book
Book Launch in Stroud on 10th January 2026
“Karma Drama: Creative Approaches to Reincarnation and Karma Research” is a practical guide for individuals seeking a disciplined, ethical, and imaginative approach to exploring past lives and karmic patterns. Rooted in Rudolf Steiner’s anthroposophy and enriched by phenomenology, the book blends spiritual science with creative methods to support personal transformation.
Part 1, “The Map,” outlines the spiritual landscape of reincarnation, karmic groups, and the faculties of Imagination, Inspiration, and Intuition. Chase emphasises that karmic insights must be treated as working hypotheses rather than literal certainties.
Part 2 presents research methodologies, focusing on phenomenology as a way to treat subjective spiritual experience as rigorous research data. Through careful description, drawing, journaling, and peer reflection, practitioners learn to discern essential patterns from personal impressions. Several exercises—such as the Four-Day Karma Exercise, the Three-Level Exercise, and Destiny Learning—offer structured paths for uncovering karmic narratives.
Part 3 introduces Karma Drama, the author’s original method combining psychodrama, embodiment, and meditation. By taking on roles, gestures, and movements from imagined past-life scenes, participants cultivate a deeper, embodied understanding of karmic relationships.
Part 4, “Kama-loka Drama,” guides readers through the digestion and integration of findings, mirroring the spiritual process after death. It provides tools to contain insights, avoid inflation or projection, and orient discoveries toward conscious future development.
Case studies throughout—including a vivid account of a karmic relationship revealed through imagery of ancient Crete—illustrate how karmic insight can heal present relationships and illuminate life tasks.
Excerpts from the book
Map:
This research practice on karma and reincarnation is underpinned by Rudolf Steiner’s insights, particularly those from Karmic Relationships (2) , lectures he gave in the last years of his life. During this period, while quite ill, Rudolf Steiner gave nearly 100 lectures on the themes of karma and reincarnation, which serve as a blueprint for much of what I will be referring to.
I have researched various branches of karma and reincarnation philosophy and practice, including Buddhist texts, The Tibetan Book of the Dead, the work of Roger Woolgar on deep memory processing, and the writings of Edgar Cayce. None of these paths and approaches has been laid out so succinctly and profoundly, along with examples and descriptions of the territory one enters when embarking on the journey of karma research, as Rudolf Steiner has done.
When I mention the Map, I am referring to several key points that I would like to share at the beginning. These will serve as landmarks that I will refer back to while exploring the realm of past-life and karma research.
Karmic Clairvoyance:
Karmic clairvoyance (3) is an aspect of the new clairvoyance that focuses primarily on cognitive Imaginations, Inspirations and Intuitions (23), utilising past-life and karma research methodologies. When Steiner refers to imagination, inspiration and intuition, he does so from a spiritual perspective. The term refers to brain-free thinking when spiritual imaginations arise, to calm heartfelt feeling, when audible words and qualitative experiences of the spiritual world arise, and to spirit-willed experiences being ensouled through the use of karma exercises. I have come to appreciate the significance of Steiner’s delineation of spiritual faculties—Imagination, Inspiration and Intuition. These correspond to Clairvoyance, Clairaudience and Clair-sentience and are helpful signposts for understanding what might be taking place in our karmic research. This new form of clairvoyance does not rely on external entities speaking through an individual but emerges through one’s inner spiritual work. Steiner describes the being of Christ, the Archangel Michael, and the newly emerging Archangel Vidar as assisting humanity in developing the faculty of a new clairvoyance. Vidar’s role is to help clear away the chaotic remnants of old clairvoyant capacities. (4)
Phenomenology:
Meditating and using various past-life and karma research techniques generate data. One needs to write down the experience, draw it, and embody it, all of which can be treated as data-gathering. Researchers’ experiences are first treated descriptively, recording exactly what was seen and felt, and then interpreted in light of karmic questions and the Map’s understanding. The Map can help one clarify where and when one might be, as well as what might be happening, as one strives to reach an interpretation.
This is a valid method for this research because karma and reincarnation experiences are deeply personal. Phenomenology accepts subjectivity as the data, but structures it through rigorous description and comparison. Making this process transparent at every step enables it to be shared and validated. Each interpretive step is documented. Others can follow your process even if they can’t replicate your exact vision. By applying the same patience and sequence as in natural science, you help ensure that inner experiences are not just free-associative. Phenomenology naturally slows down interpretation, supporting Steiner’s principle that karmic insight should lead to moral action, not curiosity or gossip.
Karma Drama description:
By employing embodiment, action methods, masks, artwork and enactments to immerse the researcher in a past-life experience, Karma Drama invites the researcher to engage in an embodied past-life experience. This process can be undertaken imaginatively without these elements, but they provide the necessary preparation to get started. The outcomes of these exercises can be processed through a component called Kamaloka Drama.
In Karma Drama, one utilises an understanding of the karmic double as a springboard for identifying the past-life personality that holds the origin story of the karmic double. Karma Drama may use not only the karmic double as a vehicle for exploration, but any experience that may have left one stressed, shocked or even traumatised. We may also take a situation that needs to be managed, understood or transformed as a starting point for an enactment. This is referred to as a life trigger.
However, subjectivity can’t be eliminated, and interpretations might reflect projection or wish-fulfilment rather than genuine karmic experiences. To help overcome this, we use group peer review, compare across participants, and seek convergences rather than single-person certainties.The results are not replicable, as spiritual experiences aren’t repeatable like physical experiments. What one does is to accept phenomenology as producing plausible insight, not statistical proof.Influences from prior beliefs, whether philosophical, cultural, religious, or even anthroposophical, can colour perception at the earliest stages. The process of Epoché practice: actively suspend even anthroposophical theory at the descriptive stage, which helps to overcome this.No one can claim the ultimate truth, so we frame results as “exploratory case studies.” And, of course, this is a time-intensive process that requires slow, repeated engagement with the phenomenon. So patience and ongoing research to revisit and deepen are essential.