# The Mission of the New Spirit Revelation

## GA 127 — 7 January 1911, Wiesbaden

### II. The Impact of Moral Qualities on Karma

In the course of our spiritual reflections, which often lead us to very special heights of existence, it is perhaps sometimes good to take a look at everyday life from our spiritual-scientific point of view, at the life that constantly surrounds us. For if one brings some good will and the right perspective, then it is precisely by applying spiritual science to everyday life that one can gain the most important insights into the truth and the conclusiveness of what is sought in this very field.

Among the most significant teachings that we encounter in the field of spiritual science is undoubtedly that of the cause of a later life on earth being determined by the one that preceded it, what we call karma. Now, in most cases when karma is mentioned, the 'theosophist' certainly thinks of the causes that lie in the lives of previous lives. Then people who are still far removed from spiritual scientific endeavors can easily raise the objection: How can such things be proven? Of course we know how impossible, how childish such an objection is. If a person takes the trouble to penetrate more deeply into what is given through spiritual science, he will notice how well-founded everything is that can be said about karma. But it is also good to point out the experiences and observations that are already accessible to people who are still far from clairvoyance or other theosophical methods of observation. Karma, if we understand it correctly, does not only work from one life to another, but already in one life that we go through between birth and death. Of course, what people usually observe in life is actually such a short period of a person's life that not much can come from the working over of earlier causes into later effects. If we look at five or six years, not much comes of it. But if we also consider longer periods between birth and death, as far as this is always possible, then we can see a great deal of the manifestation of karma. This can also be seen in very external things.

I do not want to present this as something particularly theosophical, but only to show that even for the most ordinary things, larger periods of time are necessary to arrive at a connection between cause and effect. For those who take an interest in observing life, I may point out that I have had many opportunities to observe children. It has been a long time since I taught children. But when you have taught four boys in a family over many years, you not only have the opportunity to observe these four children, but also the children of acquaintances and so on. There are always many opportunities to observe what these or those children do, or what can be done with them. Now, in those days, there was a very particular medical practice, which, thank God, is now rapidly declining: it was considered necessary to give little tots a glass of red wine if they were to grow strong, not just with one meal but with several. This was considered to be something quite excellent. I was able to observe many children who were raised with red wine and other children whose parents had refused to follow suit. Today, these children, who were two and a half to four years old at the time, are people who are over thirty or approaching forty years old. The little ones who were forced to drink red wine to keep them going back then can be seen to have become very fidgety and nervous people. They differ very clearly from those who did not drink red wine as children, if one is willing to observe. Almost a quarter of a century can be considered in order to be able to observe this.

Thus, it is particularly important to consider longer periods of time for the moral, ethical qualities of a person in relation to karmic effects. Today I would like to point out several qualities that can be observed, how they affect the soul, the mind, and how the effects of karma are already actively manifesting themselves in one lifetime. I would like to list some good and some bad qualities: envy, enviousness, untruthfulness, then goodwill and what we find so often in younger people, amazement, wonder, and similar things. First, let us take the bad qualities, envy and untruthfulness. Let us assume that we can observe envy and enviousness in childhood. We know from spiritual scientific observations that in the limbs of a person's being, which he is usually not aware of, special powers are at work in the astral body and etheric body: in the astral body the luciferic powers, in the etheric body the ahrimanic powers, which are opponents of human development. Everything that has to do with the astral body, such as envy, comes from the temptations of Lucifer. Everything that has to do with the etheric body, such as untruthfulness, comes from the temptations of Ahriman. In an envious child, the astral body has been seized by Lucifer to a certain extent; this is where the Luciferic beings have their points of attack. Something very significant applies to envy and lies: from the most primitive people to the most developed leaders of humanity, envy and mendacity are considered to be very reprehensible qualities. As soon as a person realizes that he is envious or mendacious, a sense of the reprehensibility of these qualities arises in his soul. One wants to get rid of them with all one's might. Envy and lying, in particular, are instinctively recognized as reprehensible. Goethe says that he must admit to many faults, but that he does not find envy in the depths of his soul. Benvenuto Cellini says the same about lying. If someone realizes, “I am an envious person,” then he instinctively works to get rid of this trait. But it can be very deeply rooted, so deeply that he can indeed strive to overcome envy, but he is not strong enough, morally not strong enough. Then something very peculiar happens. Envy is a Luciferic quality. When a person realizes that he has a tendency to envy and works to overcome it, Lucifer says to himself: There is a danger that this person will escape me. Lucifer and Ahriman are equally hostile to man, but they are good friends among themselves. Then Lucifer calls on Ahriman for help, and he transforms envy into another quality. Envy undergoes a metamorphosis that manifests itself in the human soul in such a way that a person who previously did not want this in another person now becomes a busybody, looking for everything possible in his fellow human beings in order to find fault. This craving to find fault is nothing more than envy in disguise. If this is the case, then Ahriman has you in his claws. This envy in disguise is very widespread. If it did not exist in the form of carping and the craving to say all kinds of nasty things about people, many a morning and evening gathering and many a coffee party would have no subject matter at all.

