Karmic Clairvoyance

Imagine here, the stream of the spiritual world descending, and the lower ego looking back into the past. The connection between two points can be seen through this image of looking forward to the future in the spirit world and looking back to a point in the past and to what has happened then on Earth.

For example, say a man experiences something in the past through the lower ‘eye’. With both ‘eyes’, he seeks a corresponding ‘distant’ point in the future. Then he discovers what is to happen on Earth as the karmic result of these two factors. Then he discovers what is to happen on Earth as the karmic result of these two factors.

We can say that it is a matter of building a certain figure whereby the future is seen and the temporal and spatial place is discovered where the karmic result of the past can be realised. This faculty will arise not as a kind of trick or acquired dexterity; rather, it will have varied degrees of clarity exactly because it will be a faculty instead of a mere skill.

Through this concept of karmic clairvoyance, we can understand that people will increasingly begin to know what they are doing in the stream of karmic events. They will experience and recognise karma in such a a way that an event of the past will always be experience in conjunction with a future event. This will not be a general theory of karma but real knowledge of concrete, specific karmic configurations. This ability will indicate the etheric return of Jesus Christ for humankind.

Valentin Tomberg, Christ’s Return in the Etheric

Karma

“….I will skillfully devise an instrument, mysterious, possessed of power of sight that cannot err, and cannot be escaped, whereto all things on earth shall of necessity be subject, from birth to final dissolution,–an instrument which binds together all that’s done. This instrument shall rule all other things on earth as well–as man.”

When this was done, and when the souls had entered in the bodies, and–Hermes–had himself been praised for what was done, again the Monarch did convoke the gods in session…

“Let each of us bring forth according to his power. Let us by our own energy wipe out this inert state of things; let chaos seem to be a myth incredible to future days. Set hand to mighty work; and I myself will first begin.”

He spake; straightway in cosmic order there began the differentiation of the up-to-then black unity of things. And heaven shone forth above tricked out with all his mysteries; earth, stilla-tremble, as the sun shone forth grew harder, and appeared with all the fair adornment that bedeck her round on every side. …

“Take–these–, O holy Earth, take those, all honoured one, who are to be the mother of all things, and henceforth lack thou naught!”

The evil now being very great, the elements approached to God who made them, and formulated their complaint in some such words as these: It was moreover fire who first received authority to speak….”Let them be taught to render thanks for benefits received, that I, the fire, may joyfully do service in the sacrificial rites, that they may from the altar send sweet-smelling vapours forth….”

And the air too said: “I also, Master, I am made turbid by the vapours which the bodies of the dead exhale, and I am pestilential, and, no longer filled with health, I gaze down on things I ought not to behold….”

Next water, O my son of mighty soul, received authority to speak, and spake and said: “O Father, O wonderful creator of all things, daimon self-born, and Nature’s maker, who through Thee doth conceive all things, now at this last, command the rivers’ streams for ever to be pure….”

After came earth in bitter grief, and taking up the tale, O son of high renown, thus she began to speak: “The godless rout of men doth dance upon my bosom. I hold in my embrace as well as the nature of all things; for I, as Thou didst give command, not only bear them all, but I receive them also when they’re killed….Bestow on earth, if not Thyself, for I could not contain Thee, yet some holy emanation of Thyself. Make Thou the earth more honoured than the rest of elements; for it is right that she should boast of gifts from Thee, in that she giveth all.”

Kore Kosmou

The One Flame Arises

The true Master is felt; He is not seen.
When He who was unseen is seen, He disappears.
Then the Spiritual Presences are gathered into the
unity; they know not one another, but they are the
One Self.
In that darkness there is but One.
In that silence there is no knowledge, but Being –
which is all – is fulfilled.
This is the path of the true disciple.
Before man can find the true Master, he must lose
Him. That loss is pure gain; to lose Him thus is
to find Him indeed.

This should be known: the disciple who finds
Him on the plane of the senses has objectivised his
Karma; he loses the Master after a higher fashion.
Know that there is only the One Self, the Master,
and lose thyself also to find Him who is never found
until He has been lost.
When He is lost to every sense then the One
Flame arises, pure as before the beginning of worlds.
Thou shalt never know it: thou art It.

