Bibliographic Remarks and Links
For a quick overview of Rudolf Steiner's lifework see A. P.
Shepherd's Scientist of the Invisible [Inner Traditions; New York;
1983]. This work provides only the barest introduction; the serious
investigator will need to probe deeper. Steiner left a stupendous,
vast body of work in German; not all of it is available in English.
Most of the publications bearing his name are not his writings, but
his lectures, preserved in stenographic records and published
without his review and corrections. Most of these lectures were
given to audiences who were familiar with his basic teachings, and
he spoke directly to the particular needs of his listeners. He only
reluctantly allowed (most of) the stenographic records to published,
with the disclaimer that they might contain errors and could be
rightly judged only by those who already had a thorough
understanding of the basics of spiritual science.
investigator might best begin by studying Steiner's basic writings,
which he intended for the general public, and which systematically
set forth his fundamental concepts. Chief among these basic works
are Theosophy  and Occult Science, an Outline . These
are indispensable for an understanding of Steiner's spiritual
anthropology and cosmology, and give condensed expositions of the
"path of knowledge".
The chapter by that name in Theosophy should
almost be memorized by the serious truth-seeker. An extended
exposition of this Path is given in Knowledge of Higher Worlds
[1904-5], also in a new translation: How to Know Higher Worlds.
Steiner's basic work on the enlivenment of thinking itself is The
Philosophy of Freedom . (Other translations: The Philosophy of
Spiritual Activity and Intuitive Thinking as a Spiritual Path.) This
book can be hard reading; we can get some help from Otto Palmer's
compilation: Rudolf Steiner on his Book The Philosophy of Freedom [Anthroposophic
Press; 1979] and from Georg Kühlewind's Stages of Consciousness,
"Chapter One" [Lindisfarne Press; 1984].
Steiner gave many lecture cycles expounding his clairvoyant insights
into Christology, but his basic written treatment of that subject is
the early work Christianity as Mystical Fact (another translation:
Christianity and the Occult Mysteries of Antiquity).
For a reading guide to Steiner's works, see Robert McDermott's The
Essential Steiner, which also contains introductory essays by
McDermott and selections form Steiner's works.
The primary sources for the foregoing essay are Steiner's lectures
published as The Ahrimanic Deception, The Influences of Lucifer And
Ahriman, Three Streams in Evolution , and Inner Realities of
Evolution. Another source, which I have used almost to the point of
plagiarism, is Carl Stegmann's great work The Other America (two
volumes, typescript; 1975), a deep study of Americanism in the light
Stegmann lived almost 99 years, dying early in
1996. His efforts, stemming from his feeling for America's true
spiritual destiny as the battleground in the war to turn Ahriman's
influence to the good, culminated in 1976 in the founding of Rudolf
Steiner College near Sacramento, California.
The Other America has
just been published, at long last, by the Rudolf Steiner College
Press. [Bookstore: 9200 Fair Oaks Blvd., Fair Oaks CA 95628;
(916)961-8729; FAX (916)961-3032] If people will meet their
responsibility for wakefulness, this book should have a press run in
Some other sources relevant to this essay include: (Here mention of
a source should not necessarily be taken as an endorsement of
Ere the Century Closes; Peter Tradowsky; Camphill Books; 1995
(Another work by Tradowsky, Kaspar Hauser, The Struggle for the
Spirit [Temple Lodge], has a deep discussion of the spiritual
destiny of Central Europe and some more indications pointing to the
year 1998. Well worth reading.)
Also by Tradowsky, first published in EEEnglish in 1998: Christ
and Antichrist, Understanding the events at the end of the century
and recognizing our tasks [Temple Lodge.]
In the Name of the New World Order by Amnon Reuveni [Temple Lodge;
1996] -- This is a very interesting series of essays on the workings
of the "Anglophile" secret societies from the Second World War to
the Yugoslavian break-up. Includes information on the cooperation of
the "Anglophiles" with the Catholic Church in shaping present-day
Apparently the Freemasons and the Jesuits are not always
implacable enemies; Steiner said that the Freemasons and Jesuits
have been cooperating somewhat since around the turn of the
Nineteenth Century, at least at the higher, more esoteric levels. Reuveni's book also contains an interesting discussion of the
inter-relations of Sorat, Lucifer, and Ahriman, based on Steiner's
lecture cycle Apokalypse und Priesterwirken.