Strangely enough, the same thing happens in terms of karma whether you let envy arise originally or in a transformed form as carping. If you follow a person who was envious in his youth or a carper into later life, you will see that people who were consumed by envy in their youth develop insecurity in old age. They cannot gain a firm hold on life, cannot come into a right relationship with other people, cannot advise themselves, and are glad if they can say, “Such and such advised me.” This is a karmic result of envy or of transformed envy in this very life.

Dishonesty is an attribute of the etheric body and has its source in Ahriman. If, at a certain age, a person habitually displays dishonesty, or if he lies a great deal as a result of bad education, then in later life he will always show a certain shyness, an inability to look people in the eye. Certain proverbial rules in the moral sphere are very apt here. When one says, “This person cannot look me in the eye,” then there is an effect of dishonesty. Shyness and a lack of independence arise as soul qualities in the same life. If one wants to observe life in the same way that the physicist observes the external course of the world, then one can observe such things. This makes life clear.

What follows from such a quality remains in the one life as a soul; it remains as a soul. Let us assume that we follow one life spiritually into the next. What appeared as a karmic effect in one life will gain greater power in the next life. Thus we can prove that the lack of independence, which initially appears as a mental effect of envy in one life, and the shyness as an effect of untruthfulness, that these become organizing in the building of the body in the next life. There they reach into the physical.

Someone who has developed a lot of envy in a previous life will be reborn as a person who already has what makes him or her helpless in the external organization of the body. Those who have been untruthful will reappear in such a way that they have no right relationship to their environment. They cannot be loved by the people around them, they feel repelled by them, love is difficult to come by. Spiritual science is to be understood as a way of life. What has now been said becomes an immediate way of life.

Let us suppose that a child like this is born in our neighborhood. If we notice that this child cannot enter into a relationship with us, that it shyly withdraws, or that this child is weak and pale, a theosophist will say to himself: the pallor, the disposition to all kinds of illnesses must be traced back to an envious disposition in the previous incarnation, the shyness to a tendency to tell lies. It is no coincidence that this child was born into our circle, for an individuality can only be placed where it belongs. It will not be long before people will accept the law of karma as a matter of course. People are born into the circumstances in which they belong. Weakness and helplessness are the result of former envy, and we meet this child because it envied us. And with its shy nature it comes to us because it is we who were so often lied to by this being in a previous incarnation. How should we behave in such a case? There is no need to think about this for long. We should behave in the most moral and ethical way, as we would in our ordinary lives.

A person who envies us or criticizes us in everything is best treated when we show them goodwill and love. This is the best behavior. Of course, this cannot be done everywhere in our unnatural, materialistic time. But it is the best behavior towards a child who is born into life with these particular dispositions. We do not just tell ourselves: the child envied us and lied to us in a past incarnation, but we make the firm decision to show this child a great deal of goodwill. Let us immerse ourselves in a warm feeling. Try to observe this and you will find that a child like that can redden in the cheek and become strong and robust. It is only necessary to repeat such behavior over and over again. It is the same with mendacity. The best way to convert a person who lies to us every moment is to do everything we can to give him as much of a sense of what love of truth is. If we behave in this way towards a shy child, we will find that we do everything to counteract the escalation of the conflict.

Thus we see that we can serve life to an enormous extent. This is an example of how spiritual science can become a life practice. We should never forget that we can have the evidence for karma in our hands all the time. But we should also not forget, especially when we have to educate such people, that it is up to us to prove that spiritual science has become part of our flesh and blood.

We can also look at other qualities in the light of spiritual science, for example, wonder and amazement. The ancient Greek philosophers, guided by a fine instinct, said: Philosophy takes its starting point from wonder and amazement. What is this sense of wonder, this amazement? There is a certain relationship to the phenomena that confront us that leads us to be amazed, to be in awe. Then sometimes, instead of amazement, there comes something else into it, into which amazement and awe no longer mix. This is namely the case when we begin to understand the facts in question. We would now like to raise the question: what about this sense of wonder, this amazement? We encounter a phenomenon, it compels us to marvel. It cannot be a relationship to the intellect, to intelligence, because these seek understanding, do not express themselves in amazement. It is a much more direct relationship. Understanding has to deal with the individual parts; amazement arises directly in the face of the whole thing. This is because in understanding the I relates to the thing, but in marveling the astral body faces the thing. It does not have full consciousness, but a kind of subconscious. When the astral body has a relationship to the thing and this relationship is not yet elevated to the I, then wonder arises. The fact that a person can be amazed at something makes it possible to enter into a connection with the object that lies below the threshold of consciousness. This is very important in many cases, this subconscious connection, just as it is important for philosophy according to the view of the ancient Greeks that there is amazement first.

