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A READER'S JOURNAL
Manifestations of Karma, GA#120
11 Lectures in Hamburg, May, 1910
by
Rudolf Steiner
ARJ2 Chapter: Spiritual Science
Published by Rudolf Steiner Press/UK in 2011
A Book Review by Bobby Matherne ©2016
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Once we accept the reality that we each live serial lives, we get very interested in karma because it affects our daily life in this incarnation. How does our karma manifest itself in our life? It certainly doesn't show up at our front door ringing a bell, does it? So what are the ways in which it shows itself?
In her Foreword, Heidi Herrmann-Davey writes, "In the Manifestations of Karma lectures he [Rudolf Steiner] gives illustrative examples of the workings of karma which reveal the interweaving of individual personal karma with the karma of larger groups of people and ultimately that of humanity as a whole."
We cannot be afraid of our karma if we understand we are the agent which fashions our destiny in the time between lives on Earth. Although certain things will happen to us of necessity, this does not eliminate our freedom to act in response to them. Heidi continues, "How we respond to these in our earthly life is a matter of our individual freedom and will determine our future karma."
If you think that reincarnation and karma as presented by Steiner's spiritual science is some abstract airy-fairy nonsense, something one can believe in or not, something which has no bearing on your daily life, perhaps you should stop reading here. If you can accept the possibility of karma being a reality about which you want to learn more, this is the right place for you to be.
[page 1,2] As I have already pointed out on many occasions spiritual science is not an abstract theory, a mere doctrine or teaching; it is a source of life and fitness for life and fulfils its task only when the knowledge it can impart pours something into our souls which make us more competent and effective. . . . Karma will reveal itself to us as a teaching which not only tells us how different things in the world relate to one another, but will make our lives more satisfying and rich.
We can read about a famous composer whose parents scoffed at his wanting a music career and sent him to the university to become a lawyer. But when he arrives, he skips all his law classes and spends his time studying and learning his trade as a musician. This is his karma at work, which his parents were oblivious to, but his reaction was immediate, switching from law to music as soon as he was out of their control. Sometimes students head to college and study medicine, but grow up to find out later they hate being a medical doctor and switch into some completely different career. Steiner likens such a delayed response to one's karmic working-out to a compressed rubber ball which will stay under pressure until it finally is released and returns to full size again.
[page 8] It is possible to repress something for a certain time, but through the very fact of being repressed it gains a special force, especially inwardly; an elastic force, as it were, is built up in the soul. This might be compared with the squeezing of an india-rubber ball which we can compress to a certain point where it resists, and if it were allowed to spring back it would do so in proportion to the force with which we have just compressed it.
My parents were blue collar workers who were happy with whatever career I chose, so I cannot figure out why parents would drive their children into a certain career. But I have known people driven to a certain career and have watched, in many movies, lives that were thus afflicted by parental influences, inevitably resulting in a rebound later in life. When my son was five, one day he announced to us that he wanted to be a boxer when he grew up. About a week later he said he wanted to be a librarian. I figured, with that diverse range of interests, he could make up his own mind as to a career. It is good for parents to have standards, as these will influence their children's choices, but to impose their own career choices upon their children is to drive them against their own karma, a karma which we as parents have often no clue as to its existence.
[page 11] Supposing we have brought up a child during the first seven years of his life without ever assuming — as it is generally assumed — that if an individual is to lead a good and useful life he must conform to our own standards of what makes a person good and useful. For in that case we would be keen to train the child strictly in everything we consider essential to being good and useful.
This phenomenon is so prevalent in the new millennium that we have a name for such people: helicopter parents. They hover over their precious children like a helicopter over a traffic jam during the day and shine a spotlight on them like a police copter following a thug by night. They have already determined how their child is going to grow up to be useful in the world. Outdoors, I have seen one mom take her own hat and place it on her daughter's head to protect her girl from getting too much sun. The little girl's response was to take it off again, so the mom was forced to hold it suspended like a copter over her child.
[page 11, 12] Whereas if we recognize at the outset that one can be good and useful in many different ways, and that there is no need to determine in which of these ways the child with his individual talents is to become a good and useful human being, we would say: 'Whatever may be my ideas of a good and useful person, this child is to become one through having his best talents brought out. and these I must first discover. What matter the rules by which I myself feel bound? The child himself must feel the need to do what he does. If I wish to develop the child according to his individual talents, I must try first to develop tendencies latent in him and draw them out so that he may above all realize them and act in accordance with them. This shows us that there are two quite different ways of influencing a child in the first seven years of his life.'