(This cycle has more
recently published in English as The Book of Revelation and the Work
of the Priest; Rudolf Steiner Press; London; 1998. The text of this
publication is not an exact stenographic record of Steiner's words,
but it does contain much material on the theme of the manifestations
of Sorat and Ahriman, with especial reference to the years 1933 and
Also in the same vein as Reuveni's workkk, with emphasis on the
machinations surrounding the First World War: Mapping the
Millennium, Behind the Plans of the New World Order by Terry M.
Boardman [Temple Lodge].
The East in Light of the West, Part 1: Agni Yoga; Sergei O.
Prokofieff; Temple Lodge; 1993. A deep work on the occult influence
of the "mahatmas" of "Shamballa", with emphasis on the Roeriches.
(See also Stephen E. Usher's review of this work in the Newsletter
of the Anthroposophical Society in America; Summer 1994; pp. 32-35.)
Two more volumes on the "Mahatmas'" movement are published in
German. Prokofieff is probably the most popular living
Anthroposophical writer; he has many very influential volumes in
print. He has recently become a member of the Executive Council (Vorstand)
of the General Anthroposophical Society. In his first publication,
Rudolf Steiner and the Founding of the New Mysteries [Temple Lodge],
Prokofieff makes a strong case for identifying Steiner as the
reincarnated individuality of Aristotle/Thomas Aquinas. -- (However,
many aspects of his work are, in this writer's opinion, dubious. For
a critical look at Prokofieff's work see this book advertisement.)
For a more mundane account of the "Anglophile" support of Bolshevism
(and more) see the works of the late Antony C. Sutton, especially
America's Secret Establishment; Liberty House Press; Billings,
Montana; 1986. Sutton had no apparent background in spiritual
science, but he did, through normal journalistic research, document
some "smoking guns" in this stupendous crime story, and did as well
discern a hint of the occult background of the story, and gave a
fairly accurate account of the twisted Hegelianism behind the
"Anglophiles'" support of both opposing sides in conflicts.
For some Anthroposophical elucidation of Christianity, see Steiner's
many lecture cycles on the subject -- as well as any and all books
by Emil Bock, especially The Three Years, St. Paul, and The
Apocalypse (Floris Books; Edinburgh).
For some excerpts from the book The Crisis of Civilization (Anthroposophie
auf der Kreuzung der okkult-politischen Bewegungen der Gegenwart;
ANTROPOSOFIYA na skryeshchyenii okkultno-politichyeskikh tyechyeniy
sovryemyennosti), by the somewhat controversial Russian
Anthroposophist Gennady Bondarev (Gennadij Bondarew), go to
This webpage also contains a short introduction to Bondarev's work
and links to four complete chapters from this book. -- Bondarev's
books are published in German by Moskau-Basel-Verlag at http://www.lochmann-verlag.com.
I regret that I cannot cite chapter and verse for the metaphors of
Bacon and Goethe. I may have read about them in Rudolf Frieling's
Christianity and Islam (Floris).
For some of Steiner's insights on occult conspiracies, social
decadence, linguistic decadence, and future destiny and renewal,
see, for example, his lecture cycles published as: The Challenge of
the Times, Spiritual Science as a Foundation For Social Forms, Ideas
for a New Europe, Social Issues: Meditative Thinking and the
Threefold Order, Materialism and the Task of Anthroposophy, and The
Karma of Untruthfulness.
For some information on the occult
background of the Theosophical Society and the "Anglophiles", see
Steiner's cycle The Occult Movement in the Nineteenth Century and a
recently republished work by an "Anglophile" sympathizer: The
Transcendental Universe; C. G. Harrison (Lindisfarne Press;
originally published 1894). This last, rare work let some of the
truth slip out about conspiratorial preparations for the First World
War and the "socialist experiment" in Russia.
For some profound insights into the detailed inter-workings of
individual and world destiny (karma), including the karma of the
Anthroposophical Movement, see the series of volumes of Steiner's
lectures called Karmic Relationships, especially Vols. III and IV.