D.N. Dunlop, The Path of Initiation

The Power of Inexorableness

Wisdom is the that streams out from the interior of a being in many directions. It is what dwells, actively present, in the interior of the being itself, comprehending its surroundings not in a one-sided way, but many-sidedly. If we wish to represent this schematically, we draw a point – for wisdom is contained within the human being. Out of the point, wisdom issues forth in many-sided forms. Thus we have the sign of the Sun. This is the expression of wisdom – which is inner and, at all the same time, comprises everything. It radiates forth equally in all directions – it is universal. The life force is in fact this striving of the inner being outward towards universality.

And the struggle that wisdom, as well as life, must endure in existence consists precisely in the fact that a power must be developed out of wisdom that can put up a resistance to one-sidedness, to impact from without, from right and left. For wisdom is the condition of a being that is capable of relying upon itself, of not needing any point of support, whether from right or from left, of relying upon nothing save its own inner strength of being, and of not being drawn into one-sidedness.

This is the power that lives in the principle of wisdom. It was shown in the Gospels in deeply moving portrayal when Christ Jesus was scourged by his fellow human beings. The ability to be centred in oneself – to stand, out of the power of one’s own inner being, in spite of all assaults from without – this is the power that is developed through scourging. What constituted the essential heart of the old Sun, what caused the planet to shine forth, was the same power that manifests and endures in the scourging. The planet of the scourging was the old Sun.

And if we now move on to the old Moon, we find the astral element being poured out into existence through the Spirits of Movement. At the same time, this astral element was taken hold of by Lucifer, and a battle then took place in the the heavens. Human Karma began on the Earth, but cosmic karma began on the old Moon. We can also put it this way: If the human fall into sin took place on Earth, then the cosmic fall into sin took place on the old Moon. And as a guardian was placed on Earth to guard the threshold, so also – when the spirits fell – a guardian was placed on the old Moon, one who took karma onto himself. This guardian was the realiser of spiritual karma.

By remaining true to themselves, spirits received the dignity of the guardian of the divine intentions. The dignity of the guardian is what is expressed by the crown of thorns. The crown of thorns symbolises a dignity that indeed corresponds to a state of being crowned, but at the same time it wounds the one who is crowned. For the power that the guardian, the representative of karmic necessity, must unfold from within is the power of inexorableness. It is the principle of taking a oral stand so that the Truth and the Law will be fulfilled. Pity must be overcome by the being who assumes this guardian’s mission.

And so the spiritual beings who had to represent the karma of the worlds needed, on the one hand, to look upon the Luciferic being with the greatest pity, and on the other hand they had to repeatedly overcome this pity in order to stand unshakably on the cosmic threshold. The power that reveals itself in being crowned with thorns is that of being obliged to judge while experiencing an inward pity that must, however, be constantly controlled and overcome. Thus this crown pricks the wearer himself. And that is what happened in the cosmos during the time of the old Moon that during this time the crown of thorns came into being in the Cosmos.

If we now pass on further to the development of the Earth, we find earthly existence represented by the cross. The carrying of the cross is the fundamental note, the fundamental motif, of earthly existence, and every being connected with the Earth has to experience it in some form or other. During the development of the Earth, humanity must, on the whole, reach the stage of carrying the cross; again and again individuals will have to take the cross upon themselves and learn to bear it through the whole cycle the whole circle, of their experiences. The symbol of the Earth itself expresses bringing to fulfillment of the carrying of the cross.

Valentin Tomberg, Indian Yoga in Relation to the Christian-Rosicrucian Path

The bridge of immortality

Radiant in his light, yet invisible in the secret place of the heart, the Spirit is the supreme abode wherein dwells all that moves and breathes and sees. Know him as all that is, and all that is not, the end of love-longing beyond understanding, the highest in all beings.

He is self-luminous and more subtle than the smallest; but in him rest all the worlds and their beings. He is the everlasting Brahman, and he is life and word and mind. He is truth and life immortal. He is the goal to be aimed at: attain that goal, O my son!

Take the great bow of the Upanishads and place in it an arrow sharp with devotion. Draw the bow with concentration on him and hit the centre of the mark, the same everlasting Spirit.