Does this sound a little farfetched to you? The effects of early childhood influences of freedom versus constriction often only show up in the old age.
[page12] If we now look at the child in his later life it will be a long time before the essential effects are manifested of what we have in this way brought into the first years of his life. Observation of life reveals to us that the actual effects of what was put into the child's soul in his earliest years as causes do not manifest until the very evening of life. A person may possess to the very end of his life an active mind, if he has been, as a child, educated in this way; that is, if the living, inherent tendencies of his soul have been observed and naturally developed. If we have drawn out and developed his innate powers we shall see the fruits in the evening of his life displayed as a rich soul-life. On the other hand, in a starved and impoverished soul and a correspondingly weak old age (for we shall see later on how a starved soul reacts on the body), is manifested what we have done wrong in our treatment of a person in earliest childhood. This is something in human life which in a certain way is so regular that it is applicable to everyone as a connection between cause and effect.When a human being is about three years old, its hippocampus (which transmits memory to cortex) first becomes operational and this represents the dawn of human consciousness, that is, the time when our first declarative memories are available from our cortex. The cortex begins receiving memories at three, but not every memory reaches it because the hippocampus takes two more years to become fully operational, at about the age of five. What happens to events from conception to five which do not make it to the cortex? They remain as mute memories in the limbic system of the root brain, unconscious memories of the various physical body states of the body. These mute memories can be triggered later in life, e.g., some bodily state can occur and trigger a full-fledged emotional state ranging from happiness to deep despair or fear. In the science of doyletics, these mute memories or physical body states are called doyles, or doylic memories, to distinguish them from declarative or ordinary memories. A simple memory procedure called a Speed Trace can allow anyone to trace away unwanted (bad) emotional states in a few minutes. In doing so, the previously unconscious memory is turned into an ordinary memory. When one does such a trace, one has a fully functional hippocampus working which can feed the unconscious event to one's cortex, making the event fully conscious for the first time. After a trace, the unwanted bodily state no longer arises, but the memory of the original event arises.
Steiner explained over a hundred years ago that most people cannot recollect memories before the three-year-old stage of their life. He didn't name the brain functions involved, but he knew the effects that were evident.
[page 13] There is indeed, a point of time when my recollections of life begin, which does not coincide with my birth, but which comes somewhat later. With the exception of initiates this is how people experience this — they refer to their consciousness as reaching back to just that point. There is, indeed, something very remarkable in the period of time between birth and the beginning of this recollection of life, and we shall return to it again as it will throw light upon important matters. Except, then, for this period between birth and the beginning of memory we can say that life between birth and death is characterized by the fact of one consciousness extending throughout that period of time.
We have one consciousness going back to the beginning of memory, but we have also an unconscious source of feelings, physical body states, which go further back, far into the womb, which has an impact on the rest of our lifetime. At ten, at forty, or at eighty, one can trace, recover, and convert these bodily states into ordinary memory and thus remove the deleterious impact of them on our subsequent life. Steiner was an extraordinary individual who could find the connection between events below the beginning of memory and thus make the connection with events after that time. The Speed Trace is a simple memory procedure that an ordinary individual can learn and use today, requiring no extraordinary skills of memory to place these connections before one's soul.
[page 13, 14] Normally people do not look for the causes of what happened to them later in life in earlier periods of their life; yet it would be possible to find such connections if sufficient attention were paid and if all possible aspects were properly investigated. When we use the consciousness we all have in the form of our memory consciousness and try to place before our soul the connection between earlier and later events in the karmic sense, we might say, for example: I can see that certain things that have happened to me might not have happened if this or that event had not taken place earlier in my life. Or else: Now I am paying for what my early upbringing has done to me. Even if all you achieve is understanding a certain connection between the wrong others have caused in you through the way you were brought up and certain events in your later life, it will be helpful to an extent. It is easier then to find ways and means of counteracting the early harm suffered. Indeed, recognizing such connections between causes and effects in the different periods of our life which we can contemplate with our ordinary consciousness can be of very great benefit.
