicksalswirken.

Ich will ein anderes Beispiel bringen, das nun wiederum in ganz anderer Weise gewirkt hat. Da kann man hinschauen auf eine Individualität, welche in einem kurz vorher liegenden Erdenleben sogar bis zu einem gewissen Grade zu den Initiierten zählte. Bevor ich aber von diesem menschlichen Karma spreche, muß ich eine Frage zum Ausdruck bringen, die eigentlich jeder sich stellen muß, der über solche Dinge, wie wir sie jetzt besprechen, nachdenkt, und die gewiß viele von Ihnen bis jetzt schon gestellt haben. Es ist die Frage, die sich ergibt, wenn Sie hinhorchen auf dasjenige, was ja in anthroposophischen Betrachtungen gesagt wird: daß es in der Erdenentwickelung der Menschen Initiierte in die großen Geheimnisse des Daseins, Eingeweihte innerhalb der irdischen Weisheit gegeben hat. Wir blicken ja gerade mit einem ungeheuren Respekt, mit einer tiefen Achtung hin auf diese alten Initiierten in der Menschheitsentwickelung. Wenn nun von den Wiederverkörperungen, den wiederholten Erdenleben gesprochen wird, dann kann ja die Frage aufgeworfen werden: Wie ist es mit der Wiederverkörperung dieser Initiierten? — Und die Frage kann weitergehen und kann so gestellt werden: Ja, leben denn nicht etwa in der Gegenwart wiederverkörperte Initiierte? Sollten sich denn gerade für die Gegenwart die Initiierten absolut aus der Welt, in der jetzt gelebt wird zwischen Geburt und Tod, zurückgezogen haben?

Das ist durchaus nicht der Fall. Aber wir dürfen nicht vergessen, daß der Mensch, wenn er als Individualität hinabsteigt aus dem geistig-seelischen, vorirdischen Dasein in ein irdisches Erdenleben, gebunden ist an dasjenige, was ihm irgendein Zeitalter geben kann schon in unsererm physischen Leibe, und dann an Erziehung und an ähnlichen Dingen. Diese Dinge, die müssen hingenommen werden von dem, der sich innerhalb des Irdischen wiederverkörpert. Wir können durchaus hinschauen auf irgendeine initiierte Individualität, meinetwillen in grauer Vorzeit, deren Karma es ist, irgendwie später, im achtzehnten, neunzehnten Jahrhundert wieder da zu sein. Aber im achtzehnten Jahrhundert gibt es ja nirgends innerhalb der Erdenzivilisation solche Leiber, wie es in diesen alten grauen Vorzeiten gegeben hat, Leiber, die so plastisch anschmiegsam sind der menschlich-geistigen Individualität. Es ist ja nur ein Vorurteil einer degenerierten Wissenschaft, daß der menschliche Leib seit undenklichen Zeiten immer derselbe geblieben ist. Er ist in der Tat im Zeitalter des Materialismus hart, unbiegsam, unplastisch geworden, man kann ihn nicht leicht handhaben. Die Vererbungsverhältnisse, die ja wieder zusammenhängen mit der Gesinnung, der ganzen inneren Seelenverfassung der Menschen, sind eben so-der einzelne kann da nichts dafür, die ganze Zivilisation ist schuld -, daß man mit einem Teile desjenigen, was man in der Seele trägt aus der Initiationszeit, eben nicht hineintauchen kann in den physischen Organismus, daher es auch nicht zum unmittelbaren eigenen Bewußtsein bringen kann, denn man kann nur das zum unmittelbaren äußeren Zeitbewußtsein bringen, mit dem man ganz untertauchen kann in den physischen Leib.

Ja, da muß ich allerdings etwas sehr Paradoxes sagen, aber Sie müssen schon dieses Paradoxe hinnehmen, weil es doch eine Wahrheit ist. Sehen Sie, die Initiierten in alten, grauen Zeiten, die waren vor etwas bewahrt, was heute als eine große Wohltat für das Menschengeschlecht angesehen wird, was aber von diesen Initiierten dazumal, wenn es ihnen passiert wäre, durchaus nicht für eine Wohltat, sondern für ein großes Hindernis der Initiation angesehen worden wäre. Heute wird man es nicht zulassen, daß ein Mensch gleich einem Initiierten der grauen Zeiten davor bewahrt bleibt, in solcher Weise schreiben und lesen zu lernen, wie man es eben heute lernen kann. Es geht einem vieles verloren mit der Art und Weise, wie man heute lesen und schreiben lernt: dieses Hineingezwängtwerden in Buchstabenformen, zu denen man ja gar kein menschliches Verhältnis hat. Wie die Europäer, diese «besseren Menschen» gegenüber den Wilden, den amerikanischen Indianern ihre Buchstabenformen gezeigt haben, als sie, diese besseren Menschen, herüberkamen zu den wilden Indianern, da haben diese Indianer eine leise Furcht und Angst davor gehabt, und sie haben die Buchstaben für kleine Kobolde und Dämonen gehalten. Also etwas, wo kleine Kobolde drinnen sind, was ganz unnatürlich ist, zu etwas so Fremdartigem wie alle dieseBuchstabenformen unserer Schrift wird im sechsten, siebenten Jahre der Mensch hingeführt. Was in aller Welt hat denn ein A oder B in der Gestalt, wie wir es an uns herankommen lassen müssen als Kinder, zum menschlichen Leben für einen Bezug? Gar keinen, nicht den geringsten! Im alten Ägypterlande hat man wenigstens eine Bilderschrift gehabt, wo das Bild, das man hingemalt hat, eine Ähnlichkeit hatte mit der Wirklichkeit, und es wurde einem auch zum Bewußtsein gebracht, daß dasjenige, was man da hinmalte, einen Bezug hatte zur Wirklichkeit. Heute lernt man A, B, C als etwas ganz Lebensfremdes. Wir wollen in der Waldorfschule die größten Fehler wieder ausbessern, daher ist diese andere Art, lesen und schreiben zu lernen, unter anderem eingeführt in unserer Schule. Was aber alles aus dem Menschen ausgetrieben wird, was in einem ertötet wird, wenn man in dieser Weise lesen und schreiben lernt, das kann man nicht beurteilen, wenn man nur die Sehnsucht hat, alles materialistisch zu beurteilen, nur mit dem gewöhnlichen Bewußtsein in der Welt zu leben.

