Lord of Karma, Page 16

Is 6,11-13:

(11) Then I said, “How long, O Lord?” And he said: “Until cities lie waste without inhabitant, and houses without men, and the land is utterly desolate, (12) and the Lord removes men far away, and the forsaken places are many in the midst of the land. (13) And though a tenth remain in it, it will be burned again, like a terebinth or an oak, whose stump remains standing when it is felled.” The holy seed is its stump.

There is a spine-tingling time identity between the “O . . . Lord . . . how long” in Rev 6,10 above and Isaiah’s “How long, O Lord?” in this passage. Bear in mind the words that just preceded this, Is 6,9-10, which are quoted in every Gospel, at the conclusion of Acts, and in Romans (Mt 13,14-15; Mk 4,12; Lk 8,10; Jn 12,39-41; Acts 28,26-27; Rom 11,8), and speak of those who see but do not perceive and hear but do not understand. Isaiah refers, of course, to the blindness and deafness that were entering into humanity as a result of increasing density and materiality (see “Fading Splendor”). In the above passage as well as in Rev 6,9- 11, humanity is nearing that time when all physical seeing and hearing will come to an end along with the Earth’s physical existence. And with this understanding, it is then easy to see that the description given to Isaiah is in keeping with the anthroposophical insight about human evolution, Karma and Reincarnation, and Lord of Karma. For it speaks of “the holy seed” (see “Seed”) being “burned again” (as with the “Bush”) without being destroyed. The implications of this last verse are powerful support for the idea of God’s “Grace” granted through karma and reincarnation, and his unwillingness to let any pass unredeemed even though only “a tenth remain.” This can have more meanings than one, of course. For one thing, the “refiner’s fire” of the Kamaloca period will end with the reunion of Sun and Earth, but there will still remain the future evolutions of Jupiter and Venus when the redeemed, through their enhanced powers, will work for the redemption of the lower kingdoms, as Paul saw (Rom 8,19-23; Eph 1,9-10) and anthroposophy shows. While salvation is not assured, the length to which God goes to that endis beyond human understanding.

Mt 16,27:

For the Son of man is to come with his angels in the glory of his Father, and then he will repay every man for what he has done.

This comports with what Steiner shows, that the coming of Christ as Lord of Karma coincides in time with the commencement of his Second Coming. And it excuses no one from being “repaid for what he has done,” making no exceptions for those whose sins have been forgiven. Christ as judge, Lord of Karma, will see that subjective karma accounts are balanced.

Verse 28 which follows, “Truly, I say to you, there are some standing here who will not taste death before they see the Son of man coming in his kingdom,” has been a source of puzzlement. What is it that the “some standing here” were to see? According to 8 NIB 351, four views exist in church history: the Transfiguration, Resurrection, Pentecostal experience, and Second Coming, of which the last is the more likely based upon the erroneous expectation by the Evangelist of an early “parousia.” Insofar as I can determine, Steiner never seems to go along with the suggestion that the Evangelists (or Paul) were in error on this, from which one must infer instead that later Christendom has not adequately understood the Gospel message regarding the Second Coming. This is discussed near the beginning of Second Coming, which follows. The best solution is suggested near the end of that essay. The Resurrection appearances of Christ to the disciples were in the etheric body, and at the Ascension they were told that the Second Coming would be “in the same way.” In a very real sense, they had already experienced his coming before they died. Verse 28 should not be permitted to cloud the relatively clear import of verse 27 as stated above.

1 Cor 4,5:

Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then every man will receive his commendation from God.

The synchronicity of Christ’s “coming” and “judging” is seen again in this passage. And once more it is clear that all things hidden will be brought to light in the justice and righteousness of the Perfect (Mt 5,48) “law” (Mt 5,17) of subjective karma. It will apply to “every man” (cf. Mt 5,25-26). Judgment is to be deferred to the Lord of Karma (cf. Mt 13,24-30).

1 Cor 11,31-32:

(31) But if we judged ourselves truly, we should not be judged. (32) But when we are judged by the Lord, we are chastened so that we may not be condemned along with the world.

Need anything else be said? As Lord of Karma Christ judges so as to chasten and return one to Earth to try again to avoid condemnation, or judgment by the Father, i.e., by the karmic law. This can only refer to the subjective karma for which restitution can and must be made even by those whose objective karma has been taken over by Christ (see “Forgiven Sins”).