Many of the wrongs done to us before the age of consciousness result in our reliving the bodily states of these wrongs, over and over again, until we remove them. Some people remove them over the course of decades, wondering perhaps as I did, "Why do I hate macaroni and cheese?" By age thirty, I realized that I like cheese and separately I like macaroni, so I tried them together and they were okay, the dish no longer caused my previous bodily states of physical disgust. This is an example of how each of us might do an unconscious Speed Trace over a period of decades. A conscious Speed Trace can be done at any age above five years old, the younger child needs some guidance, but it can be easily led through the steps of removing some fear or anger doyles by a knowledgeable adult.
Doyles of anger can have a serious effect on people around us. To trace them away is to undo the wrongs done to us, and simultaneously prevent us from doing these wrongs to others from now on.
[page 14, 15] Thus we see that it is desirable to reach beyond our immediate life karma and attain to an understanding of the laws of karma. This may be very useful in our life. What should a person do who in his fortieth year attempts to avert the effect of wrongs done to him, or wrongs which he himself did in his twelfth year? He will do everything to avert the consequences of his own misdeeds or those of others towards him. He will to a certain extent replace by another the effect which would inevitably have arisen had he not intervened. The knowledge of what happened in his twelfth year will lead him to a definite action in his fortieth year, which he would not have taken unless he had known what it was that had happened in his twelfth year. What, then, has the man done by looking back at his early life? He has applied his consciousness to make a certain effect follow a certain cause. He has willed the effect and has brought it about. This shows us how, in the line of karmic consequences, our will can intervene and bring about something which takes the place of the karmic effects which would otherwise have followed. If we consider such a case in which a person has quite consciously brought about a connection between cause and effect in life, we could conclude that in this case karma, or the laws of karma, have penetrated his consciousness, and he has himself, in a certain way, brought about the karmic effect.
As a result of the innovative research of Doyle Henderson, I am able to present you a simple method of intervening in the karma of your life, the Speed Trace. Rightly understood, bodily states encountered before the onset of consciousness at three years old can be reactions to events which happened in a this lifetime or a previous lifetime, both of which a child can access. If a pre-incarnation event is triggered in say, a one or two year old, the doyles that are stored become a part of the child's current incarnation and can be later traced away. In my own helping individuals trace away onerous doyles, in many cases, they have insisted on going back before birth and then successfully removed the offending doyle. In my Essay, The Childhood of Humanity, I endeavor to explain how this is possible as a human capability.
Our current cultural epoch is the fifth in this series, Indian, Persian, Egyptian-Chaldean, Greco-Roman, and US — our epoch — we won't officially have a name till our epoch is over. But look at this small diagram which shows how the E-C epoch mirrors the US epoch, and note how the Greco-Roman epoch at the bottom is the fourth epoch and represents the turning point, the nadir of our fall in materialism, and how US as the fifth epoch mirrors E-C the third epoch. (See Diagram below.) We may not understand the importance of this in our age, but the famous astronomer Kepler certainly did in his age. He states his understanding explicitly in this passage from the preface to his De Harmonice Mundi:
[page 19] 'Yes, it is I who have robbed the golden vessels of the Egyptians to make an offering to my God far removed from Egyptian bounds. If you will forgive me, I will rejoice, but if you blame me I must bear it; here I throw the dice and I write this book. What matter if it is read today or later — even if centuries must elapse before it is read! God himself had to wait six thousand years for the one who recognized his work.'The idea that animals are automatons and have no soul is often ascribed to Rene Descartes, but Steiner avers that is a misunderstanding of the great philosopher's work. He references Descartes' Discourse where he writes that animals not only "have less reason than men, but that they have none at all, since it is clear that very little is required in order to be able to talk." (Page 60 of Discourse, E.B.G.B. Vol. 31)
[page 28] The materialism of modern times is only a consequence of the fact that even the most spiritual of religions, Christianity, was at first conceived of in purely materialistic terms in the West. It is, after all, the destiny of western humanity, of the western nations, that they have to work their way up from the low grounds of materialism and develop — through overcoming these materialistic views and tendencies — the forces which will lead to the highest spiritual life. It is a consequence of this destiny, this karma, that the peoples of the West have a tendency to consider animals as mere automata.
