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[ Lecture: S-2234: 21st May, 1910 | Hamburg | GA0120 ]
THE RELATIONSHIPS BETWEEN KARMA AND ACCIDENTS
IT is easily understood that karmic law can operate when, in the sense demonstrated, a cause of illness asserts itself from within man. But it is more difficult to understand that the experiences and actions of a previous life brought in by the individual at birth can provoke such illnesses as are the result of exterior causes — such illnesses as science calls infections. Nevertheless, if we go deeper into the true nature of karma, we shall learn not merely to understand how these external causes can be related to the experiences and deeds of earlier lives, but we shall also learn that accidents which befall us, events which we are prone to describe as chance, may stand in a definite relationship with the course of a previous life. We must indeed penetrate somewhat deeper into the whole nature of man's being if we wish to understand the conditions that are so veiled by our human outlook.
We saw yesterday how chance or accident always presents the external event in a veiled form, because in those instances where we speak of chance, the external deceptions created by the ahrimanic powers are the greatest possible. Now let us examine in detail how such accidents, that is to say those events that are generally called 'accidents,' come about.
Here it is necessary to bear in mind the law, the truth — the recognition that in life much of what we describe as 'arising from within,' or as 'derived from the inner being of man' is already clothed in illusion, because if we truly rise above illusion, we find that much of what we at first believe to have originated within man must be described as streaming in from outside. We always encounter this when we have to deal with those dispositions, those traits of character, which are summed up under the name of 'hereditary characteristics.' It seems as though these hereditary characteristics are a part of us only because our forbears had them, and it may appear to us in the most eminent degree as though they had fallen to our lot through no fault of our own, and without our co-operation. It is easy to arrive at a mistaken distinction between what we have brought from earlier incarnations and what we have inherited from our parents and forbears. When we reincarnate we do not come haphazard to such and such parents or to such and such a country. There is operating here a motive allied to our innermost being. Even in those hereditary characteristics which have nothing to do with illness, we must not assume anything haphazard. In the case of a family such as Bach's for instance, there were for many generations again and again more or less renowned musicians born (there were more than twenty more or less renowned musicians in Bach's family). We might well believe that this has purely to do with the line of heredity, that the characteristics are inherited from the forbears, and that as such characteristics are there, certain tendencies towards musical talent brought over from a previous incarnation will be unfolded. This is not so however; the facts are quite different.
Suppose that someone has the opportunity of receiving many musical impressions in a life between birth and death, that these musical impressions pass by him in this life, simply for the reason that he has not a musical ear. Other impressions which he receives in this life do not pass by him in the same way, because he has organs so formed that he can transform the experiences and impressions into capacities of his own. Here we can say that a person has impressions in the course of his life which are capable of being transformed into capacities and talents through the disposition which he has brought with him from his last birth; and he has other impressions, which on account of his general karma, because he has not received the suitable powers, he cannot transform into the corresponding capacities. They remain, they are stored up, and in the period between death and a new birth they are converted into the particular tendency to be expressed in the next incarnation. And this tendency leads the person to seek for reincarnation in a particular family which can provide him with the suitable organs. Thus if someone has received a great many musical impressions, and because of an unmusical ear, he was unable to transform them into musical capacities or enjoyment, this incapacity will be connected with the tendency in his soul to come into a family where he will inherit a musical ear. From this we shall now see that if a certain family inherits a certain construction of the ear — which can be inherited just as well as the external form of the nose — all those individuals who in consequence of their former incarnation long for a musical ear, will strive to come into this family. From this we see that, in fact, a person has not inherited a musical ear or a similar gift in a particular incarnation. 'by chance,' but that he has looked for and actually sought for the inherited characteristic.
If we observe such a person from the moment of his birth, it will seem to us as though the musical sense were within him, a quality of his inner being. If, however, we extend our investigation to the time before his birth, we shall find that the musical ear for which he had to seek is something that has come to him from outside.
Before his birth or conception the musical ear was not within him. There was only an impulse urging him to acquire such an ear. In this case man has drawn to himself something external. Before reincarnation the feature which is later termed hereditary was something external. It approached man, and he hastened to take it. At the moment of incarnation it became internal, and made its appearance within. Thus, in speaking of hereditary disposition, we suffer from a delusion, because we do not take into account the time when the inner quality was an external one.
Let us now enquire whether an external event occurring between birth and death, might not be the same as the case we have just now been discussing — whether it might be capable of being transformed into something internal. We cannot reply to this question without examining still more closely the nature of sickness and health. (We have given many instances in order to characterise sickness and health. And you know that I do not define, but try little by little to describe things, and to add ever more characteristics, so that they may gradually become comprehensible. So let us now add some more characteristics to those we have already collected.)
We must compare sickness and health with something that appears in normal life, namely, sleeping and waking, and we shall then find something of still greater significance. What is taking place within a human being when the daily states of sleeping and waking succeed one another? We know that when we sleep, the physical and the etheric body are abandoned by the astral body and the Ego, and that the awakening is a return of the astral body and Ego to the physical and etheric body. Every morning on waking, all that constitutes our inner being — astral body and Ego — dives down again into our physical and etheric bodies. What happens with regard to those experiences which a human being has when going to sleep and when awakening?
If we consider the moment of going to sleep, we see that all experiences which from morning to night fluctuated in our lives, especially the psychic experiences of joy and sorrow, happiness and pain, passions, imaginations, and so forth, sink down into the subconscious. In normal life, when asleep, we ourselves are unconscious. Why do we lose consciousness when we fall asleep? We know that during the state of sleep we are surrounded by a spiritual world, just as in the waking state we are surrounded by things and facts of the physical world of the senses. Why do we not perceive this spiritual world? Because in normal life to see the spiritual facts and spiritual things surrounding us at the present stage of human development between going to sleep and awakening, would prove dangerous in the highest degree. If the person were today to pass over consciously into the world which surrounds us between going to sleep and awakening, his astral body which gained its full development in the Ancient Moon period, would flow out into the spiritual world, but this could not be done by the Ego, which can be developed only during the Earth period, and which will have completed its Evolution at the end of the Earth period. The Ego is not sufficiently developed to be able to unfold the whole of its activity between falling asleep and awakening. If we were to fall asleep consciously, the condition of our Ego could be illustrated as follows. Let us suppose that we have a small drop of coloured liquid; we drop this into a basin of water and allow it to mix. The colour of that small drop will no more be seen because it has mixed with the whole mass of the water. Something of this nature happens when man in falling asleep leaves his physical and etheric bodies. The latter principles are those which hold together the whole of the human being. As soon as the astral body and Ego leave the two lower principles, they disperse in all directions, impelled always by this principle of expansion. Thus it would happen that the Ego would be dissolved, and we should indeed be able to envisage the pictures of the spiritual world, but should not be able to understand them by means of those forces which only the Ego can bring to bear — the forces of discernment, insight, and so forth — in short, with the consciousness we apply to ordinary life. For the Ego would be dissolved and we should be frenzied, torn hither and thither, swimming without individuality and without direction in the sea of astral events and impressions. For this reason, because in the case of the normal person the Ego is not sufficiently strong, it reacts upon the astral body and prevents it from entering consciously the spiritual world which is its true home, until there comes a time when the Ego will be able to accompany the astral body wherever it may penetrate. Thus there is a good reason for our losing consciousness when we fall asleep, for if it were otherwise, we should not be able to maintain our Ego. We shall be able sufficiently to maintain it only when our Earth evolution is achieved. That is why we are prevented from unfolding the consciousness of our astral body.