Bernard Lievegoed's deathbed message, born out of a long lifetime of
Anthroposophical service to mankind, is published as The Battle for
the Soul [Hawthorn Press; 1994]. It gives his deep considerations on
the interweaving of Anthroposophical and world karma, with special
reference to the coming crisis. He also identifies Rudolf Steiner as
the reincarnation of the Nature-man Enkidu, storied in the Sumerian
epic of Gilgamesh; then as Cratylus, the priest of the Ephesian
Mysteries and teacher of Plato; then Aristotle; then Schionatulander,
the tragic character in the Grail saga; and then Thomas Aquinas.
David Black's basic work on the "macrocosmic" incarnation or Ahriman
is The Computer and the Incarnation of Ahriman; (St. George
Publications; 1981.) Black has also published a more recent essay on
the same subject in the Newsletter of the Anthroposophical Society
in America -- in which issue, unhappily, I don't remember.
The 950-year Saturn-cycle in connection with the Ethereal Christ is
mentioned in the works of Willi Sucher. He gave the basics of modern
"astrosophy" -- astrology raised to a higher level -- in his
published works, especially Cosmic Christianity. The contemporary
writer Robert Powell is attempting to develop astrosophy further;
his Chronicle of the Living Christ [Anthroposophic Press] also
points to a crisis around the turn of the Millennium.
calculations assuming that mankind's life as a whole recapitulates
the Incarnation, with one Saturn orbit corresponding to one day of
Christ's life on earth, he points to the year 869 AD as the start of
mankind's "40 days in the wilderness". (And Steiner many times also
named this fateful year as a major turning point in history: the
Eighth Ecumenical Council's "outlawing" of the Spirit as heresy.)
According to Powell's scenario, the years circa 1960--2049 AD mark
the last three "days" in the wilderness: the temptations by Lucifer
and Ahriman. Also, Powell points to the year 2010 AD as the time of
mankind's choice between Christ and the Antichrist: Pluto transits
its sidereal position at the time of Christ's temptation. (Powell
also gives many other correspondences from the turn of the Century
to the time of the Incarnation.)
Caveat: Many of Powell's
calculations are based largely on the dubious visions of Anne
Catherine Emmerich, and his work has been questioned within
present-day Anthroposophical discussions, for reasons not having to
do with astrosophy as such. His readers might do well to get a
different perspective from Prokofieff's The Case of Valentin Tomberg,
Anthroposophy or Jesuitism? [Temple Lodge, 1997]. The influence of
Tomberg is very much controversial within the Anthroposophical
For some information on the occult background of Nazism, see Trevor
Ravenscroft's work The Spear of Destiny (Samuel Weiser; 1982; and
Neville Spearman; 1973), as well as one in German (which I haven't
read): Karl Heyer's Wesen und Wollen des National-Socialismus;
Perseus Verlag; Basel; 1991.
(I should note that some Anthroposophists have a low opinion of Ravenscroft's book. -- My
opinion is that, while many of the details of Ravenscroft's
narrative may be dubious, the book is still well worth reading, for
it provokes many questions that need to be asked about many aspects
of European and world history. In writing the book, he was
apparently fulfilling a task that fell to him because of the sudden
death of the man [Walter Johannes Stein] who was best suited to
write it, and he was working under the disadvantage of not having
the best information at hand.
Still, he has brought before a fairly
wide public some knowledge of many previously unknown forces in the
world, and to me that seems a considerable accomplishment.
Hopefully, whatever deficiencies that may be contained in his
writings will be corrected by further research. -- An effort in that
direction was recently published [in its English language version]
by the Rudolf Steiner Press: Light for the new Millennium [ed. T.H.
This is a meticulously documented account of some of the
deep forces involved in the beginning of the First World War and in
further European destiny -- centering on the individuality of Helmuth von Moltke/Pope Nicholas I. -- One can find information on
the deeper significance of Nazism in Bondarev's Anthroposophie auf
der Kreuzung der okkkult-politischen Bewegungen der Gegenwart, in
English: The Crisis of Civilization.)
Another, more recent, book by Ravenscroft (with Tim Wallace-Murphy)
is Mark of the Beast. This work covers many of the same themes as
this essay: the incarnation of Ahriman, the turning of the
Millennium, Jundi Sabur, and more. It contains much, very
interesting information that I have not seen elsewhere -- including
some apocryphal statements by Steiner concerning upcoming disasters
-- but, again, I wouldn't want to vouch for its complete accuracy.