It is clear that Descartes did, however, envision that animals had some elements of a soul, "permeated and animated by so-called Spirits of Life." Animals do not each have a complete individuality, which in humans we call an "I", but they contain a primitive version of soul, a piece of a Group Soul of its species to which the animal returns to upon death. As a result, animals do not reincarnate as humans do.
[page 29, 30] In the animal kingdom we find nothing resembling that human individuality which is preserved when a person passes through the gate of death and lives a particular life in the spiritual world during the period from death to a new birth in order then to enter existence again by a new birth.
Beavers bring their teeth into a new incarnation together with the knowledge of using them to build a dam. Humans bring their knowledge of how to build a new set of teeth about age seven. Everything else, we learn after we arrive in our new body. How can the beaver bring such knowledge along into life and humans can't? Are we dumber than beavers? No, humans developed such knowledge in the course of evolution and left them behind in the beavers. Similarly humans left behind amazing powers in the various other animals as part of evolving into human form.
[page 32] It is not that man in a primordial past missed this endowment of capabilities while the animals took them all for themselves; he also received these powers, indeed in a far greater degree than the animals. For although the latter beings bring a certain great artistic skill into the world with them, this is, however, limited in extent. Fundamentally at birth the human being can do nothing at all, and he has first to learn everything which concerns the outer world.
Humans have incorporated their original primitive animal powers into producing the higher human organization. While beavers can still build impressive dams, humans can stay as busy as "two little beavers 'n a bee"(1) doing an enormous variety of tasks. Why did humans operate on their inner organization using the external skills we see demonstrated by animals? (Page 32, 33)
[page 33] Because only by acquiring this inner organization could man become the vehicle of what at the present time is the 'I' which progresses from incarnation to incarnation. No other organization could have become this bearer of the 'I', because it depends altogether upon the external shrine whether an 'I'-individuality is able to be active in the earthly existence or not.
This next passage is going to shake up a few cherished beliefs about the Devil among Christians and others. What they call the Devil is Lucifer, a spiritual being at the level of the Elohim during the time the Christ Being was also an Elohim. It is of utmost importance to understanding of the Christ Deed called the Mystery of Golgotha for us to know that the deeds of an Elohim can only be undone by another Elohim. Yes, evil resulted from the deed of Lucifer, but it should never overshadow the good for all of humanity which resulted from that deed. Rightly understood, this deed was a great sacrifice by Lucifer and it gave us our humanity.
[page 37] During the old Moon evolution certain beings remained behind as the luciferic beings, and through them much that is evil has resulted; but to them we also owe what makes human existence possible, namely, the possibility of freedom, of the free development of our inner being. Indeed, we may say that in a certain sense the remaining behind of the luciferic beings was a sacrifice. They remained behind so that during the Earth existence they would exercise certain activities; they could bestow on man the qualities which pertain to his dignity and self-determination. We must accustom ourselves to entirely different ideas from those which are customary; for according to the usual ideas one might perhaps say that the luciferic spirits failed to progress and had to remain behind; and we could not excuse their negligence. But it was not a question of the negligence of the luciferic beings; in a certain sense their remaining behind was a sacrifice, in order that they might be able to work on our earthy humanity through what they acquired by this sacrifice.
This luciferic sacrifice became like a distillation process for human beings, and in any distillation there are denser elements which remain behind. What we call plants and animals are the two kingdoms which were left behind as humans evolved. The animal kingdom was left behind after the Moon stage of evolution of humans, after the Moon separated from the Earth in a great distillation.
[page 41, 43] Thus, side by side with man, we see a kingdom of organisms actually developing, which, by preserving the Moon character, had become incapable of becoming bearers of human individualities (i. e., the human "I"). These organisms are essentially those which have become our present animal kingdom. . . . They are the descendants of the bodies we no longer wished to occupy after the exit of the Moon.
We owe a debt to animals which we can only make good in the way we treat animals now. Steiner explains:
[page 47] Therefore, with the progress of evolution, through the knowledge of karma, the human being's relationship to the animal world will progress, too, beyond what it is now, especially in the West. The human being will raise up again what he cast down, and this will be reflected in this treatment of the animals.