The very reverse takes place when we awaken. When we awaken and sink down into our physical and etheric bodies, we ought in reality to experience their inner nature. But this does not happen, for at the moment of waking we are prevented from regarding the inner nature of our corporeal being, because our attention is immediately directed to external events. Neither our faculty of sight nor our faculty of perception is directed towards penetration of the inner being, but is distracted by the external world. If we were immediately to apply ourselves to our inner being, there would be an exact reversal of the situation that would occur if we fell asleep and entered the spiritual world with our ordinary consciousness. Everything spiritual that we had acquired through our Ego in the course of our Earth life would then concentrate, and after our re-entry into the physical and etheric bodies, it would act upon them most powerfully, bringing about a tremendous increase of our egotism. We should sink down with our Ego; and all the passions, the desires, the greed, and the egotism of which we are capable would be concentrated within this Ego. All this egotism would pour away into the life of the senses. So that this may not happen we are distracted by the external world, and are not permitted to penetrate our inner being with our consciousness.
That this is so can be confirmed from the reports of those mystics who attempted really to penetrate the inner being of man. Let us consider Meister Eckhart, Johannes Tauler, and other mystics of the Middle Ages, who in order to descend into their own inner being dedicated themselves to a state in which their attention and interest was entirely turned away from the external world. Let us read the biographies of many Saints and Mystics who tried to descend into their inner selves. What was their experience? Temptations, tribulations, and similar experiences which they have depicted in vivid colours. These were compressed in the astral body and Ego, and made themselves felt as opposing forces. That is why all those who as Mystics have attempted to descend into the inner self found that the further they descended, the more were they impelled to an extinguishing of their Ego. Meister Eckhart found an excellent word to describe this descending into his own inner self. He speaks of 'Ent Werdung,' that is to say the extinction of the Ego. And we read in ";The Theologia Germanica"; (German Theology) how the author describes the mystic path into the inner human being, and how he insists that he who wishes to descend will act no longer through his own Ego, but that Christ with Whom he is fully permeated, will act within him. Such Mystics sought to extinguish their Ego. Not they themselves, but Christ within them should think, feel, and will, so that there may not emerge what dwells within them in the form of passion, desire and greed, but rather that which streams into them as Christ. That is why St. Paul says 'Not I, but Christ in me.'
We can describe the processes of awakening and falling asleep as inner experiences of the human being: awakening as a sinking down of the compressed Ego into the corporeality of man, and falling asleep as a liberation from consciousness, because we are not yet ready to see that world into which we penetrate on falling asleep. Through this we understand waking and sleeping in the same sense in which we understand many other things in this world, as a permeation by one another of the various members of the human entity. If we consider a waking person from this point of view, we shall say that in him are present the four members of the human entity, the physical body, etheric body, astral body, and the Ego, and that they are linked together in a certain way. What results from this? The fact of 'being awake.' For we could not be awake were we not so to descend into our corporeality that our attention is distracted by the external world. Whether we are awake or not depends upon a certain regulated co-operation of our four members. And again, whether we are asleep or not depends upon the proper separation of our four members. It is not enough to say that we consist of physical body, etheric body, astral body, and Ego, for we understand man only when we know to what extent the various members are linked together in a certain state, and how intimately they are connected. This is necessary to an understanding of human nature. Now let us examine how these four members of man are linked together in the case of a normal person. Let us set out from the standpoint that the condition of man when awake is the normal condition.
Most of us will remember that the consciousness we at present possess as earth-men between birth and death, is only one of the possible forms of consciousness. If, for instance, we study 'Occult Science,' we shall see that our present consciousness is a stage among seven different stages of consciousness, and that this consciousness which we possess today developed out of three other preceding stages of consciousness, and that it will at a later period develop into three other succeeding forms of consciousness. When we were Moon beings we had not yet an Ego. The Ego became united with man only during the Earth period. That is why we could not gain our present consciousness before the Earth period. Such a consciousness as we have today between birth and death, presumes that the Ego co-operates with the other three members exactly as it is doing today and is the most exalted of the four members of the human entity. Before we were impregnated with the Ego we comprised only physical body, etheric body, and astral body. The astral body was then our most exalted member, and our consciousness then was such as can to-day be compared only with our dream consciousness which is a survival of the past. But we must not think of the present dream consciousness, but one in which the dream images represent realities. If we study the dream as it is to-day, we shall find in its manifold images much that is chaotic, because our present dream consciousness is an ancient inheritance. But if we study the consciousness that preceded that of today, we should find that we could not at that time see external objects such as plants, for instance. Thus it was impossible for us to receive an external impression. Anything that approached us evoked an impression analogous to that of a dream, but corresponded to a certain external object or impression.
Thus before dealing with the Ego-consciousness, we shall have to deal with a consciousness which might be termed an astral consciousness, because it is attached to the astral body which was formerly the most exalted member. It is dim and nebulous, and not yet irradiated by the light of the Ego. When man became earth-man, this consciousness was outshone by the Ego-consciousness. The astral body, however, is still within us, and we might ask how it was that our astral consciousness could be so dimmed and eliminated that the Ego-consciousness could fully take its place? This became possible because through man's impregnation by the Ego, the earlier connection between the astral body and the etheric body was greatly loosened. The earlier and more intimate connection was, so to speak, dissolved. Thus before the Ego-consciousness, there existed a far more intimate relationship between man's astral body and the lower members of his being. The astral body penetrated further into the other members than it does today. In a certain respect the astral body has been wrested from the etheric and physical bodies.