Sehen Sie, ich habe keinen Anstoß daran genommen, wohl aber viele andere Menschen: In meinem «Lebensgang» habe ich es genügend angedeutet, daß ich mit fünfzehn Jahren noch nicht orthographisch schreiben konnte. Ich verdanke dem außerordentlich viel. Ich war bewahrt vor mancherlei, vor dem man nicht bewahrt ist, wenn man mit fünfzehn Jahren schon orthographisch schreiben kann. Man wird eben durch mancherlei, das so aus der materialistischen Bildung der Zeit herausstammt, von dem geistigen Leben geradezu abgeschnitten. Es ist eine viel ernstere Frage, als man denkt. Ich deute dieses hier an, damit Sie sehen, daß ja der Initiierte von ehemals nur benutzen kann die Erziehung, die sich ihm bietet. Was kann er denn anderes tun, als sich hineinfinden in Körper und Seele seines Zeitalters? Da muß er vieles zurücklassen, was in seiner Seele veranlagt ist. Aber es wird dennoch an den Erscheinungen des Lebens, die eben in einem bestimmten Zeitalter hervortreten können, auch bei einem Menschen, der äußerlich wie ein gewöhnlicher Erdenbürger, gar nicht wie ein Initiierter wieder auftritt, der karmische Zusammenhang mit der ehemaligen Initiation durchaus durchschaubar sein. Im Karma wirkt ja wirklich nicht dasjenige, was man zunächst als das am meisten im Menschenleben Wirksame glaubt. Wenn man zum Beispiel einen Menschen mit einer bestimmten Geistesverfassung vor sich hat, da ist man, wenn man das Karma bloß verstandesmäßig beurteilt, sehr leicht geneigt, auf eine ähnliche Verstandeskonstitution des vorigen Erdenlebens zurückzugehen. Aber das ist nicht so. Die Dinge, die karmisch frei werden und von einem Erdenleben in das andere hineinwirken, liegen in viel tieferen Seelenregionen als die Verstandeskonfiguration. Ich brauche Ihnen nur ein Beispiel zu nennen, so werden Sie sehen, daß dasjenige, was das Karma beeinflußt, eben aus anderen Seelenregionen herkommt als das bloß Verstandesmäßige.

Eine interessante Persönlichkeit des neunzehnten Jahrhunderts war ja Ernst FHaeckel. Dasjenige, was am meisten den Menschen auffiel an Ernst Haeckel, das war seine materialistisch nuancierte Weltanschauung, sein Kampf gegen Ultramontanismus, römisches Papsttum, römisch-katholische Kirche. Er hat einen solchen Enthusiasmus in diesem Kampf entwickelt, daß er in den Ausdrücken, die er gebraucht hat in diesem Kampf, manchmal zwar ganz entzückend ist, manchmal aber auch geschmacklos. Wenn man aber in sein Karma zurückgeht, dann findet man als seine wichtigste vorhergehende Erdeninkarnation den Papst Gregor, den großen, mächtigen Papst, der gerade die äußerliche weltliche Herrschaft des Papsttums begründen wollte gegenüber dem äußeren Kaisertum; den Papst Gregor, der als Hildebrand hervorgegangen ist aus der Cluniazenser Reform, die, allerdings in ihrer Art, vom zehnten bis elften Jahrhundert diesen Kampf führte gegen das Kaisertum, bis eben einer der ihrigen Papst wurde, der zunächst auch auf seine Art sich auflehnte gegen das weltliche Herrschertum, gegen das damalige Kaisertum. Der Enthusiasmus im Durchdrücken einer Weltanschauung, der Enthusiasmus im Verwirklichen von Impulsen, die aus einer Weltanschauung kommen, das war es, was aus der Hildebrand-Inkarnation hineinwirkt in die Haeckel-Inkarnation. Das ist nur ein Beispiel dafür, daß man durchaus nicht glauben darf, aus der äußeren Beurteilung irgendeiner Seelenkonfiguration ließe sich erraten ein früheres Erdenleben, das maßgebend ist. Darinnen muß man schon vorsichtig sein und auf diejenigen Dinge gehen, die nun eben in Wirklichkeit manchmal als winzige Kleinigkeiten, die an dem Menschen bemerkt werden können, in geistiger Anschauung aufgefaßt werden müssen, und die dann hinter dem Menschen allmählich erscheinen lassen dasjenige, was in seinem früheren Erdenleben war.