In Lecture 3, Steiner discusses the manifestations of karma in matters of health and illness. In my own work with Doyle Henderson, he shared an amazing idea that "what we call a disease are the healing states of our body reacting to the disease." Listen to someone say, "This flu bug is making me sick" and think of it this way, "The flu bug is present in my body and I am experiencing the healing states of my body overcoming the bug." Why is this important? Because healing states are physical body states which can be stored as doyles, and thus they may arise some time later upon an appropriate trigger without the flu bug or disease agent being present! Take one example, a woman as a child got a serious case of flu one night when she was staying with an aunt near Biloxi where the well water contained minute traces of hydrogen sulfide giving it a distinctive rotten egg smell, but it was otherwise harmless. Forty years later she moves back to the area and begins getting flu symptoms every afternoon, and feeling very sick into the night. This happened for several days in a row. When she told me the pattern of her symptoms, I recognized the possibility of her experiencing healing states, and suggested that she do a Speed Trace. The symptoms went away when she went below two years old. I asked her what might have happened to her at that time, and it was then that she first recalled getting flu at her aunt's house with the smelly water(2). I asked her if her new home had this kind of smelly water and she said, "Yes, we were planning to put in an expensive water filtration system to eliminate it." She had no idea that her flu-like symptoms were simply healing states triggered by the smell of the water; she thought she actually had the flu. But, the symptoms went away the next day and did not return. No need for a filtration system. Confirmation of Doyle’s thesis of healing states and the efficacy of the Speed Trace.
Thus we can see that healing states are the result of what Steiner calls "healing forces" and they arise in us in response to some trigger, some bacteria, some virus, or some injury. Like a plant, the human body's etheric body is basically healthy and generates healing forces to return an ailing body to health. Sickness is the name we give to the symptoms we experience when our etheric body forces are at work restoring us to health. A fever, for example, is not an illness, but our etheric body overcoming an illness. The big difference between humans and plants is that plants "only fall ill in response to an outer injury." (Page 54) It is therefore inaccurate to say that a plant has a disease in it; if the plant appears to be diseased, one should look for the disease agent in the soil, not in the plant. Mottled, yellow leaves, dying branches, poor growth, etc, all result from ailing plants suffering some deficiency or excess in the soil of which it is an integral part. A simple excess of moisture from a rainy winter can cause all kinds of mold, yellowy leaves, and dying branches. At the first sign of these symptoms, I apply some equisetum tea(3) to the base of the plant and within a few days, weeks, or months, the situation has corrected itself, in other words, the plant has returned itself to full health.
[page 55] So there is something the plant's etheric and physical body which is capable of activating inner healing forces in response to outer injury. This is an extremely important fact to consider. A being such as a plant, consisting of etheric and physical body, not only shows us that the physical body and the etheric body have sufficient inherent health to ensure the development and growth of the being concerned, but that there is even a superabundance of such forces which can be activate of healing when external damage occurs. Where do these healing forces originate?
A physical body alone cannot heal itself, for example, a piece of quartz when split by a hammer stays split. A plant has an etheric body which is called into action to repair its physical body when damaged. Steiner explains that it is possible to see the increased etheric body activity in the spot where an injury to the plant has occurred.
[page 55, 56] Spiritual investigation shows us this very clearly, for the activity of the etheric body of the plant is much intensified around the part where the wound has been inflicted(4). The etheric body produces completely different forms then, it flows in a very different way. It is an extremely interesting fact that we challenge the etheric body of a plant to increased activity when we injure its physical body. [RJM Note: I have heard that hitting the trunk of a pecan tree will stimulate the tree into bearing pecans.]
Have you ever seen a blue crab with a stumpy claw? I know that I have on occasion, but Steiner reveals why the stumpy claw occurs: the higher up the level of evolution, the less a species can replace a missing limb or organ. The triton is a creature inside of a conch-like shell, it exists at a very low level and it can lose one of its appendages or organs and grow a completely new one in its place. Go a little higher up in evolution and, if a crab loses a claw, it cannot grow a new claw, not until the crab moves into a new shell, and then the new claw will not be fully developed. Thus the appearance of a stumpy claw in some crabs. After several shell renewals the crab will grow a fully developed claw. We know as humans that if we injure a spot on our body through a bump or a small cut, it heals itself, but if we lose a finger, it does not grow back. This results from the closer the connection between the etheric body and the physical body in higher animals and humans.
[page 58] There is a much more intimate connection between the etheric body and the physical body, and when the physical body develops its form and organizes the forces of physical nature, these forces react upon the etheric body.