We must make ourselves quite clear about this process of the partial exit, this detachment of the astral body from the etheric and physical bodies. Even today, might there not be a possibility with our ordinary state of consciousness to establish something similar to this ancient relationship? Could it not happen also today in a human life, that the astral body should try to penetrate further into the other members than it ought, to impregnate and penetrate more than is its due? A certain normal standard is necessary for the penetration of the astral body into the etheric and physical bodies. Let us suppose that this standard is exceeded in one direction or another. Certain disturbances in the whole of the human organism will result from this. For what man is to-day depends upon that exact relationship between the various principles of his being which we find in a normal waking state. As soon as the astral body acts wrongly, as soon as it penetrates deeper into the etheric and physical bodies, there will be disorder. In our past discussions we saw that this really takes place. We then looked at the whole process from another aspect. When does this happen? It happens when man in an earlier life impregnated his astral body with something, allowed something to flow into it that we conceive as a moral or intellectual transgression for that earlier life. This has been engraved on the astral body. Now, when man enters life anew, this may in fact cause the astral body to seek a different relationship with the physical and etheric bodies than it would have sought had it not in the preceding life been impregnated with this transgression. Thus are the transgressions committed under the influence of Ahriman and Lucifer transformed into organising forces which, in a new life induce the astral body to adopt a different relationship towards the physical and etheric bodies than would be the case had such forces not intervened.
So we see how earlier thoughts, sensations, and feelings affect the astral body and induce it to bring about disorders in the human organism. What happens when such disorders are brought about? When the astral body penetrates further into the physical and etheric bodies than it normally should, it brings about something similar to what takes place when we awaken, when our Ego sinks down into the two lower principles. Awakening consists in the sinking down of the Ego-man into the physical and etheric bodies. In what then consists the action of the astral body when, induced by the effects of earlier experiences, it penetrates the physical and etheric bodies further than it should? That which takes place when our Ego and our astral body sink down into our physical and etheric bodies on awaking and perceive something, shows the very fact of our awakening. Just as the state of waking is the result of the descent of the Ego-man into our physical and etheric bodies, there must now take place something analogous to what is done by the Ego — something done by the astral body. It descends into the etheric body and the physical body. If we see a man whose astral body has a tendency towards a closer union with the etheric and the physical bodies than should normally take place, we shall see the astral body accomplish the phenomenon which we otherwise achieve by the Ego upon awakening. What is this excessive penetration of the physical and etheric bodies by the astral body? It consists in that which may otherwise be described as the essence of disease. When our astral body does what we otherwise do upon awakening, namely pushes its way into the physical body and the etheric body, when the astral body which normally should not develop any consciousness within us, strives after a consciousness within our physical and etheric bodies, trying to awaken within us, we become ill. Illness is an abnormal waking condition of our astral body. What is it we do when in normal health we live in an ordinary waking condition? We are awake in ordinary life. But so that we could possess an ordinary waking condition, we had at an earlier stage to bring our astral body into a different relationship. We had to put it to sleep. It is essential that our astral body should sleep during the day whilst we are dominated by our Ego-consciousness. We can be healthy only if our astral body is asleep within us. Now we can conceive of the essence of health and illness in the following way. Illness is an abnormal awakening within man of the astral body, and health is the normal sleeping state of the astral body.
And what is this consciousness of the astral body? If illness really is the awakening of the astral body, something like a consciousness must be manifested. There is an abnormal awakening, and so we can expect an abnormal consciousness. A consciousness of some kind there must be. When we fall ill something must happen similar to what occurs when we awake in the morning. Our faculties must be diverted to something different. Our ordinary consciousness awakens in the morning. Does any consciousness arise when we become ill?
Yes, there arises a consciousness that we know all too well. And which is this consciousness? A consciousness expresses itself in experiences! The consciousness which then arises is expressed in what we call pain, which we do not have during our waking condition when in ordinary health, because it is then that our astral body is asleep. 'The sleeping' of the astral body means that we are in regular normal relationship to the physical and etheric bodies, and are without pain. Pain tells us that the astral body is pressing into the physical body and the etheric body in such a way in an abnormal state, and is acquiring consciousness. Such is pain.
We must not apply this statement without limits. When we speak in terms of Spiritual Science we must put limits to our statements. It has been stated that when our astral body awakens, there arises a consciousness that is steeped in pain. We must not conclude from this that pain and illness invariably go together. Without exception, every penetration into the etheric and physical bodies by the astral body constitutes illness, but the inverse does not hold. That illness may have a different character will be shown by the fact that not every illness is accompanied by pain. Most people take no notice of this because they usually do not strive after health, but are satisfied to be without pain; and when they are without pain they believe themselves to be healthy. This is not always the case; but generally in the absence of pain, people will believe themselves to be healthy. We should be under a great delusion if we believed that the experience of pain goes always together with illness. Our liver may be damaged through and through, and if the damage is not such that the abdominal wall is affected, there will be no pain at all. We may carry a process of disease within us which in no way manifests itself through pain. This may be so in many instances. Objectively regarded these illnesses are the more serious, for if we experience pain we set to work to rid ourselves of it, but when we have no pain we do not greatly trouble to get rid of the disease.
What is the position in those cases where there is no pain with illness? We need but remember that only little by little did we develop into human beings such as we are today, and that it was during our earth period that we added the Ego to the astral body, etheric body, and physical body. Once, however, we were men who possessed only etheric body and physical body. A being possessing only these two principles is like a plant of the present day. We meet here a third degree of consciousness infinitely more vague, which does not attain to the clarity even of today's dream consciousness. It is quite a mistake to believe that we are devoid of consciousness when we sleep. We have a consciousness, but it is so vague that we cannot call it up within our Ego to the point of memory. Such a consciousness dwells also within plants; it is a kind of sleep consciousness of still lower degree than the astral consciousness. We have now reached a still lower consciousness of man.
Let us suppose that through experiences in a previous incarnation we have brought about not only that disorder which comes into our organism when the astral body goes beyond its bounds, but also disorder caused by the etheric body pushing its way wrongly into the physical body. There certainly may arise such a condition where the relationship between the etheric body and the physical body is abnormal for present day man, where the etheric body has penetrated too far into the physical body. Let suppose that the astral body takes no part in this; but that the tendency created in an earlier life effects a closer connection that there should be between the etheric body and the physical body in the human organism. We have here the etheric body behaving in the same way as the astral body when we have pain.
If the etheric body in its turn sinks too deeply down into the physical body, there will appear a consciousness similar to that which we have during sleep, like the plant consciousness. It is not surprising therefore that this is a condition of which we are not aware. Anyone unaware of sleep will be equally unaware of this condition. And yet it is a form of awakening! As our astral body will awake abnormally when it has sunk too deeply into the etheric and physical bodies, so will our etheric body awake in an abnormal manner when it penetrates too deeply into the physical body. But this will not be perceived by us, because it is an awakening to a consciousness even more vague than the consciousness of pain. Let us suppose that a person has really in an earlier life done something that between death and re-birth is so transformed that the etheric body itself awakens, that is, it takes intense possession of the physical body. If that happens there awakes within us a deep consciousness that cannot however be perceived in the same manner as other experiences of the human soul. Must it, however, be ineffectual because imperceptible? Let us try to explain the peculiar tendency acquired by a consciousness which lies still one degree deeper.