The bow is the sacred OM, and the arrow is our own soul. Brahman is the mark of the arrow, the aim of the soul. Even as an arrow becomes one with its mark, let the watchful soul be one in him.

In him are woven the sky and the earth and all the regions of the air, and in him rest the mind and all powers of life. Know him as ONE and leave aside all other words. He is the bridge of immortality.

Where all the subtle channels of the body meet, like spokes in the centre of a wheel, there he moves in the heart and transforms his one form unto many. Upon OM, Atman, your Self, place your meditation. Glory unto you in your far-away journey beyond darkness!

He who knows all and sees all, and whose glory the universe shows, dwells as the Spirit of the divine city of Brahman in the region of the human heart. He becomes mind and drives on the body and life, draws power from food and finds peace in the heart. There the wise find him as joy and light and life eternal.

And when he is seen in his immanence and transcendence, then the ties that have bound the heart are unloosened, the doubts of the mind vanish, and the law of Karma works no more.

In the supreme golden chamber is Brahman indivisible and pure. He is the radiant light of all lights, and this knows he who knows Brahman.

There the sun shines not, nor the moon, nor the stars; lightnings shine not there and much less earthly fire. From his light all these give light; and his radiance illumines all creation.

Far spreading before and behind and right and left, and above and below, is Brahman, the Spirit eternal. In truth Brahman is all.

Mundaka Upanishad

Defence against death

The balance of karmic justice is an exact balance; nothing remains unpunished, nothing unrewarded.

Jacob recognised this and separated himself from his family so that they might remain unscathed. He waited alone on this side of the river, because he knew that he was destined to death. But he did not succumb to the temptation of fatalism; he defended himself against death.

He did not allow himself to be led astray by the spiritual falsehood of fatalism, but set love against the knowledge of inevitable death. The power that preserved his breathing is expressed in the words indicating the successful issue of his wrestling: “I will not let thee go, except thou bless me” (Genesis 32.26).

If he had yielded to the knowledge of death, his breathing would have ceased, and he would have died. The balance of the first principles of breathing – knowledge and love – would have been overthrown in favour of knowledge. But as he resisted knowledge with the whole force of love, at the “breaking of the day” the angel of death, the archai being, surrendered. Love proved itself stronger than death.

Valentin Tomberg, Christ and Sophia

Let time reveal its vision

‘Hermes lifts a shield that’s priceless –
Bids it cast a charmed reflection –
Thus does spy the Lord, Osiris,
Youth itself, complete perfection.

‘He that rescued Dionysus
From the flames which killed Semele,
He the Gods, as one, depend on,
Spoke he, thus, to shape the darkness:

‘“King and priest of Egypt, ruler
Of the world, who’s robed in dulia,
Might I beg thee now to listen;
Lord, let time reveal its vision?

‘“See yourself – the face that’s handsome –
Lit by all the stars of heaven?
Take thee now, the horn of plenty,
That which you requested lately.

Hypnotising as the waters
From the clear and crystal palace
Of the Fairy queen and mermaids,
Is the looking glass. The Star gazed.

‘“Drink, my Lord, relive a journey
Govern dreams, see truth in Karma.
Know thee well that life eternal
Is the law and that is Dharma.”

How did it happen that we met him?

Truly, our life is guided – from the other side of it, so to speak – with a far greater wisdom than is ours in guiding it from this side. Often in later life we meet a human being who becomes of extreme importance in our life. When we think back: How did we live until the moment when we met him?

Then our entire life seems like the very pathway to the meeting. It is as though we had tended every step, that we might find him at the right moment – or that we might find him at all, at a certain moment.

We need only ponder the following: Think, my dear friends, what it signifies for fully conscious human reflection. Think of what it means to find another human being in a given year of life, thenceforth to experience, work or achieve – whatever it may be – in common with him.

Think what it means, what emerges as the impulse that led up to it, when we reflect on this quite consciously. When we begin to think: How did it happen that we met him? It will probably occur to us that we first had to experience an event with which many other people were connected, for otherwise the opportunity would not have arisen for us to meet him in this life. And, that this event might happen, we had to undergo still another event….and so on.