To put it clearly: in the lower animals or the plants, that which is outside does not react on the etheric body but leaves it untouched, carrying on an independent existence. When we come to the higher animals, reactions of the physical body are imposed upon the etheric body which adapts itself completely to the physical body; so that if we injure the physical body, we injure the etheric body at the same time. Hence the etheric body has to exercise greater powers as it has to first heal itself and then the corresponding member in the physical body. Therefore in the case of the etheric body of a higher animal, deeper healing forces must be called forth.In higher animals, the astral body is stronger than in the lower animals which resemble plants in many ways. The greater the presence of the astral body, the more a being is connected to the external world, and the more the etheric body must work to repair injuries.
[page 59] Where an astral body is active, external impressions are reflected in inner experiences, but a being in which the astral body is inactive is more shut off from the external world. The greater the activity of the astral body the greater is that creature's openness to the outer world. Thus the astral body unites the inner nature of a being with the outer world, and the increasing activity of the astral body brings it about that the etheric body has to use much stronger forces to make injuries good.
Animals live as if Apollo's Creed was built into them, "Everything in moderation." But, when we reach the human being level, this creed is optional as well as desirable. Animals follow their instincts, a preplanned program, whereas humans are capable of individually changing their programs(5). Take the animal, for example:
[page 59, 60] It follows its plan of life, and all its actions are subject to a sort of typical program . But the human being, having risen higher on the ladder of evolution, is able to discern between right and wrong, truth and falsehood, good and evil. He comes into contact with the world outside in countless different ways and for many purely individual reasons. All these kinds of contact react and make an impression upon his astral body, and as a consequence of the interaction between his astral body and etheric body, both now suffer these reactions(6). Thus if a person leads a dissolute life in any respect it will make an impression on his astral body which in its turn influences the etheric body. How it will do this will depend upon what has been laid down in the astral body. This will enable us to understand that our etheric body changes in accordance with the kind of life we lead within the boundaries of good and evil, right or wrong, truth or untruth, and so forth.
If we understand that the human being carries an extract of its etheric body into the next incarnation, we can begin to understand how our state of health in this lifetime results from our deeds in a previous lifetime. Steiner gives us a quick synopsis of what happens between life, death, and a new life(7).
[page 60, 61] Let us now remember what takes place when a human being passes through the portal of death. We know that the physical body is laid aside and that the etheric body, now united with the astral body and the 'I', remains. When a certain length of time has elapsed after death, a time which is measured only by days, the etheric body is thrown aside as a second corpse; an extract, however, of the etheric body is left over and this is taken along and kept permanently. In this extract of the etheric body is contained, as if in an essence, all that has penetrated the etheric body, for example, from a dissolute life, or from true or false thinking, feeling and action. This is contained in the etheric body and the human being concerned takes it with him into the period up to a new birth. As an animal does not have such experiences, it cannot, of course, take anything over in the same way beyond the portal of death. When a human being comes into existence again through birth, the essence of his previous etheric body now impregnates his new etheric body and permeates its structure. Therefore in his new existence the person has in his etheric body the results of what he had experienced in his previous life, and as the etheric body is the builder of an entirely new organization at a new birth, all this now imprints itself on his physical body also.
With animals lower than humans, the results of a previous lifetime are not carried forward into the next; only the astral body of the species is carried into the new lifetime. Humans are different; the deeds from one lifetime may carry forward into the next. A person may be born with only one hand in this lifetime based on some deed committed in a previous lifetime, for example. Or perhaps, born with a disposition to various diseases. This is one of the eponymous manifestations of karma. Animals, without karma, do not have karmically affected astral and etheric bodies.
[page 61] In contrast we find that in the case of the human being not only his astral body but also his etheric body is impregnated with the results of the deeds of his previous life: and as the etheric body has within itself the power to bring forth what it formerly had, we shall also understand that this etheric body will also build into the new organism that which it brings with it from previous incarnations. Now we understand how our deeds in one life can work over into our state of health in the next life, and how in our state of health we have often to seek a karmic effect of our previous life's deeds.
Once more Steiner refers to our doylic memories which are stored out of our consciousness at an early age and remain there until we do a Speed Trace on them(8).
[page 63] Our human life is very much richer than what actually reaches our consciousness. In the entire period from birth until the time when memory begins we receive an infinite number of rich impressions which all stay within us and which change us in the course of that period.