If you burn yourself — which is an external experience — this causes pain. If a pain is to appear, the consciousness must have at least the degree of consciousness of the astral body. A pain must be in the astral body; thus, whenever pain arises in the human soul, we are dealing with an occurrence in the astral body. Now let us suppose something happens which is not connected with pain, but is, however, an external stimulus, an external impression. If something flies into your eye, this causes an external stimulus and the eye closes. Pain is not connected with it. What does the irritant produce? A movement. This is something similar to what occurs when the sole of your foot is touched; it is not pain, but still the foot twitches. Thus there are also impressions upon a human being which are not accompanied by pain, but which still give rise to some sort of an event, namely, a movement. In this case, because he cannot penetrate down into this deep degree of consciousness, the person does not know how it comes about that a movement follows the external stimulus. When you perceive pain and you thereby repulse something, it is the pain which makes you notice that which you then reject. But now something may come which urges you to an inner movement, to a reflex movement. In this case the consciousness does not descend to the degree at which the irritant is transformed into movement. Here you have a degree of consciousness which does not come into your astral experience, which is not experienced consciously, which runs its course in a kind of sleep consciousness, but is not, however, such, that it does not lead to occurrences. When this deeper penetration of the etheric body into the physical body comes about, it produces a consciousness which is not a pain consciousness, because the astral body takes no part in it, but is so vague that the person does not perceive it. This does not necessarily mean that a person in this consciousness cannot perform actions. He also performs other actions in which his consciousness takes no part. You need only remember the case in which the ordinary day-consciousness is extinguished and a person while walking in his sleep commits all kinds of acts. In this case there is a kind of consciousness which the person cannot share in, because he can only experience the two higher forms of consciousness: the astral consciousness as pleasure and pain, etc., and the Ego-consciousness as judgement and as the ordinary day-consciousness. This does not imply that a man cannot act under the impulse of this sleep consciousness.
Now we have the consciousness which is so deep that a man cannot attain to it when the etheric body descends into the physical body. Let us suppose that he wishes to do something concerning which in normal life he can know nothing, which is connected in some way with his circumstances; he will do this without knowing anything about it. Something in him, namely, the thing itself, will do this without his knowing anything about it. Let us now take the case of a person who through certain occurrences in a former life has laid down causes for himself, which in the period between death and re-birth work down to where they lead to a penetration of the etheric body into the physical body. Actions will proceed from this which lead to the working out of more deeply-lying processes of disease. In this case the person will be forced by such activities to search out the external causes for these diseases.
It may seem strange that this is not clear to the ordinary Ego-consciousness — but a person would never do it from this consciousness. He would never in his ordinary Ego-consciousness expose himself to a host of bacilli. But let us suppose that this dim consciousness finds that an external injury is necessary, so that the process which we have described as the whole purpose of illness may come about. This consciousness which penetrates into the physical body then seeks for the cause of the disease or of the illness. It is the real being of man which goes in quest of the cause for illness in order to bring about what we called yesterday the process of illness. Thus from the deeper nature of disease and illness we shall understand that even if no pain appears, inner reactions may always come, but if pain is manifested — as long as the etheric body penetrates too far into the physical body — there may always come that which one may call: the search for the external causes of illness through the deeper-lying strata of human consciousness itself. Grotesque as it may sound, it is nevertheless true, that we search with a different degree of consciousness for the external causes of our diseases — just as we do for our inherited characteristics — when we need them. But, again, what we have just said only holds good within the limits we have described to-day.
In this lecture it has been our special task to show that a person may be in the position — without following it with the degree of consciousness of which he is aware — to look for an illness, and this is brought about by an abnormal, deeper condition of consciousness. We had to show that in an illness we are concerned with an awakening of stages of consciousness which as human beings we have long transcended. Through committing errors in a previous life, we have evoked deeper degrees of consciousness than are appropriate to our present life; and what we do from the impulses of this deeper consciousness influences the course of the disease, as well as the process which actually leads to it. Thus we see that in these abnormal conditions ancient stages of consciousness appear which man has long since passed. If you consider the facts of every-day life but a little, you will be able to understand in a general way what has been said today. It is indeed the case, that through his pain, man descends more deeply into his being, and this is expressed in the well-known statement that a person only knows that he possesses an organ when it begins to give him pain. That is a popular saying, but it is not so very stupid. Why does a person in his normal consciousness know nothing about it? Because in normal cases his consciousness sleeps so deeply that it does not dip intensely enough into his astral body; but if it does, then pain appears, and through the pain he knows that he has the organ in question. In many of the popular sayings there is something which is quite true, because they are heirlooms of earlier stages of consciousness in which man, when he was able to see into the spiritual world, was aware of much that we now have to acquire with effort. If you understand that a person may experience deeper layers of consciousness, you will also understand that not only external causes of illness may be sought by man, but also external strokes of fate which he cannot explain rationally, but the rationality of which works from the deeper strata of consciousness. Thus it is reasonable to suppose that a man would not out of his ordinary consciousness place himself where he may be struck by lightning; with his ordinary consciousness he would do anything to avoid standing where the lightning may strike him. But there may be a consciousness active within him, which lies much deeper than the ordinary consciousness, and which from a foresight which is not possessed by the ordinary consciousness leads him to the very place where the lightning may strike him — and wills that he should be so struck. The man really seeks out the accident.
We have understood that it is possible to attribute karmic influences to accidents and other exterior causes of illness. How this is brought about in detail, how those forces which are in the deeper layers of consciousness act on human beings, and whether it is permissible for our ordinary consciousness to avoid such accidents, are questions we shall be dealing with later. In the same way as we can understand that if we go to a place where we may be exposed to an infection, we have done so under the influence of a degree of consciousness that has driven us there, so also must we be able to understand how it is that we take precautions to render such infections less effective, and that through our ordinary consciousness we are in a position to counteract these effects by hygienic measures. We must admit that it would be most unreasonable if it were possible for the sub consciousness to seek disease germs if they could not on the other hand be counteracted through the ordinary consciousness.
We shall see that it is both reasonable to seek out causes of illness, and reasonable too, out of the ordinary consciousness to take hygienic measures against infection, thus hindering the causes of illness.