Nun, sehen Sie, tiefgründig wirkt ganz besonders Saturnkarma. Da möchte ich den Blick auf eine Individualität lenken, die nun wirklich in einer früheren Inkarnation ein Eingeweihter war. Ich spreche in diesem Falle wirklich objektiv, und es hat mir einige Mühe gekostet, die Wahrheit, die ich nun vorzutragen habe, herauszuarbeiten, weil mir die Individualität eigentlich in ihrer neuen Verkörperung gar nicht sympathisch war, bis heute nicht sympathisch ist. Es handelt sich ja eben um die Feststellung objektiver Tatsachen, und man kann eigentlich, trotzdem es Mühe kostet, mit einer größeren Aussicht auf Richtigkeit das Karma durchschauen der Persönlichkeiten, die einem nicht persönlich irgendwie durch Sympathie nahestanden. Da möchte ich Ihren Blick richten auf eine Individualität, die wirklich in einem vorigen Erdenleben ein Eingeweihter war, und zwar ein Eingeweihter in einer Mysterienart, die etwas Großes, Gewaltiges in der Entwickelungsgeschichte der Menschheit war, ein Eingeweihter in irischen Mysterien, in den Mysterien von Hybernia, auf die ich in meinem Mysteriendrama hingedeutet habe. In diesen Mysterien mußte vieles durchgemacht werden, ehe man hinauf-initiiert wurde zu derjenigen Gestalt der Weistümer, die man gerade in diesen irischen Mysterien empfangen sollte. Da mußte derjenige, der initiiert werden wollte, zunächst erleben einerseits alles dasjenige, was sich an Zweifeln gegenüber den großen Wahrheiten in der menschlichen Seele ablagern kann; der Schüler wurde geradezu erzogen dazu, an allem so stark zweifeln zu können, als man irgendwie zweifeln kann, zweifeln zu können gerade an den höchsten Wahrheiten. Und erst, wenn man in seiner Seele alles das durchgemacht hatte an Schmerzen, an innerer Tragik, an Niedergedrücktheit, ich möchte sagen an innerlichem Zerpreßtsein, alles was man erleben kann im Zweifeln an den höchsten Wahrheiten, dann wurde man, zuerst bildhaft imaginativ und dann in geistiger Realität, zu dem wirklichen Erfassen der Wahrheit hingeführt. So daß ein jeder, der in hybernische Mysterien eingeweiht war, nicht nur gelernt hatte, an die Wahrheit zu glauben, sondern auch, an die Wahrheit nicht zu glauben. Dadurch erst konnte sich das Unerschütterliche seines Festhaltens an der Wahrheit lebenskräftig erweisen.

Noch ein anderes Gefühl wurde wachgerufen bei denjenigen, die zu suchen hatten die Initiationsweisheit Hybernias. Sie wurden zu der Empfindung gebracht, daß eigentlich alles Dasein so sein könnte wie das Erdendasein: eine Illusion, kein wirkliches Dasein. Nicht nur zu zweifeln an der Wahrheit, sondern zuempfinden das Nichts im menschlichen Dasein, das Nichtsein im menschlichen Dasein, dazu wurde der Mensch gebracht. Und dann wurde er gegenüber den sich immer neu gestaltenden ätherischen Mächten und gegenüber den physischen Mächten, die in einer Zerstörung begriffen sind, aber vom Geistigen, von geistiger Seite her immer neu gestaltet werden, gegenüber all dem, was das Leben durchzieht an zerstörenden und wieder aufbauenden Kräften, nachdem sein Gemüt in die richtige Stimmung versetzt war, um ganz zur Imagination in dieser Sache zu kommen, vor zwei mächtige, gewaltige Bildsäulen geführt. Und er wurde dazu veranlaßt, die eine Bildsäule zu drücken: immer wieder stellte sich die Bildsäule her, da diese Bildsäule so gestaltet war, daß sie ganz elastisch war; immer stellte sich dasjenige, was er hineingedrückt hatte, wiederum her, Die Bildsäule behielt immer wieder ihre Form, aber die Bildsäule erschien ihm wie lebendig. Und er wurde, weil feierliche Stimmung es war, in die er zuerst getaucht war bei diesem unmittelbaren Eindruck, den er durch das Berühren erfahren hatte, auf die Eigenheit des Lebendigen hingewiesen. Die andere Bildsäule war so konstruiert, daß, wenn man auf sie drücken wollte, das wieder drinnen blieb, wodurch sie deformiert wurde, Erst wenn man am nächsten Tage wiederum vor sie hingeführt wurde, war sie ausgebessert. Die innere Konstitution des Physischen und des Ätherischen, also etwas von der Wahrheit der Selbstanschauung, zog vor die Schüler hin.

Das war die erste Stufe. Dann wurden sie vor andere Bilder geführt, immer mehr hineingeführt in das tatkräftige Begreifen der inneren Konstitution. Diese Schüler Hybernias umfaßten in der Tat in ihrer Seelenkonstitution stark dasjenige, was geistige Wirklichkeit heißt. Die äußere physische Wirklichkeit achteten sie, wenn sie gewisse Grade der Initiation erreicht hatten, nicht mehr sehr, aber in der geistigen Wirklichkeit wußten die hybernischen Eingeweihten zu leben. War es doch in einer Weihestätte Hybernias so, daß — während in der physischen Welt drüben in Asien das Mysterium von Golgatha in unserer physischen Wirklichkeit sich abspielte - die Hohepriesterschaft Hybernias die Kulthandlungen dahin zuspitzte, daß in derselben Zeit, in der in Palästina vor sich ging in äußerer physischer Realität das Mysterium von Golgatha, drüben in der Weihestätte Irlands das Mysterium von Golgatha als Kulthandlung gleichzeitig gefeiert wurde. Das heißt, es wurde in Hybernia über die Erde herüber eine physische Tatsache als geistige an einem anderen Erdenorte erlebt. Das soll Ihnen eben andeuten, zu welcher Tiefe gerade diese hybernischen Mysterien eigentlich führten.

