[Music] Dear friends, so far we have been chiefly concerned with discovering how far a

human being may deviate during his life, in one way—excuse me—in one or the other direction, from what can be called normal

toward a pathological condition or toward a connection to the real spiritual world. Today, I would like to go beyond the

single Earth life to show, with the help of a rather obvious example, how the karma that a human being carries

through repeated Earth lives must sometimes relate itself to entirely contrasting conditions, such as, for instance, a capacity to reach

into the spiritual world and, in the same human being, a need to reach down into the bodily, natural realm.

For truly, if a physician wants to practice his profession not only with good external measures and with intelligence, but with his whole heart, with all his

human capacities, he needs to stand, may I say, within the spiritual world and look at this physical world from a spiritual point of

view. The human being's journeys through successive Earth lives causes reach-overs spiritually from one Earth life and

evoke consequences in a subsequent life. Therefore, karma cannot remain a mere word to us; we must learn how to relate our healing

activity to karma. For this, we must first be fully aware of how karma works in relation to pathological conditions

and also in relation to visionary capacities. If the priest wants to enter into his parishioner's life situations in the

right way, if he wants to be a real pastor to the souls in his care, he also needs to appreciate the

spiritual significance of what confronts a human being in his everyday life on this Earth. Only then will he be able to care for

humanity properly from the standpoint of the spirit. In this connection, there is something we should consider for a moment: that from a

A modern, more enlightened point of view can indeed be regarded by some with a certain derision. If we, too, presumed to take such an

attitude, our descendants would surely magnify it a hundredfold in their estimation of us, for they will view us in future

centuries as anyone living today in our so-called scientific culture views our ancestors. You will see what I mean.

In the course of human evolution, a complete reversal has taken place in the conception of illness. This became particularly obvious at the

end of the 19th and beginning of the 20th century. If you go back 2,000 years or so, to the

early times of the Old Testament, you find a universal conviction that illness comes from sinfulness; that illness has its original spiritual cause

in sin. This was a serious belief. There had to be a spiritual error or failure somewhere as the true cause when

a physical illness appeared. And this idea was carried further: it was believed of a person in whom the spiritual fault lay, causing the illness,

that he harbored some alien spiritual force that did not belong in him; that somehow he was possessed.

In those olden times, all illness signified that a human being was possessed by some spiritual entity as

the consequence of his spiritual error or fault. And the therapy was created accordingly; it was based on finding the means to

bring out of the ill person the alien spiritual entity that had entered into him through his spiritual offense.

Basically, this was the belief that one does not understand an illness unless one knows its cause. And now consider the belief that came

later, pronouncing exactly the opposite view, before psychoanalysis intervened in such a frightfully dilettante fashion.

The new belief said every sin can be traced to illness. People were convinced of it: if there was

A criminal, a quote-unquote sinner. Somewhere, the concept of sin was defined rather superficially, according to the

legal code. They saw to it that, in some way or other, they got hold of his brain after death,

and could thus examine his physical organism. They were looking for defects, and they did find defects in many

instances. In this respect, they have advanced quite a little. Clever, well-trained scientists had adopted the view that if a man is a

perfect physical organism, he doesn't sin. He sins if there is some bodily defect. Sin comes from disease. That's how evolution goes, not in a

straight line, but by way of opposites. And the people who have now reached this last view—not everyone today admits to

it, but it is often fundamental, even for those who do not totally subscribe to it—these people look back with pity to

olden times when it was believed that illness comes from sin, for they know they themselves are right,

that sin comes from illness, and they know with absolute certainty that in the sick person there is some material process or other that they have

to combat, have to neutralize, have to get out of the organism. In earlier times, the healers worked to

remove a host of elemental spirits. To someone who sees the matter from a broader point of view, there is really not very much difference

from an inner standpoint. There is no great difference between the health spas that materialistic medicine considers correct and lords

and lords. In the latter, a person is cured through religious beliefs; in the former, through materialistic beliefs.

These things must simply be looked at without prejudice. If one is influenced by such, may I say, short-sighted ideas,

one certainly will not perceive the real connections. Today, therefore, I would like to describe a concrete case (and really

One should always offer concrete examples when dealing with such matters. This case should reveal to you the

deeper connections to be found in this matter of human health. So, a certain person lived in the 19th

century. I'll speak of him presently, as he was in the 19th century, but first I want to take you back to one

of his earlier incarnations, not the immediately preceding one, but an earlier one that had important consequences for

his life in the 19th century. This person was incarnated in a southeastern region of Asia where the

people were extraordinarily fond of animals. You know that Oriental teachings include a great reverence for animals, as well as

love for them. They extend what they call 'love of man' and 'love of things,' particularly to love of animals.

In ancient times, it was quite natural for the people in this region to love animals intensely and to take very good

care of them. And now, the man of whom I am speaking was no friend of animals, due to

still earlier incarnations, which we will not examine now. In the very midst of an animal-loving people was a man who treated them cruelly.

Already as a boy, he tormented them; he was mean to them. In later life, he tortured domestic

animals in every possible way, to an incredible degree. This aroused violent anger in the folk among whom he lived.

Also, he experienced a deep conflict between this compulsive mania—today we would call it, in materialistic terms,

a perversion of the will—and, on the other hand, the spiritual teachings of the people. He took these up with great fervor.

He was able to relate himself to them completely. He had a fine sense for everything the religion of that area

taught, but he became involved in violent conflicts with precisely the most religious individuals around him because of his animal torture.