redpajama_set_name: RedPajamaCommonCrawl


Today if you get angry every now and then, you are considered uncivilized or ill mannered. If you find that your angry outbursts are negatively affecting your relationships with family, friends, co-workers and even complete strangers, it's probably time to change the way you express your anger.
Have you had trouble dealing with your emotions — an angry outburst, a sobbing fit?
Anger management deals with the management of one's anger so that the least possible damage is felt to self, others and the environment. This involves understanding one's anger patterns and dealing with them effectively. One who can manage his own anger effectively can possibly manage the anger of others as well.


Born of Angolan parents and himself an Angolan national, Mandela Nelson dances since his first years, learning the art in his own country, the best school one can have, and emigrating to Portugal at seventeen. Then he started working solo and gaining recognition in several Portuguese cities, while giving consistence and experience to his work.
Lisa & Mandela met in 2004, as stated before, and began then working as a couple. With recognised pedagogic skills, hard work and knowledge, they have been evolving and gaining notoriety, showing wherever they go how much they love what they do.


text:
Saint John the Baptist and Saint John the Evangelist with a Donor
Joan Mates
This work by Joan Mates falls within the framework of the International Gothic of the late 14th century at a time when most of the arts were influenced by both France and Siena, resulting in highly decorative works with subtle, delicate colouring. The first documentary reference to Mates, son of a leather worker, is dated 1391 and states that he was living in Barcelona. The fact that Mates' name is associated in the document with that of the painter Pere Serra has led to the assumption that Mates may have trained in Serra's workshop. The fact that they worked together is known, as after Serra's death Mates completed the Saint Thomas and Saint Anthony altarpiece for Barcelona cathedral. Mates was a celebrated artist in his day and art historians have subsequently organised his oeuvre around three documented altarpieces: that of Saint Ambrose and Saint Martin in Barcelona cathedral of 1411, that of Saint Sebastian for the refectory chapel of the Pia Almoina in Barcelona of 1417–25, of which the central part survives (Museu Nacional d'Art de Catalunya), and the main altarpiece for the church Vila-Rodona of 1422. This was destroyed in 1936 but old photographs survive.
Saint John the Baptist and Saint John the Evangelist with a Donor entered the Thyssen-Bornemisza collection in 1955 and was catalogued until 1989 as the work of an anonymous International Gothic master. Prior to its acquisition, the painting had been studied by Mayer in 1921, who was the first to suggest a Catalan painter. Chandler Rathfon Post subsequently associated it with a group of paintings that he published as the "Peñafiel group". These works were later attributed to Joan Mates. Mates located the two saints beneath two lobed arches. They can be identified by their attributes. On the left Saint John the Baptist has a closed book and a lamb, to which he elegantly points. He wears his traditional hair shirt, visible on his right arm but mainly covered with a fine blue and pink tunic held together at the shoulder by a twig. On the right and unusually holding a martyr's palm is Saint John the Evangelist with the chalice in which the poison has already turned into a small dragon. At the feet of these two elegant figures is the kneeling donor. He is dressed in a costly style indicative of elevated social rank and has been identified as Henry V of England, leading to the suggestion that this work was by one of a group of English painters active in the early 15th century.
The panel may have been part of the central section of an altarpiece which also included the following episodes from the lives of the two saints: Saint John the Evangelist on Patmos (Musée Goya, Castres), The Birth of Saint John the Baptist, The Beheading of Saint John the Baptist, The Martyrdom of Saint John the Evangelist, and Saint John the Evangelist and the poisoned Chalice, in the Carreras Candi collection in Barcelona, according to Gudiol and Alcolea.
Anonymous Valencian artist
Jaume Huguet (circle of)
Pilgrims' Mass
Siglo XVs.XV - Pintura españolaPaintingOilpanel


text:
Comforting and classic in tone, Judith Eagle writes stories that delight and dazzle. 'The Pear Affair', like 'The Secret Starling', is no exception. Full of larger-than-life characters set against the fabulous back-drop of Parisian society in the 1960s, 'The Pear Affair' is a fun and charming adventure, glittering with period detail.
Penelope (Nell) Magnificent's parents are far from magnificent. The only person who has truly loved and cared for Nell is Pear, her former French au-pair. So when Nell's parents go on a business trip to Paris, she sees it as her chance to track down Pear and leave her parents for good. But when Nell arrives she discovers Pear is missing and there are other mysteries swirling down the cafe-strewn streets and in the dark tunnels below, where children roam....
I really loved 'The Pear Affair'. Eagle manages to craft a gripping plot that weaves with twists and turns much like the secret tunnels below Paris itself. Nell is fantastic and we root for her from the start - like an unloved child straight from the pages of Roald Dahl. The first chapter brilliantly sets up our sympathy for Nell and we are quickly called to her adventure. From then on the story crackles with mystery and joy, and Eagle does this with the gentlest of touches. Her prose is magnificently woven like the finest silk-threads while comforting like a woollen blanket. In saying that, there are moments where the stakes are raised so much that you have to race through the chapters to see that Nell and her friends will be okay. Thankfully, the ending is wonderfully happy with all the threads tied up beautifully. Eagle does this with such charm, you cannot help but smile.
Another thing to mention here is Kim Geyer's wonderful illustrations which are just so well suited to Eagle's writing.
Brilliant stuff! I cannot wait to see what Eagle writes next - where will we go next and when?
https://www.waterstones.com/book/the-pear-affair/judith-eagle/kim-geyer/9780571346851