Nun gibt es eine Individualität, die bis zu einem gewissen Grade in diese hybernischen Mysterien eingeweiht war in einer sehr frühen Zeit und dann später eine weibliche Inkarnation durchmachte; aber die eine Inkarnation Hybernias wirkte tief, tief auf die Seele. Dann machte diese Individualität in einem Leben zwischen Tod und neuer Geburt dasjenige durch, was man erlebt, wenn man durch eine Saturnverarbeitung des Karma geht. Da wurde die ganze Bedeutung der Seelenerrungenschaften, die erlangt werden konnten in einer hybernischen Initiation — nicht in der höchsten, aber in einer Initiation doch bis zu einem gewissen Grade -, rückwärts geschaut in einer nach dem universellen Geschehen gehenden Perspektive. Die ganze Bedeutung desjenigen, was man in Hybernia lernen konnte, wurde gesehen in seiner Stellung gegenüber dem ganzen vergangenen Wirken der Menschenwesenheit. Wie sich dieses Hybernia aus menschlichen Sehnsuchten von Jahrhunderten, von Jahrtausenden allmählich entwickelt hat, wurde da erarbeitet in einer großartigen kosmischen Rückschau. Aber es stand gerade dieser Individualität bevor, als die neuere Zeit heranrückte, eben einen solchen Menschenleib zu haben und eine solche Menschenerziehung, in der sich das Wichtigste davon verbirgt, und doch wiederum in Gemäßheit eben der Zivilisation des neunzehnten Jahrhunderts auslebte. Und wiederum war es so, daß sich dasjenige, was in der Rückschau sich nun die Seele hereingebracht hat beim Heruntersteigen in einen wahrhaftig nicht sehr geeigneten physischen Leib, zu einer für dasjenige, was in irischer Initiation durchgemacht und vom Saturn bearbeitet worden war, gar nicht geeigneten Erziehung, verwandelte in Ideale, die in die Zukunft hereinwirkten. Aber weil es untertauchen mußte in einen Körper, der nicht so war wie die ganz merkwürdigen Körper der alten irischen Eingeweihten, sondern eben wie der Körper eines Franzosen des neunzehnten Jahrhunderts, so trat da vieles zurück, verwandelte sich jedoch in schwungvolle, aber phantastische Bilder, die doch wieder etwas Eindringliches, Großartiges haben. Diese Individualität wurde dann die Persönlichkeit Victor Hugos.

Wiederum sehen Sie, daß selbst bis dahin, wo zwei aufeinanderfolgende Erdenleben so unähnlich sind wie das Leben des irischen Eingeweihten und dasjenige Victor Hugos, Karma hindurchwirkt. Denn man darf nicht in äußerlicher Ähnlichkeit Wirkungen des Karma suchen, sondern man muß sehen auf dasjenige, was in den Untergründen der Menschenwesenheit aus einem Erdenleben in das andere hinübergetragen wird durch das Karma. Um auch auf das Karma des einzelnen Menschen, ja das Karma seiner selbst hinzuschauen, dazu ist eigentlich auch heute die richtige Stimmung, die richtige Seelenverfassung notwendig. Eigentlich wird jede karmische Betrachtung profaniert, wenn man sie empfängt in der Stimmung, die aus der heutigen Zeitbildung, Zivilisation, Zeitschule und so weiter hervorgeht. Anschauungen über das Karma in die Seele hineinnehmen sollte eigentlich auf dem Grunde heiliger Stimmung, einer durch und durch andächtigen Stimmung geschehen. Man sollte eigentlich jedesmal, wenn man an eine karmische Wahrheit herantritt, so etwas in der Seele verspüren, als ob man einen Teil des Schleiers der Isis lüftete. Denn im Grunde genommen enthüllt ja gerade Karma in einer dem Menschen am meisten naheliegenden Art dasjenige, was die Isis war, die ja zu ihrem äußerlich sie kennzeichnenden Wahrspruch hatte: «Ich bin, was da war, was da ist, was da sein wird.» Das aber tritt einem entgegen in einer Weise, wie sie nun der Menschenseele nahe gehen muß, bei der Betrachtung des menschlichen Karma. Und eigentlich erst, wenn man in jener Art, wie wir es jetzt getan haben, auf das Karma, wie es sich im weltgeschichtlichen Werden vollzieht, hinblickt und sich dadurch die nötige heilige Stimmung erworben hat für Karmabetrachtungen, erst dann kann man in der richtigen Art, in der richtigen Seelenstimmung auf dasjenige hinschauen, was vielleicht das eigene Schicksal ist, und wie dieses Schicksal als das eigene Karma sich gestaltet und gebildet hat aus früheren Erdenleben heraus in Zusammenwirkung mit dem, was der Mensch durchgemacht hat zwischen dem Tod und einer neuen Geburt in geistigen Sternensphären. Man ist mit seinem ganzen Menschenwesen hinblickend auf übersinnliche Welten, wenn man in der richtigen Stimmung Karma liest. Denn karmische Betrachtungen machen uns bekannt mit einer Gesetzmäßigkeit, die ganz entgegengesetzt ist der Gesetzmäßigkeit in der äußeren Natur. In der äußeren Natur wirkt der Naturzusammenhang, aber man muß über diesen Naturzusammenhang ganz hinauskommen und zu einem Geistzusammenhang aufblicken können, wenn man die Gesetzmäßigkeit des Karmawirkens ins Seelenauge fassen will. Dazu bereitet natürlich am besten vor, wenn man gerade weithin leuchtendes, weltgeschichtliches Karma betrachtet, um von dem aus das Licht zu empfangen für das, was uns bedeutsam sein muß in dem Erleben des eigenen Karma, für die Betrachtung des eigenen Karma. Und ich wollte eben dadurch, daß ich Ihnen die Wirkungen des Karma in der Weltgeschichte an charakteristischen Persönlichkeiten zeigte, Ihre Stimmung auch für andere Karmabetrachtungen der nächsten Tage vorbereiten.