We find ourselves in the midst of the most complex chain of circumstances, all of which had to occur, into all which we had to enter, so as to reach this or that decisive experience. And now we may perhaps reflect: If the task had been set us – I will not say at the age of one, but let us say at the age of fourteen – to solve the riddle consciously: to bring about in our fiftieth year a decisive meeting with another human being; if we imagine that we had to solve it consciously, like a mathematical puzzle – think what it would involve!

Consciously, we human beings are so appallingly stupid, whereas what happens with us in the world is so infinitely wise, when we take into account such things as these. When we begin to think along these lines, we become aware of the immense intricacy and deep significance in the workings of our destiny or karma. And this all goes on in the domain of the human kingdom. All that thus happens to us is deep in the unconscious life. Until the moment when a decisive event approaches us it lies in the unconscious.

Rudolf Steiner, Karmic Relationships, Esoteric Studies, Vol. 1

Heaven-Earth Balance

In the last analysis it is KARMA which is the law governing the adjustment of mutual debts between beings. But the working of the “heaven-earth” balance surpasses the justice of karma; it is that of the justice of grace.

“Gratia gratis data….” the sun shines on the good and wicked alike. Is this morally right? Is it the justice of grace here which is higher than the protective, distributive, punitive justice of the law? This is so. There is the sublime “other justice” of grace, which is the meaning of the New Testament. For the Old Testament is to the New Testament as karma is to grace.

Grace also makes use of the balance, ie justice. It is the balance whose one scale is on the earth and whose other scale is heaven. The Lord’s prayer reveals to us the principle of the justice of grace and the operation of weighing by means of the “heaven-earth” balance.

There it is said: “Forgive us our trespasses, as we forgive those who trespass against us.” And then the Master adds: “For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matthew vi, 12, 14 – 15).

The sun shines on the good and wicked alike. But it is certainly necessary to open the windows of a dark room in order for light to be able to enter there. The light of the sun is in no way created or merited by us. It is a gift, pure and simple – gratia gratis data. Nevertheless, it is necessary to open our windows in order for it to enter into our abode, just as it is necessary to open our eyes in order to see it. The practical meaning of the “heaven-earth” balance is that of cooperation with grace. Human effort is therefore not for nothing in the domain of the working of grace.

Neither election from above (Calvinism) nor faith alone below (Lutheranism) suffice for the requirements of the “heaven-earth” balance. Chosen or not chosen, having faith or not, it is necessary for us, for example to “forgive those who trespass against us” here below in order for our trespasses to be forgiven above.

Unknown Author, Meditations on the Tarot, Letter VIII Justice

Mysteries in the Middle Ages

We have to remember that the Mysteries of ancient times were of such a nature and character that in the Mystery centres an actual meeting with the gods could take place. In the lectures recently given at the Christmas Foundation Meeting, I described how the human being who was an initiate or was about to receive initiation did truly meet with the gods.

And it was actually possible in those times to discover places that by their very locality were expressly fitted to induce such meetings with the gods.

The founding impulse for all the more ancient civilisations arose from such centres. Gradually, however, they disappeared, and from the fourth century onward were no longer to be found in their original form. Here and there we may come upon survivals, but the knowledge is no longer so exact or reliable. Not that initiation ever ceased; it was the form in which the candidates found their way that changed.

I have already indicated how things were in the Middle Ages. I have told you how here and there were individuals, living simple, humble, unpretentious lives, who did not gather around them a circle of official students in one particular place, but whose students were scattered in various directions in accordance with karma – with the karma, that is, of humankind or with the karma of some people or nation. I should like to tell you of a typical example, on that had very great influence, lasting from the twelfth and thirteenth, on into the fifteenth centuries:

Around AD 1200, there were a great number of people, especially younger people, who felt within them the urge for higher knowledge, for a union with the spiritual world – one may truthfully say, for a meeting with the gods. And the whole situation and condition of the times was such that very often it looked as though a person who was searching and striving in this way found his or her teacher almost by chance. In those days one could not find one’s teachers through books; it could come about only in an entirely personal way. But although it might look from without like a chance happening, in reality deep connections of destiny were at work in the event.

Rudolf Steiner, The Secret Stream, Hidden Centres of the Mysteries in the Middle Ages