Here is Senran Kagura' Kafuru in her re-release oppai mouse pad. This oppai mouse pad designed with new illustration by Nan Yaegashi! Breast part is LL sized.
If you are familiar with Senran Kagura Oppai Mouse Pad: Murasaki (Re-run), why not let others know?
the price for Senran Kagura Oppai Mouse Pad: Murasaki (Re-run) drops.
Senran Kagura Oppai Mouse Pad: Murasaki (Re-run) is available.
there are new images or links available for Senran Kagura Oppai Mouse Pad: Murasaki (Re-run).


text:
package org.kie.workbench.common.services.datamodel.backend.server;

import java.util.List;

import org.drools.workbench.models.datamodel.oracle.DSLActionSentence;
import org.drools.workbench.models.datamodel.oracle.DSLConditionSentence;
import org.junit.Test;
import org.kie.soup.project.datamodel.oracle.ExtensionKind;
import org.kie.workbench.common.services.datamodel.backend.server.cache.DSLExtension;
import org.kie.workbench.common.services.datamodel.spi.DataModelExtension.ExtensionMapping;

import static junit.framework.Assert.assertEquals;

public class DSLExtensionTest {

    private DSLExtension extension = new DSLExtension();

    @Test
    public void testAddConditionDSLSentence() {
        List<ExtensionMapping<?>> mappings = extension.getExtensions(null,
                                                                     "[when]There is a Smurf=Smurf()");

        assertEquals(1,
                     totalValues(mappings));
        assertEquals(1,
                     valuesOfKind(mappings, DSLConditionSentence.INSTANCE));
    }

    @Test
    public void testAddActionDSLSentence() {
        List<ExtensionMapping<?>> mappings = extension.getExtensions(null,
                                                                     "[then]Greet Smurf=System.out.println(\"Hello Smurf\");");

        assertEquals(1,
                     totalValues(mappings));
        assertEquals(1,
                     valuesOfKind(mappings, DSLActionSentence.INSTANCE));
    }

    @Test
    public void testAddMultipleConditionDSLSentence() {
        List<ExtensionMapping<?>> mappings = extension.getExtensions(null,
                                                                     "[when]There is a Smurf=Smurf()\n"
                                                                             + "[when]There is Happy Smurf=Smurf( nature = HAPPY )");

        assertEquals(2,
                     totalValues(mappings));
        assertEquals(2,
                     valuesOfKind(mappings, DSLConditionSentence.INSTANCE));
    }

    @Test
    public void testAddMultipleActionDSLSentence() {
        List<ExtensionMapping<?>> mappings = extension.getExtensions(null,
                                                                     "[then]Report Smurfs=System.out.println(\"There is a Smurf\");\n"
                                                                             + "[then]Greet Happy Smurf=System.out.println(\"Hello Happy Smurf\");");

        assertEquals(2,
                     totalValues(mappings));
        assertEquals(2,
                     valuesOfKind(mappings, DSLActionSentence.INSTANCE));
    }

    private static int totalValues(final List<ExtensionMapping<?>> mappings) {
        return (int) mappings
                .stream()
                .flatMap(em -> em.getValues().stream())
                .count();
    }

    private static int valuesOfKind(final List<ExtensionMapping<?>> mappings, final ExtensionKind kind) {
        return (int) mappings
                .stream()
                .filter(em -> kind.equals(em.getKind()))
                .flatMap(em -> em.getValues().stream())
                .count();
    }
}

redpajama_set_name: RedPajamaGithub


Imagine missing out on four years of sports and the NBA while behind prison bars. You'd probably have a lot of questions about your favorite players or teams.
One Reddit user went viral by asking such questions on Wednesday. Claiming He was locked in up in jail in Thailand for 4 years.
The individual also commented on the Cleveland Cavaliers featuring both LeBron James and Kevin Love in the team's starting lineup.
BreezyBlue claims to have spent time in a Thailand prison camp but would not explain how he or she ended up in that predicament.
While there's no way to fully verify this story, anybody who received little or no information about the sports world over the past four years would've missed a lot.
Leicester City became the most unlikely champions in Premier League history, the Chicago Cubs finally won a World Series, the previously mentioned James returned to the Cavs, and the Philadelphia Eagles brought a Super Bowl title to the City of Brotherly Love.
The internet remains the best. Here is the full thread if you are interested in reading it.
Previous article NFC East, Who You Drafting.
NFC East, Who You Drafting.


Book production is the fastest growing category for digital production solutions.
Determine the fixed and variable costs for the digital press and finishing system. Using data and cost information from both the OEM and customer, construct a P&L (focus on cost side) for digital.
Identify offset jobs to crossover to digital. Using MIS data for each job, together with cost information, calculate the cost per page for the offset jobs. Identify the jobs that could be printed more economically on the digital press.
Calculate the page volume that can move to digital.
Use the digital cost per page as the pivot point to segment the offset work above this cost, and perform data analysis to filter jobs by paper, binding styles, page size, products, customer, and more.
Show for each offset press, the page volume that can move to digital.
Quantify inventory carrying costs. Make a comparison to a business model for printing booklets on demand, or using smaller quantities per order.


text:
Q: Synax Highlighting w/ Dynamic Scriptblock I'm creating a dynamic ScriptBlock the way below so I can use local functions and variables and easily pass them to remote computers via Invoke-Command. The issue is that since all the text inside Create is enclosed with double quotes, I loose all my syntax highlighting since all editors see the code as one big string.
While this is only a cosmetic issue, I'd like to find a work around that allow my code to be passed without having double quotes. I've tried passing a variable inside Create instead of the actually text, but it does not get interpreted.
function local_admin($a, $b) {
([adsi]"WinNT://localhost/Administrators,group").Add("WinNT://$a/$b,user")
}

$SB = [ScriptBlock]::Create(@"