Eleventh Lecture

Yesterday we began to speak about the connection between human life here on earth between birth and death and the other human life in the supersensible world between death and a new birth with reference to karma. We saw that what has been experienced, done, thought, felt by man in the preceding earth-life and in a series of successive earth-lives, and what is then shaped, formed as the basis of experience in a coming earth-life through the cooperation of man with other human souls who are karmically connected with him, and then with the spiritual entities of the higher Hierarchies, works together in the karma of man. In this way, as we have seen, the historical life of humanity becomes transparent. We see, so to speak, every individual human being - whether he accomplishes outstanding, world-shaping things, whether he works in small circles - on the background of a comprehensive spiritual event. We have seen in particular how the observation of human destiny, when we begin to understand it, appears to us as the outer, earthly expression of an underlying powerful, universal event in the spiritual world. We have thus shown how it is man himself who carries that which happens in an earlier earthly epoch into a later earthly epoch and brings it to fruition. Thus it is through man that the connections of historical development come about, and I believe it is an uplifting impression that such historical observation can make on man. Yes, the way in which we feel our own karma, how we can live into this own karma, is felt correctly if we first of all - before we go into the experience of the individual karma in the following lectures - see precisely in personalities whose lives are more or less generally known, how the effect of the individual earth life is shaped into the following earth lives.

We have learned from examples how the whole spiritual constitution and the spiritual beings belonging to a planetary sphere have an effect on that which the human being, by passing through the gate of death and living on in the spiritual world, brings from himself into this spiritual world. We have made remarks about how the Jupiter sphere works in a peculiar way. The Saturn sphere is even more shattering in its peculiarity, the way Saturn works is even more shattering. You know, as I have already mentioned, that even with the insight of initiation, in order to see all the connections independently, one must look back from an age beyond the sixty-third year to the epoch of life from the fifty-sixth to the sixty-third year, so that one can judge that which can work on man from the sphere of Saturn in the whole context of the spiritual life and weaving of the universe. For everything that works in connection with the Saturn sphere is such that actually within the Saturn sphere there is a strong, a penetrating consciousness among all beings about the past, and there is more or less unconsciousness about the present. This makes a shattering impression. The Saturnian beings actually work in their present deeds, including the effect of the seraphim, as if from an unconsciousness, they do not know directly, so to speak, what is happening to them and through them at the present moment; but they know immediately, and indeed penetratingly and exactly, what they have done, thought, what has happened to them, when it has happened.

I would like to use an image to characterize this peculiar way of being in the Saturn sphere. Imagine you were walking around on earth as a human being, never knowing at the present moment what you were doing, what you were thinking, what was going on with you or through you, but you were going - let us take a simple event - somewhere. Where you are walking, you do not see yourself, but you leave traces behind: let us assume that a snowman emerges from your immediate position from before. You take another step: another snowman, another step: another snowman and so on. In this way you are always vividly recorded and you look back at exactly what you were. Even at the moment when something happens through you, you see how it is there, how it remains there, how it places itself in the eternal. And you see back into a perspective, recorded as in an eternal chronicle in the universe, everything that has happened through you. For such is the self-consciousness of the Saturnian beings. But everything that is seen by the Saturnian beings in this way as past becoming is in turn connected with the past becoming of all the individual beings of the whole planetary system, so that the consciousness of the Saturnian beings consists, so to speak, in the fact that at every moment they look back on the whole memory - if I may express myself in this way - of the whole living planetary system in all its beings in their ability to remember. Everything is recorded in this cosmic-universal memory capacity of Saturn's beings.

If the initiated observer is already extraordinarily shaken by the discovery of the weaving and being in the Saturn sphere, this is even more the case when he now sees how those beings carry the effect of their previous earth lives down into a new earth life, after they have just had to work out their karma within the Saturn sphere through their particular experiences. And indeed, the contemplation of the universe gains tremendously in majestic, powerful content when one knows this from a world-historical personality.

If you look at the life of such personalities here on earth, it leads you - if you look at it spiritually, not just spell it out, but read it - up into the life and essence of the Saturn sphere. The view of the spiritual gains tremendously when one sees the sphere of Saturn at work. It sees it working down to earth in that which happens on earth; it sees here a reflection of that which takes place in the sphere of Saturn. I would like to illustrate this with an example.