One of the things we emphasize in the study of doyletics is how important the job of parents are as they control the set of experiences their children receive during this period when doylic memories are made and stored unconsciously.
[page 64] Once this becomes clear to you, you will grasp the infinitely great responsibility involved in bringing up a child in its earliest years; you will understand how everything will cast its shadow or light into the subsequent life of the individual concerned in a most significant manner. In this way something of an earlier stage of life works into the later stages of that life.
By using the simple memory procedure of the Speed Trace, a parent can easily remove any bad doylic memories for their children the following day just by talking to them. Or years later by using a quick talking Speed Trace we recommend for children. Adults can learn to identify bad doyles in themselves, those unwanted reactions which arise repeatedly, such as an intense fear response to a scorpion, a roach, a spider, or perhaps an upsetting mood, and these can be quickly and easily traced away in the privacy of their homes and offices.
Steiner gives us an example of how a disposition towards disease can evolve over three lifetimes. Perhaps you know people who fit into each of these categories or would like to consider which one you might fit into in this lifetime.
[page 67] Spiritual science shows that a life which knows neither devotion nor love — a superficial life in one incarnation — expresses itself in the tendency to lying in the next incarnation; and in the third incarnation this tendency to lying manifests itself in incorrectly formed organs. Thus we can karmically trace the effects in three consecutive incarnations: superficiality and unsteadiness in the first incarnation, then tendency to lying in the second, and the physical disposition to illness in the third incarnation. This shows us how karma is connected with health and illness.
This also shows how the excuses people use for lying are truly superficial. Yes, one can say lies don't hurt anyone, but they always hurt the one who tells the lies, if not in this lifetime, certainly in succeeding lifetimes. Look around and you can see people in all three of these stages; one person in the superficial stage, another in the lying stage, and another in the illness stage. Morality is not just something you do for others; it is something you do for yourself.
[page 68] Such is the connection which exists between our life of good or evil, our moral and intellectual life in one incarnation, and our state of health or illness in the next.
Why do some people recover from diseases and others die from them? The simple answer is that the healing states of diseases can become either a gain, a move to perfection, in this lifetime for one person, and in another person the same healing states can be a down payment on perfection in a future lifetime.
In my own lifetime, I have experienced a healing state of tuberculosis without being aware for decades that it had happened to me. About age 55, I had an operation to patch a small belly button hernia and the X-ray shows a spot on my lungs. Consultation with an expert showed it to be a simple TB scar. When I was 18 or so, my aunt who was living with us contracted TB and was hospitalized for several years before recovering. Apparently that TB scar resulted from contact with her and represented a battle won by my body's healing forces.
[page 80] The case is different in the so-called 'tuberculosis of the lungs', when we see the singular phenomenon whereby the self-healing forces become active and the harmful influences which arise are surrounded, encompassed, as it were, by something like connective tissue; this is then filled in with calcareous substance which forms solid inclusions. It is quite possible to have such inclusions in one's lungs; in fact it is a lot more common than one would think. This phenomenon always points to a tubercular lung that has been healed. Where such a thing has taken place, a war has been waged by the human inner being against what the ahrimanic forces have produced. It is a defensive process from within against what has been brought about by external materiality, in order to lead to the independence of the human being in this special sense.
Here is how Steiner describes a person who recovers from a disease and benefits others thereafter.
[page 81, 82] If we clearly understand that the aim — the karmic aim — of illness is the progress and the improvement of man, we must presume that if a person in accordance with the wisdom which he brings with him into this existence . . . contracts a disease, he then develops the healing forces which involve a strengthening of his inner forces and the possibility of rising higher. Let us suppose that a person in the life before him, owing to his general constitution and his remaining karma, were to have the force of progressing during this life by means of that which he has acquired through illness. Then the healing has an object. The person comes forth healed from the illness, having gained what he was to gain. Through the conquest of the illness he has acquired perfect forces where previously he had imperfect forces. If through his karma he is equipped with such powers, and if through the favorable circumstances of his former destiny he is so placed in the world that he can use the new forces, and can work so as to be of use to himself and others, then healing comes about and he will find a way out of the illness.
Then he describes a person who does not recover from a disease, but makes progress towards health in a future lifetime. There are individual karmic reasons why some diseases can be cured and others result in death.