    #Define Function
    function local_admin {$Function:local_admin}

    local_admin domain username
"@)

Invoke-Command -ComputerName server2 -ScriptBlock $SB

A: You can pass the function into the remote session using the following example. This allows you to define the ScriptBlock using curly braces instead of as a string.
# Define the function
function foo {
    "bar";
}

$sb = {
    # Import the function definition into the remote session
    [void](New-Item -Path $args[0].PSPath -Value $args[0].Definition);
    # Call the function
    foo;
    };

#(gi function:foo) | select *
Invoke-Command -ComputerName . -ScriptBlock $sb -ArgumentList (Get-Item -Path function:foo);

Here is a modified version of your function. Please take note that the domain and username can be dynamically passed into the remote ScriptBlock using the -ArgumentList parameter. I am using the $args automatic variable to pass objects into the ScriptBlock.
function local_admin($a, $b) {
    ([adsi]"WinNT://localhost/Administrators,group").Add("WinNT://$a/$b,user")
}

$SB = {
    #Define Function
    [void](New-Item -Path $args[0].PSPath -Value $args[0].Definition);
    # Call the function
    local_admin $args[1] $args[2];
}

Invoke-Command -ComputerName server2 -ScriptBlock $SB -ArgumentList (Get-Item -Path function:local_admin), 'domain', 'username';

redpajama_set_name: RedPajamaStackExchange


text:
Q: View inside UIStackView is not resizing with AutoLayout I have this following screen:

All of the views are inside an UIStackView. The yellow view would be circular on runtime. My issue when I run an a smaller iPhone (5S), the light blue view which contains the yellow view, will not get smaller, so the red and blue view from the bottom will shrink. I want these two and the green view to have fixed width and the light blue view to adapt height.
But for some reason it doesn't. I am sure is because of the constraints I set to the yellow view. But I can't figure out which one is the problem.
Here are the yellow view constraints:

The constraints for the other views are:

*

*Green view: height = 64

*Red and blue view: height = 50

Much appreciate if someone could take some time to look over this constraints and help me understand how to make the light blue (and yellow) to change height when screen changes.

A: Did you try lowering the Content Compression Resistance Priority (vertical) for the light blue and yellow views to be less than 750, and the Content Compression Resistance Priority (vertical) for the green, red and blue views to be higher than 750 (maybe even 1000 / required if that's the case?)
UPDATE
I took a look at your project. Actually, the issue doesn't seem to be with your stack views, constraints, or the DailyStatusViewController at all.  Instead, the issue looks more related to the MainViewController which is embedding the Daily Status view inside a scroll view.  The scroll view is both clipping to bounds, and is placed behind another container view.  If you turn off clip to bounds on the scroll view, and move the container view below it to be behind it, you will see your stack views laid out correctly, but were just being clipped.
As to why they were clipped, keep in mind that your out stack view has a required height constraint of 300, while the scroll view it's being embedded in has a height constraint to 45% of the screen height. So on smaller screens, there is less than 300 points available to display the Daily Status view, and so it is being clipped. You probably want to remove the fixed height constraint from your outer stack view and instead constrain it to the edges of the root view.


Young children love watching Peppa Pig because she's inquisitive, outgoing and possesses a minor amount of sass that little ones naturally identify with. (Even grown-ups can be amused by Peppa Pig's cheeky British quips!) If the youngster of the house loves watching the witty piglet in episodes like "Digging Up the Road" and "Miss Rabbit's Day Off" then ring in the holidays by incorporating Peppa Pig into your most treasured Christmas tradition. After putting up the tree and before spreading out the perfectly wrapped presents, make sure to lay down the Peppa Pig printed tree skirt around the beautifully decorated tree. It's a great way to infuse Peppa into your child's favorite Christmas practice, opening up presents!
The officially licensed felt tree skirt has satin backing, adding a luxurious touch to any Christmas decor theme. The skirt measures 48 inches in diameter and features appliqued and printed graphics like a star ornament, a tinsel-adorned pine tree, and an excited Peppa who looks like she can hardly wait to tear into her Christmas gifts!
Revel in the 'oinktastic' holiday theme by accentuating this tree skirt with complimenting Peppa Pig stockings to hang from the fireplace (also sold here).


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Copyright @ 2013 - Change Promotions Inc.


I have worked in the recruitment industry since 1997. I started out as a Consultant and after 3 months in the role an opportunity arose to manage the branch that I was in.
Engineering Management Can Be A Lonely Place!
I'm a former Army officer and had my first opportunity to manage when I was 23.
My first management job was at Okta.


I love the colors of spring in these Layered Easter Cake Jars! So festive for Easter and spring (even though it doesn't feel like spring in Wisconsin!) Layed Easter Cake Jars are a fun twist on a cupcake that everyone will like. Check out my Peeps Marshmallow Bunny Pudding Cups too.
Divide the cake batter into 4 small bowls and color each bowl of batter a different color.
Scoop the batter into cupcake tins. The batter will make 4 cupcakes of each color. Bake the cupcakes according to the package directions.
Let the cupcakes cool and crumble them into bowls, making sure to keep the colors separate.
Put the frosting into a plastic bag and cut a corner off to use for a piping bag. Put a little scoop of purple cake into a jar then pipe a thin layer of frosting over that. Add another color of cake and put on another layer of frosting. Repeat with the other two colors, and the top layer will end with frosting at the top edge of the jar. Make sure the layers of frosting touch the edges of the jar, so you can see the separation of cake layers and frosting layers from the outside of the jar.
Repeat step 5 with the other 3 jars.
Now decorate the tops of each jar with a little edible grass and a few jellybean eggs to look like a little nest. Or you can use Easter sprinkles instead and sprinkle on the tops of jars.
Put the frosting into a plastic bag and cut a corner off to use for a piping bag.
Put a little scoop of purple cake into a jar then pipe a thin layer of frosting over that.
Add another color of cake and put on another layer of frosting.
Repeat with the other two colors, and the top layer will end with frosting at the top edge of the jar. Make sure the layers of frosting touch the edges of the jar, so you can see the separation of cake layers and frosting layers from the outside of the jar.