You can look at a human individuality that went through its life in the south of Europe in the first, second Christian century, when Greekness still had a strong influence on the course of Christian development; which at that time had a strong, fine, somewhat intellectually colored receptivity of the soul for Greek colored Christianity, and was transferred into the Roman Empire, where it went through everything that one could go through in the first centuries of the spread of Christianity in the Roman Empire: the persecutions of Christians with their injustice, the violence of the Roman Caesarism, everything that lay there in the way the Roman Caesarism behaved towards the finer people; to a soul that went through what can be seen there in the deepest sense with indignation and actually went through death with a resigned mood at that time, which said to itself: Can a world actually develop progress in which such a thing is possible? - This soul came to a certain doubt as to whether there is still a balance between good and evil in the world at all, from the contemplation of Roman Caesarism, and before its mental, before its spiritual gaze stood on the one side the evil of the Caesars and on the other side the nature of individual Christian martyrs cast in martyrdom. This soul saw the good on the one side and the evil on the other in stark, harsh contrast. With this impression she passed through the gate of death, then went through less significant lives on earth. For that which had been dumped on this soul in that earthly life in the Greco-Roman existence had made deep furrows in the life of the soul. It was this that was then, as the eighteenth century approached, further elaborated within the Saturn sphere into further karma of this individuality.

The Saturn sphere works seriously and insistently on the shaping of karma. And precisely when it is a matter of seizing the fullest depths of the human soul and developing strongly radical forces from the fullest depths of the human soul, it gives these strong forces, because everything that happens within the Saturn sphere is strongly spiritual, intensely spiritual, but so spiritual that it also intervenes much more deeply when the human being descends to an earthly formation; deeply, deeply it intervenes in the physical organization. A physical organization comes into being that is enthusiastic about balancing out what the soul has gone through in a previous life on earth. There is a strong looking back. When karma is being worked out within the sphere of Saturn, one looks back at memories, at the past, at how the being has shaped itself in the sphere of Saturn. Then, when man descends into the earthly sphere, the negative image of what he has lived through is revealed in a certain respect. The intense looking back is transformed into an energetic striving for ideals that go forwards, towards the future, so that precisely people who bring the working out of their karma down from the Saturn sphere are people who are enthusiastic about the future, who therefore want to work in ideals that strive towards the future, because in the Saturn sphere they looked preferably into the past in a purely spiritual life.

This individuality of which I speak here appeared in the second half of the eighteenth century as Friedrich Schiller. And now take the whole of Schiller's life, take it as it appeared with the tremendously effective, perhaps artistically very weak style of Schiller's youthful dramas, with all this fieriness, but also take the tremendous seriousness, one might say the tremendous melancholy, which rests on Schiller's soul, and see in particular the poignancy of his youthful destiny emerging precisely from his melancholic-soulful basic mood; see how he worked his way towards a kind of enthusiastic view of Greekness when he became acquainted with Goethe, see all this as a foreground, and behind it see the man who acquired the basis for this view in the first, second Christian century in the experience on the one hand of Greek Christianity, on the other from the indignation against Roman Caesarism, and how everything is then deepened into new karma in the sphere of Saturn, which has such a serious effect. Schiller really is a Saturnian according to his karma.

These things are not experienced by the soul in the right way if it merely wants to listen theoretically. They are only correctly understood by the soul when they are grasped with the whole mind, when one first immerses the mind in this whole spiritual being and life in the starry world - here in the Saturn sphere - and when one then, after having deepened the mind to the understanding of an earthly working of destiny, looks at such an earthly working of destiny.

I will give another example, which in turn has worked in a completely different way. Here we can look at an individuality which in a previous earthly life was even to a certain extent one of the initiates. But before I speak of this human karma, I must express a question which must actually be asked by everyone who thinks about such things as we are now discussing, and which I am sure many of you have already asked. It is the question that arises when you listen to what is said in anthroposophical considerations: that in the earthly development of human beings there have been initiates into the great mysteries of existence, initiates within the earthly wisdom. We look upon these ancient initiates in the evolution of mankind with a tremendous respect, with a deep regard. When we speak of re-embodiments, of repeated earthly lives, then the question can be raised: What about the re-embodiment of these initiates? - And the question can go further and can be put like this: Yes, are there not re-embodied initiates living in the present? Should the Initiates have absolutely withdrawn from the world in which we now live between birth and death, especially for the present?

This is by no means the case. But we must not forget that man, when he descends as an individuality from the spiritual-soul, pre-earthly existence into an earthly life on earth, is bound to that which any age can give him already in our physical body, and then to education and similar things. These things must be accepted by the one who re-embodies within the earthly. We can certainly look to some initiated individuality, for my sake in the distant past, whose karma is to be there again somehow later, in the eighteenth, nineteenth century. But in the eighteenth century there are no such bodies anywhere within earthly civilization as there were in those old grey prehistoric times, bodies that are so plastically conformable to human-spiritual individuality. It is only a prejudice of a degenerate science that the human body has always remained the same since time immemorial. In the age of materialism it has indeed become hard, inflexible, unplastic, it cannot be handled easily. The hereditary conditions, which are again connected with the attitude, the whole inner constitution of the human soul, are just such - the individual cannot help it, the whole civilization is to blame - that one cannot dive into the physical organism with a part of that which one carries in the soul from the initiation time, and therefore cannot bring it to one's own immediate consciousness, for one can only bring that to the immediate outer consciousness of time with which one can completely submerge into the physical body.