It is good for people to spread their astral body over a subject before they apply their intelligence to it. This creates an emotional and mental basis into which understanding is then immersed. This is quite different from approaching the subject abstractly with the mind. It has the effect of broadening the basis of our understanding. A richer understanding is the result. That is why it is so important for the educator to first develop a sense of holy awe in the face of the child, in the face of the individual emerging from the darkness; when we keep an open mind about what we cannot grasp with our intellect: the infinity of an individuality. We artificially place ourselves in a state of wonder in the face of this individuality. It will come, for there are abundant opportunities for wonder and amazement in the presence of each individuality. These feelings are not tainted by our narrow intellect; they are sometimes much more certain, richer, and more correct than what is recognized by the narrow intellect. The foundations for knowledge applicable to practical life are to be gained through amazement, through the life of the soul. Something very important depends on this: the trust that one person has in another. How often does it happen in life that a person has trust or even mistrust in another — because the negative applies just as much as the positive — before they have encountered the person in terms of concepts and everyday understanding? Sometimes trust and mistrust arise quite suddenly. How many people there are who often break out in a kind of lament: If only I had trusted my first impression! I spoiled the true impression that I had sensed before. — Such people are sometimes very right. Our social relationship, our relationship to life, should grow out of our emotional life. There are people who do not have much of an inclination to feel this vagueness, this sense of foreboding, in people. There are people who can gaze in wonder at the starry sky for hours without understanding much astronomy, and there are others who remain fixed on the starry sky until they get hold of books in which they can dissect it all. These are the people who cannot have this basic disposition. Such people, like sticks, often pass people by until they have had enough time to dissect people.

This is also evident in the behavior of spiritual science. One can actually speak to the intellect only in the very earliest youth. Later it is impossible for the reason that Goethe indicates: one could not convince people of the untruthfulness of their claim, because their view was based on the fact that they thought the untruthful was true. If someone feels that there is something in spiritual science that fulfills all their longings, they will always find logical evidence that can be found everywhere. Basically, things are extremely clear; they just have to be seen in the light of a spiritual worldview. Suppose a person in youth experiences a kind of sacred awe in the presence of an older person, one that they may not even be able to say why it arises. When we notice such a broad-minded disposition in a person, we find that such people remain young for a long time, indeed, remain young at all, that a young heart beats in them even when their hair has long since turned grey. They retain a certain agility in life. In particular, they retain the ability throughout their lives to quickly find their way into situations, to be adept in all circumstances. Those who open themselves up to life in this way in their youth will find that life opens up more and more for them in later epochs. They are increasingly able to see into things, more easily achieve the ability to feel the spiritual behind things, and become more and more spiritual. It is different for a person who has particularly developed the intellectual side in their youth. Such people tend towards premature old age. This is not the fault of the individual, but the karma of the community. The person who is a rational being separates himself more and more from the world, it becomes more and more incomprehensible to him. Hence the criticism of many people about everything that is in their environment. In my youth, they say, everything was beautiful, now everything is spoiled. This grumpiness, this dissatisfaction with everything, this withdrawal, this living only in childhood memories, is something that is connected to the intellectuality of the soul in youth. Therefore, we cannot do enough to build education on the broad basis of the mind, especially on imagery.

In our time, humanity in general is sailing in the opposite direction. Children are not told the stork tale, for example. Only one image is used, and it is truer than what people today want to teach children, namely that a child comes only from its father and mother. The stork image — or any other — indicates that there is something in the child that comes down from the heights of the clouds. The child sees into regions that are beyond triviality and builds up what is to grow into the truth of later life. To consider the stork picture to be untrue is just a lack of imagination, an inability to find a suitable image for the process that cannot be described to children as reincarnation, to clothe this process in an appropriate image. But, it is objected, children do not believe in it today. That is because the people who tell children such things do not believe in them themselves. As soon as we ourselves do not believe in what the image expresses, children cannot believe in it either. But if we ourselves have a picture of the real and true that is behind it, if we have enough imagination to translate the truth into a picture, then children will believe it too. And it is really beautiful to tell the child: A part comes from the father and a part from the mother, but a third is carried down from the heights of heaven by other beings, who carry it in their wings, bringing it to the father and mother. When we say this, the image is very appropriate and we are speaking the truth. A child to whom we teach rich, pictorial ideas is helped in relation to the conditions of the astral life, and we give him the blessing of a youthfulness that extends well into old age. This pictorial element in the educational activity, which above all also underlies play, is so infinitely important. Here too it can be seen in one life how karma works.

Thus spiritual science, when it intervenes in culture, will show its truth in the way in which life thrives and blossoms, while materialism shows its untruth by making life desolate and prematurely old.