[page 82] Now let us suppose a case in which a person overcomes a disease, develops the healing forces, and then is confronted with a life which exacts from him a degree of perfection he has not yet gained. He would, indeed, gain something through the conquered disease, but for other karmic reasons he would not have gained enough to assist others. Then his deeper subconscious says: 'Here you have no opportunity of receiving the full force of what you really ought to have. You had to go into this incarnation to gain the degree of perfection which you can only attain in the physical body by overcoming the disease. That you had to acquire; but you cannot develop it further. You have now to go into conditions in which your physical body and the other forces do not disturb you, where you can freely work out what you have gained through the illness.' Such an individual seeks for death so as to use further, between death and another birth, what he cannot use in life. Such a soul goes through the phase between death and a new birth in order to construct an organization with the stronger forces it has gained by overcoming disease. In this way, through the presence of an illness, a payment on account, as it were, may be made, and the payment is completed after passing through death.
If we understand how karma plays out in the course of a disease, should one wish for their own or their loved one's illness to end in death? Steiner says emphatically, No! No euthanasia, no assisted or un-assisted suicides. These situations cannot be decided by our everyday consciousness, but only by higher consciousness. He provides wise guidance to those confronting such life and death decisions. We can be buoyed by the thought that if an illness ends in death, its purpose was for higher good of the individual.
[page 83] Now, it would be inadmissible to conclude from this that there might be cases where one ought veritably to wish for a certain illness to end in death. It would be inadmissible for anyone to say such a thing because the decision whether an illness is to be cured or not is subject to a higher kind of reason than that encompassed by our normal consciousness. In the world between birth and death, and with our ordinary consciousness, we must humbly desist from attempting to decide such questions. However, with our higher consciousness we may by all means adopt a point of view from which we are able to accept even death as a gift from the higher spiritual powers. But we must not presume to occupy such a higher point of view with that consciousness which is given us to help and work in the world. We might easily succumb to error and would then interfere terribly in something in which we must not ever interfere: the sphere of human freedom. If we can help a person to develop the self-healing forces, or support the work of nature ourselves, so that a cure may come about, we must do it. And if the question should arise as to whether the patient ought to live on further, or whether he would be more helped if he died, our assistance must nevertheless always be given towards healing. If this is done we help the human individuality to use its own powers, and the medical assistance only supports him in this. Then it will not interfere with the human individuality.
Understanding means doing our best to help someone who is ill, and accepting with equanimity whatever befalls them.
[page 84] This is all we need to do when we are confronted with such decisions. We need to find a point of view from which the incurability of a disease does not depress us, as though the world contained only what is imperfect and evil. Our insights into karma must never inhibit our will to heal. In fact, our understanding of karma will reconcile us to the hardest of destinies.
In Lecture 5 Steiner deals with "Karma in Relation to Natural and Accidental Illness". Much of this lecture deals with how innovators stumble onto their discoveries — by accident we would say. For example, by chance, Martin Luther discussed the Bible with a friend and decided to renew his study of the Bible, leading to his ground-breaking translation of the Bible into the vernacular of his people. There are two forces that influence us in making decisions, luciferic and ahrimanic forces, and Steiner outlines how they do so.
[page 101] While the luciferic forces act more within by influencing our astral body, the ahrimanic forces act rather through the external impressions which we receive. In what we receive from the external world there are contained the ahrimanic forces, and in what arises and acts within the soul in the form of joy and dejection, desires, and so forth, there are contained the luciferic forces. The luciferic as well as the ahrimanic principles induce us to give way to error. The luciferic principle induces us to deceive ourselves as to our own inner life, to judge our inner life wrongly, to see maya, illusion within ourselves.
At the close of this lecture Steiner sets the stage for Lecture 6 which deals with "Karma in Relation to Accidents".
[page 105] Today I had to show in somewhat greater detail how Lucifer leads to illusions within ourselves, and how Ahriman becomes intertwined with external perceptions and there leads to maya(9); that it is the work of Lucifer when we delude ourselves with a false motive, and how wrong conclusions in relation to the world of phenomena — Ahriman's deception — lead us to believe in chance. I had to give you this background before demonstrating the working of karma, of the results of an earlier life, in human life even where seemingly accidental outer reasons bring about illness.