Yes, I have to say something very paradoxical, but you have to accept this paradox because it is a truth. You see, the initiates in the old, gray times were protected from something which today is regarded as a great boon for the human race, but which in those days, if it had happened to them, would not have been regarded as a boon at all, but as a great obstacle to initiation. Today one will not allow a person to be prevented from learning to read and write in the same way as an initiate of the gray ages, as one can learn today. Much is lost with the way we learn to read and write today: this being forced into letter forms to which we have no human relationship at all. When the Europeans, these “better people” compared to the savages, showed the American Indians their letterforms, when they, these better people, came over to the wild Indians, these Indians had a quiet fear and dread of them, and they thought the letters were little goblins and demons. So something with little goblins in it, which is quite unnatural, to something as strange as all these letter forms of our writing, man is led to in the sixth, seventh year. What on earth has an A or B in the form that we must allow to come to us as children any relation to human life? None at all, not the slightest! In ancient Egypt they at least had a pictorial script where the picture they drew had a resemblance to reality, and it was also made clear to us that what we drew there had a relation to reality. Today you learn A, B, C as something quite alien to life. In the Waldorf School we want to correct the greatest mistakes, which is why this different way of learning to read and write has been introduced in our school. But what is driven out of a person, what is killed in him, when he learns to read and write in this way, cannot be judged if he only has the desire to judge everything materialistically, to live in the world only with ordinary consciousness.

You see, I didn't take offense at this, but many other people did: In my “Lebensgang” I have sufficiently indicated that at the age of fifteen I could not yet write orthographically. I owe a great deal to this. I was protected from many things that you are not protected from if you can write orthographically at the age of fifteen. You are virtually cut off from the spiritual life by many things that stem from the materialistic education of the time. It is a much more serious question than one might think. I allude to it here so that you may see that the initiate of former times can only use the education that is offered to him. What else can he do but find his way into the body and soul of his age? There he must leave behind much that is inherent in his soul. But the karmic connection with the former initiation will nevertheless be quite clear from the phenomena of life that can emerge in a particular age, even in the case of a person who reappears outwardly like an ordinary earthling, not at all like an initiate. In karma, it is really not that which is initially believed to be the most effective in human life. If, for example, you have a person with a certain mental constitution in front of you, you are very easily inclined to go back to a similar mental constitution of the previous life on earth if you judge the karma merely intellectually. But this is not so. The things that become karmically free and have an effect from one earth life into another lie in much deeper regions of the soul than the configuration of the mind. I need only give you an example and you will see that what influences karma comes from other regions of the soul than the merely intellectual.

An interesting personality of the nineteenth century was Ernst FHaeckel. The thing that struck people most about Ernst Haeckel was his materialistically nuanced worldview, his fight against ultramontanism, the Roman papacy and the Roman Catholic Church. He developed such enthusiasm in this struggle that the expressions he used in this fight are sometimes quite delightful, but sometimes also tasteless. But if you go back into his karma, you find that his most important previous incarnation on earth was Pope Gregory, the great, powerful pope who wanted to establish the external worldly rule of the papacy over the external emperorship; Pope Gregory, who emerged as Hildebrand from the Cluniac reform, which, albeit in its own way, waged this struggle against the empire from the tenth to the eleventh century, until one of its own became pope, who initially also rebelled in his own way against the secular rulership, against the empire of the time. The enthusiasm in pushing through a worldview, the enthusiasm in realizing impulses that come from a worldview, that was what worked from the Hildebrand incarnation into the Haeckel incarnation. This is only one example of the fact that one must by no means believe that a previous earthly life, which is decisive, can be guessed from the external assessment of any soul configuration. In this one must be careful and look at those things which in reality must sometimes be perceived spiritually as tiny little things which can be noticed in a person, and which then gradually reveal behind the person that which was in his previous earthly life.

Now, you see, Saturn karma in particular has a profound effect. I would like to draw your attention to an individuality that was really an initiate in a previous incarnation. I am really speaking objectively in this case, and it has taken me some effort to work out the truth that I now have to present, because I did not actually like the individuality in its new incarnation, and still do not like it today. It is a matter of establishing objective facts, and despite the effort involved, you can actually see through the karma of personalities who were not personally close to you in some way through sympathy, with a greater chance of accuracy. I would like to direct your attention to an individuality who really was an initiate in a previous life on earth, an initiate in a kind of mystery which was something great and mighty in the history of human development, an initiate in Irish mysteries, in the mysteries of Hybernia, to which I have alluded in my mystery drama. In these mysteries much had to be gone through before one was initiated upwards to the form of the wisdoms which one was to receive in these Irish mysteries. The one who wanted to be initiated first had to experience everything that can be deposited in the human soul in the form of doubts about the great truths; the disciple was virtually educated to be able to doubt everything as strongly as one can somehow doubt, to be able to doubt precisely the highest truths. And only when one had gone through all the pain in one's soul, the inner tragedy, the depression, I would like to say the inner crushing, everything one can experience in doubting the highest truths, then one was led, first imaginatively and then in spiritual reality, to the real comprehension of the truth. So that everyone who was initiated into the Hybernian Mysteries had not only learned to believe in the truth, but also not to believe in the truth. Only then could the steadfastness of his adherence to the truth prove to be vital.