It was especially the animals in his own house that he tortured first, among his relatives later when he became a kind of

farmhand. It is the domestic animals upon which Orientals lavish good care, considering them part of their very

family, and these were the ones he tortured most shockingly. Now, as I said, we will not concern

ourselves with an incarnation lying in between, for it is not of much importance for this man's subsequent incarnation,

but he lived again in our age, in the first half of the 19th century, and in this incarnation—put in a

wider sense—belongs to our own time. He was born as an extremely fearful person, so that he chained dogs to himself.

One could say this was now a symptom of illness; this abnormal relation again to animals, it did have an aspect of disease about

it, through the fact that he did not develop any special love for the dogs, only a feeling that he had to have them

near him. It is clearly fantastic, the way he related himself to them; it reveals an inner karmic compulsion

from an earlier life. At the same time, the man is, in this incarnation, an extremely talented individual, carrying over from his earlier life

everything he had experienced of the Oriental spiritual teachings, also his own religious devotion. This is not just a feeling in him; it

becomes his life practice. In the course of this, he not only develops an astonishing fantasy about spiritual things,

but he develops the ability to put into a poetic form correct visionary imaginations that come to him in an

elementary, matter-of-course way. His poetry is about ordinary physical human life into which elemental spiritual beings constantly play.

He is a distinguished poet; moreover, one may truly say he is the dramatist whom we Europeans would

compare most seriously with Shakespeare. He is Ferdinand Raimund, with his fantastic personality, his giant talent, whose dramatic poems show how he

ability to portray spiritual things, to put spiritual happenings into human life. One need only look at the titles mentioned—*The King of the Alps* and *The Misanthrope*—to be able to liken him to Shakespeare. First of all, he is an important actor.

This comes from his impulse to bring trivialities and non-trivialities from spiritual realms to the stage.

On the stage he is an incomparable actor, full of humor; in life he is completely overwhelmed by the consequences of the animal torture

that he formerly perpetrated. Genius and a pathological condition are thoroughly mixed in him: the genius impelling him to create with

soul, spiritual dramatic instinct, and Shakespearean power; the pathological condition impelling him to inject a fantastic element into his

external daily life. Now we must look at the singular trait in Ferdinand. You see, the animal torture had been a quote-unquote necessity to

him in that earlier incarnation. He had experienced a kind of lust; he did it for secret pleasure.

He was not aware during that earth life that it was bad; he came to that realization after he went through the gate of death.

Now, the experience one has when one goes through the gate of death, and then further into the life between death and

a new birth, is in the subsequent life expressed foremost, in a wide sense, in the head organization. There lies the impulse one brings with

one as talent. This Raimund brought with him in rich amount, but here also something is working that appears in the rhythmic system.

Particularly, the upper rhythmic or respiratory system for man is built like this: if we put it into a diagram, there's

a drawing: metabolic limb system, rhythmic system, nerve-sense system. What comes from an earlier Earth life works over into the nerve-sense system

of the new life; what comes from the time between death and a new birth works over into the rhythmic system,

and what comes from the new Earth life works alone in the metabolic limb system. So all that this individual, who is now

Ferdinand, experienced of bitter remorse, of deeply crushing insight, was working continually after that earlier incarnation in his

life between death and a new birth, affecting his coming rhythmic system. It worked right into the physical body,

for in the physical organization of the head we have the after-effect of the previous Earth life; in the physical organization of the

rhythmic system we have the after-effect of the life between death and a new birth. These facts are obvious when one studies

embryology, even externally. In the case of Ferdinand Raimund, in his breathing system, the upper rhythmic

system, we see working in him all the bitter remorse and insight which he had experienced when he went through the

gate of death from that previous birth life. This experience led inevitably to breathing irregularities in this life, to

illness, the Result of Sin - Healing as a Divine Service By Rudolf Steiner

Rudolf Steiner Press Audio

여러 생애에 걸친 질병, 영성, 업보의 관계.

정상에서 벗어난 병리 또는 영적 연결에 대한 논의.

카르마는 영적 접근과 신체적 필요와 같은 대조적인 조건에 영향을 미칩니다.

의사와 성직자를 위한 영적 이해의 중요성.

병적 상태와 시력에서 업장의 역할.

질병을 영적인 원인에서 육체적인 원인으로 이해하는 인식의 전환.

질병에 대한 역사적 관점: 죄에서 질병까지.

질병은 죄와 영적 빙의에서 비롯된다는 고대의 믿음.

죄를 신체적 결함 및 질병과 연결 짓는 현대적 관점과 대조적입니다.

영적 치유와 물질주의적 치유 접근법의 유사점.

페르디난드 라이문트 사례 연구: 천재성과 병리학을 통해 드러난 업보.

동물에 대한 잔인함으로 점철된 라이문드의 과거 삶에 대한 설명입니다.

라이문트의 현재 삶: 동물에 대한 극도의 공포와 뛰어난 재능.

라이문트는 시인이자 극작가로서 셰익스피어에 비견되는 천재성을 지녔습니다.

라이문트의 삶에서 천재성과 병적 상태의 상호작용을 살펴보세요.

라이문드의 병적 성향은 업장 성취를 위한 수단으로 작용합니다.

다양한 업장 표현: 시각적 능력과 병적 상태.

업장의 선물로 선견지명이 있는 사람.

업장의 약점으로 인해 병적인 상태를 가진 개인.

라이문트는 환상적인 성향과 병적인 성향을 모두 가진 특이한 케이스입니다.

결론 결론: 치유를 위한 총체적 접근의 필요성.

질병과 죄에 대한 일방적인 시각에 대한 비판.

신체적 측면과 정신적 측면의 상호 작용을 이해하는 것이 중요합니다.

도덕적 차원으로 신체적 치유를 강화합니다.

사실과 인간관계에 기반을 둔 영적 작업.

인류학적 틀 안에서 신성한 서비스로서의 치유.