Responsibility in the now – Karma redefined

The allegedly self-inflicted illness or disability is seen by anthroposophists, the critique of the concept of karma says, to be a consequence of failures from previous incarnations and is therefore accepted as destiny. Critics denounce this view as inhuman, unscientific and esoterically bizarre. The topic of karma is controversial in the Anthroposophical Society too. Here it is the focus on possible karmic speculation about previous incarnations which makes the topic suspect. As a consequence, uncertainties have arisen as to how karma is to be understood and how it can be justified to the outside.

One possibility would be for the anthroposophical movement to abandon this strange karma esotericism altogether. However, this would exclude a core topic of anthroposophy. The question therefore arises as to how relevant the idea of karma is for our current cultural and contemporary situation and how a meaningful approach is possible. So: why does the idea of karma make sense? How does it change my view regarding my understanding of myself? How does it change my sense of responsibility and awareness in social life?

Understanding consequences

Rudolf Steiner brings to consciousness the connection between cause and effect of every event. In other words, how do I deal with what I myself cause? He is concerned with increasing the individual responsibility of each person for their actions, for their self-inflicted problems, injuries, conflicts and other challenges.

People tend to repress these unpleasant challenges and blame others. The first responsible step here would therefore be to take an objective look at what has happened. How did I act and how did the other person act?

The next step is to recognise and acknowledge my own part in the event. Then I can minimise the consequences and apologise, for example. This represents a considerable expansion of consciousness, in that I take the relationship between cause and effect seriously and accept the consequences of my actions.

This process is a first step in karmic understanding and is therefore relevant to practical life. Humanity as a whole is currently learning this process, for example in war. The latter can only be understood if all warring parties are seen and recognised. Peace can only be built on this foundation!
In the ecological crisis, too, everyone involved must see the consequences of their actions and change their behaviour. The state of impoverished countries and regions also has to do with our own prosperity and economic behaviour. Social conflicts can only be overcome if people become aware of the processes of their own participation. I thus define karma as responsibility for what I cause in life.

The I from the outside

The second approach to understanding karma is social training and my relationship with other people. Rudolf Steiner describes the biography exercise with this in mind: look back over your life and visualise the people who have entered your life. What skills, values, insights and hopes did they give rise to? This makes it clear, you are what you are through other people. Even if they represent obstacles for you.

Rudolf Steiner thus formulates an expanded concept of the I: my I comes towards me from outside. Steiner's «social future» thus comes about through an understanding of karma practised in life. Future problems and tasks can be solved on this basis. This makes it clear where the basis of an anthroposophical understanding of karma lies.

Karma as a path of social practice

Karma is a core theme of anthroposophy because it teaches us to take responsibility for everything we do in life; because it trains social skills to perceive and realise the relationships between people at a deeper level. Karma is not the reproduction of what Rudolf Steiner said. Neither is it the identification of previous incarnations, but it is a path of social practice. It's all about dealing with real life issues, not about the result.

It is about an awareness of social life processes, a more alert eye for relationships, a sense of human qualities, a reverence for the uniqueness of each person, a deeper encounter, or the question: what connection do I really have with you? There are many groups in the anthroposophical movement who practise this: from the discovery of historical constellations of people to practice groups for learning about destiny in the form of biography work.

Practising insights

What comes towards us from outside is connected with us. What does this tell us and what do we learn from it? How about the following: we do not boast about Rudolf Steiner's esoteric findings. We acknowledge that they lead us to practise and seek extended knowledge. We see reproaches as an indication that we have not yet fully explored the topic ourselves and are called upon to delve deeper.

This includes questions such as: What do I mean by karma? How do I deal with it? What is relevant for me? How can I make my path authentically comprehensible to other people? What does karma mean for me in my job, in my social life? What has changed in my life as a result of working with it?

Towards actively taking action for the future

In medicine, the answer could be that I accept illnesses as belonging to me and actively engage in the healing process myself. In education, it is about the deeper perception and understanding of the child. How can I support their individual path? Education in this sense is a journey of discovery into the diversity of each child and not a formalised teaching programme. It is not intended to make everyone the same, but to enable an individual path of destiny.

Both would be actively taking action for the future and not an acceptance of alleged failures from previous incarnations. Karma does not make you unfree, but understands freedom as taking responsibility for what happens here and now.