Another feeling was awakened in those who sought the initiatory wisdom of Hybernia. They were made to feel that all existence could actually be like earthly existence: an illusion, not a real existence. Man was brought not only to doubt the truth, but to feel the nothingness in human existence, the non-existence in human existence. And then he was brought before two powerful, mighty image-pillars in the face of the etheric powers which are always forming themselves anew and in the face of the physical powers which are in the process of destruction, but which are always being formed anew by the spiritual, by the spiritual side, in the face of all the destructive and reconstructive forces which pervade life, after his mind had been put in the right mood to come completely to imagination in this matter. And he was induced to press one of the pillars: again and again the pillar was restored, since this pillar was so formed that it was quite elastic; again and again that which he had pressed into it was restored, the pillar always retained its form, but the pillar seemed to him to be alive. And because it was a solemn mood in which he was first immersed in this immediate impression, which he had experienced by touching it, he was made aware of the peculiarity of the living. The other pillar was constructed in such a way that if you tried to press on it, it remained inside, which deformed it, and only when you were brought before it again the next day was it repaired. The inner constitution of the physical and the etheric, i.e. something of the truth of self-perception, moved in front of the pupils.

This was the first stage. Then they were led before other images, led more and more into the active comprehension of the inner constitution. These disciples of Hybernia did indeed strongly embrace in their soul constitution that which is called spiritual reality. When they had attained certain degrees of initiation, they no longer had much regard for the outer physical reality, but the Hybernian initiates knew how to live in the spiritual reality. In one of Hybernia's places of consecration it was the case that - while in the physical world over in Asia the Mystery of Golgotha was taking place in our physical reality - the High Priesthood of Hybernia intensified the acts of worship in such a way that at the same time as the Mystery of Golgotha was taking place in Palestine in external physical reality, over in Ireland's place of consecration the Mystery of Golgotha was being celebrated as an act of worship at the same time. This means that in Hybernia a physical fact was experienced across the earth as a spiritual fact in another place on earth. This should give you an idea of the depth to which these Hybernian mysteries actually led.

Now there is an individuality that was initiated to a certain degree into these Hybernian Mysteries at a very early time and then later went through a female incarnation; but the one incarnation of Hybernia had a deep, deep effect on the soul. Then, in a life between death and a new birth, this individuality went through what one experiences when one goes through a Saturnian processing of karma. Then the whole significance of the soul's attainments, which could be attained in a Hybernian initiation - not in the highest, but in an initiation nevertheless to a certain degree - was looked at backwards in a perspective following the universal events. The whole significance of what one could learn in Hybernia was seen in its position in relation to the whole past activity of the human being. How this Hybernia gradually developed out of human longings of centuries, of millennia, was worked out in a magnificent cosmic retrospective. But it was precisely this individuality, as the newer time approached, that was to have such a human body and such a human education, in which the most important of it is concealed, and yet again lived out in accordance with the civilization of the nineteenth century. And again it was so that what in retrospect the soul had brought in when descending into a truly not very suitable physical body was transformed into an education that was not at all suitable for what it had gone through in Irish initiation and had been worked on by Saturn, into ideals that had an effect on the future. But because it had to submerge into a body that was not like the very strange bodies of the old Irish initiates, but rather like the body of a nineteenth-century Frenchman, much of it receded, but was transformed into lively but fantastic images, which nevertheless have something haunting and grandiose about them. This individuality then became the personality of Victor Hugo.

Again, you see that even where two successive lives on earth are as dissimilar as the life of the Irish initiate and that of Victor Hugo, karma works through them. For one must not look for the effects of karma in external similarities, but one must look at what is carried over from one earthly life into the other through karma in the subsoil of the human being. In order to look at the karma of the individual human being, indeed the karma of himself, the right mood, the right state of soul is actually necessary today. Actually, every karmic contemplation is profaned if it is received in the mood that emerges from today's education, civilization, school of the times and so on. Taking views on karma into the soul should actually be done on the basis of a holy mood, a thoroughly devout mood. Every time you approach a karmic truth, you should actually feel something in your soul as if you were lifting a part of the veil of Isis. For basically, karma reveals in a way that is closest to the human being what Isis was, who had as her outwardly characteristic truth: “I am what was there, what is there, what will be there.” But this confronts us in a way that must now come close to the human soul when contemplating human karma. And actually only when one looks at karma as it takes place in world-historical development in the way we have now done, and has thereby acquired the necessary holy mood for contemplating karma, only then can one look in the right way, in the right mood of soul, at what is perhaps one's own destiny, and how this destiny as one's own karma has formed and shaped itself out of earlier earthly lives in interaction with what man has gone through between death and a new birth in spiritual star spheres. When we read karma in the right mood, we are looking with our whole human being towards supersensible worlds. For karmic observations make us familiar with a lawfulness that is quite the opposite of the lawfulness in outer nature. In outer nature, the natural context is at work, but one must be able to go beyond this natural context and look up to a spiritual context if one wants to grasp the lawfulness of karma's working in the eye of the soul. The best preparation for this is, of course, to look at karma that shines from afar, world-historical karma, in order to receive the light from there for what must be significant for us in the experience of our own karma, for the contemplation of our own karma. And by showing you the effects of karma in world history through characteristic personalities, I also wanted to prepare your mood for other karma reflections in the coming days.