Form a habit of scripture memorization with this 21 Day Bible Memory Verse Challenge!
You can check it out at Currclick! You can help establish this habit with your children, and you can work on it as a family! In just five minutes a day, you will help your children memorize, review, and retain important Bible verses that will help them love and live God's Word.
Grab this 21 Day Bible Memory Verse Challenge from Currclick!


text:
Motel 6 Becomes Nation's First LEED(R) Certified Economy Lodging Property
Leave a Comment / Hotels / By editor
SOURCE: Accor North America
"Phoenix" Prototype in Northlake, Texas Gains Respected Green Certification
DALLAS, TX–(Marketwire – July 15, 2010) – Motel 6, known for providing guests with a clean, comfortable room for the lowest price of any national chain, has proven that green lodging does not have to be expensive lodging. The brand's newest property in Northlake, Texas, is the first economy hotel in the nation to attain LEED® (Leadership in Energy and Environmental Design) certification from the U.S. Green Building Council (USGBC) and the first hotel for parent company Accor to gain the distinction.
"With the brand's 'Phoenix' prototype, we are setting the pace for the future of Motel 6, which, in line with our values, must be as energy-efficient as possible," said Olivier Poirot, CEO of Accor North America, Motel 6 and Studio 6. "LEED's® high environmental standards lend a great deal of credence to our efforts, and we look forward to continuing on the path to greater sustainable practices in the future."
According to the USGBC, LEED® certification provides "third-party verification that a building or community was designed and built using strategies aimed at improving performance across all the metrics that matter most: energy savings, water efficiency, CO2 emissions reduction, improved indoor environmental quality, and stewardship of resources and sensitivity to their impacts."
Opened in October 2009, Motel 6 Northlake-Speedway adheres to Accor North America's ongoing sustainable initiatives like the use of technologically-advanced heating and cooling systems, Fluorescent Light Bulb and Battery Recycling Program and water conservation measures, and also includes advanced energy efficiency features that further reduce its energy consumption compared to existing Motel 6 properties. Some of these advanced environmentally-friendly measures include:
Energy Efficiency — Thermal solar water heating; reflective cool roof; low e-glass tinted windows; low-energy lighting (compact fluorescent and LED); high-efficiency PTAC units with wireless occupancy-sensing thermostats; high-efficiency laundry equipment with computer-controlled dryers; environmentally sensitive laundry and cleaning products; property designed to get minimal western sun exposure to keep the building cooler in hotter months
Water Conservation — Native landscaping with water-efficient and drought-resistant plants; high-tech irrigation control; guestroom low-flow 1.1-gallon pressurized toilets; 0.5-gallon aerators in all sinks; and 1.75GPM shower heads
Building Materials & Recycling — Wood-effect flooring made of 80% pre-consumer recycled material which is longer-lasting and requires no vacuuming or steam-cleaning; use of certified sustainable lumber for construction; low-emitting construction material; waste recycling during construction
Since its introduction in March 2008, the award-winning Motel 6 "Phoenix" room design has been incorporated into more than 70 of Motel 6's existing corporate-owned and franchised locations in more than 20 U.S. markets. Guestroom features include a modern, Euro-chic design by Priestmangoode of London, 32″ flat-screen TVs, wood-effect flooring, granite bathroom countertops, and a comfortable settee area conducive for eating, working, or watching TV. The design won Travel + Leisure magazine's 2010 Design Award for "Best Large Hotel."
Motel 6 Northlake-Speedway features the building design by BOKA Powell of Dallas and a 24-hour food and beverage marketplace. Motel 6 Northlake-Speedway is located at 13601 Raceway Drive in Northlake, Texas, diagonally across from Texas Motor Speedway and just a short distance from Alliance Airport. To view or download images of the property's interior, click here: http://accor-na.mediaroom.com/index.php?s=image_gallery&cat=15.
About Motel 6
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Home > Series > Archives > Historical Portrait of the Progress of Ichthyology
Historical Portrait of the Progress of Ichthyology
from Its Origins to Our Own Time
To be published on 29 January 2020
A founder of comparative anatomy and a giant of nineteenth-century biology, Georges Cuvier, and his student and colleague Achille Valenciennes, brought together all that was known about fishes in their massive 22-volume Histoire naturelle des poissons published from 1828 to 1849. Despite the passage of time, this work represents a landmark in the history of science, indispensable to systematic ichthyology and to comparative biology in general. As an introduction to this monumental work, the first volume traces the development of the study of fishes as then understood—from the earliest beginnings to the first third of the nineteenth-century—and summarizes the criteria for classification that their own work would follow. This critically important essay—one of the first attempts at a comprehensive history of any major group of organisms—now appears in English alongside the original French text, beautifully illustrated and accompanied by rich annotations and commentary, serving to bring this important text to our attention and highlighting its historical significance.
Theodore W. Pietsch is Professor Emeritus in the School of Aquatic and Fishery Sciences, and Curator Emeritus of Fishes at the Burke Museum of Natural History and Culture, University of Washington. His primary interests are in ichthyology, focusing on the evolutionary history, functional morphology, and reproductive biology of marine fishes, but also in the history of ichthyology and the history of science in general. He is the author of more than twenty books, including The Curious Death of Peter Artedi: A Mystery in the History of Science, Tropical Fishes of the East Indies, Oceanic Anglerfishes: Extraordinary Diversity in the Deep-Sea, and Charles Plumier (1646-1704) and His Drawings of French and Caribbean Fishes.
edited by Theodore W. Pietsch
Volume's quote :
Cuvier (Georges), Historical Portrait of the Progress of Ichthyology from Its Origins to Our Own Time / Tableau historique des progrès de l'ichtyologie depuis son origine jusqu'à nos jours [edited by / nouvelle édition de Pietsch Theodore W.], Paris : Muséum national d'Histoire naturelle, 2020, 670 p. (Archives ; 29).
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Marine Bivalves of Tropical West Africa
Edited by : Rudo von COSEL & Serge GOFAS
Factsheet Table of contents
Language : English - French
Technical informations :
219 figures
Africa North Africa Sub-Saharan Africa America Americas Antarctic Europe Europe (except France) France Madagascar New Caledonia Indian Ocean Oceania (except New Caledonia) The Pacific Antarctic Land
Amphibians Biodiversity Botanic Mushrooms Shellfish Ecology Environment Ethnology Florae Geology History of science Insects Mammals Mollusks Birds Paleontology Parasitology Fishes Reptiles Human sciences Zoology