And again, hopefully, it could be a springboard for further
research. (Thanks to Richard Metzger of DisInformation for bringing
this book to my attention.)
For an well-informed account of the Krishnamurti episode, occult
Jesuitism, the Maitreya, and more, see T. H. Meyer's The Bodhisattva
Question (Temple Lodge). Creme's reply to Steiner's assertion
that Christ will not reappear in a physical body goes as follows:
"Rudolf Steiner died in 1925. The revelation of Christ's need to
come back to the physical world occurred only in 1945. the decision
to come back took place indeed earlier, but the way in which He was
to appear was still undecided at the time. Actually there were
certain initiates in the world...who had been prepared as possible
vehicles for the Christ. Altogether there were four, one of them [Krishnamurti]
is known to all of us. Then, however, the plan to make use of that
vehicle was abandoned."
(From The Reappearance of Christ and the
Masters of Wisdom, quoted in The Bodhisattva Question)
remarks seem to ignore the deep, profound cosmological reasons for
the uniqueness of the Incarnation, and seem to imply that these
could be superseded "on the spur of the moment", and further, to
completely ignore the appearance of the Ethereal Christ. But beyond
this comment, I will leave it the readers to investigate Steiner's
cosmology and Christology, and to evaluate Creme's statement for
themselves. In the interest of fairness, I give a link to Creme's
organization: Share International
And for some Anthroposophically enlivened explorations of the UFO
phenomenon, weather modification by ethereal manipulation, and much
more, see Trevor J. Constable's classic The Cosmic Pulse of Life, if
you can find a complete edition. Try the Borderland Science Research
[Thanks to Tom Corcoran for the following note on a relevant book
(which I haven't read) in French: De Jundi Shapur a Silicon Valley.
"It really is an excellent book and deserves to be translated into
English. The author is Francis Paul Emberson, head of Anthro-Tech in
Here's a list of the contents:
Good and Evil. Manes. Jundi Shapur
Harun-al-Rashid. Francis Bacon of Verulam. The universal code.
In the quest of wisdom
The war between the disciples of Michael and the "idols" (from
The fall into matter. Silicon Valley
Beyond Silicon Valley. Future development of demonic technology.
The 6th and 7th post-Atlantean epochs.
Spiritual Science and technology. Moral Force.
Moral Technology and the 5th post-Atlantean epoch. Moral Tech
during the 6th and 7th.
Epilogue. The mystery of thought and electricity. Michael and
the Solar Demon."]
[Emberson's book now has been published in English by Etheric
Dimensions Press. A short extract from the book can be found here.]
Most of the works I have listed are, of course, translations from
the German; the Lievegoed book from the Dutch, and the Prokofieff
books from the Russian. Originally in English are works by Shepherd,
Sutton, Harrison, Black, Usher, Ravenscroft, Powell, and Constable.
One could go on and on referring to important topics in
Anthroposophical literature; at this point I will refer the reader
to some resources available for independent investigation. Steiner's
work touches almost all aspects of culture, and would, if it were
seriously and widely assimilated, bring life-giving renewal to
civilization. It is the wonder, or the crime, of the Twentieth
Century that this did not happen.
(The power of the Adversaries has
been that strong, even though they were working from the
non-physical world. Of course they were working with their
incarnated human accomplices, and with human indolence and
just-plain-cussedness. Again, it is far beyond the scope of this
essay to provide an overview of Steiner's work and its
ramifications. Many of his (and his collaborators') works are
available, and a number of independent organizations worldwide are
applying and developing his teachings in practical ways.
them is the international headquarters of the Anthroposophical
Anthroposophische Gesellschaft, Goethaneum,
CH-4143, Dornach, Schweiz. There are many national branches around
the world. The Society in the USA can be reached at: The
Anthroposophical Society in America, 1923 Geddes Ave., Ann Arbor MI
48104-1797; (313) 662-9355, (888) 757-2742, FAX (313) 662-1727.
The lending library of the Society in the USA is: The Rudolf Steiner
Library; 65 Fern Hill Road; Ghent, NY 12075 -- (518) 672-7690; FAX
(518) 672-5827. They have available many, many of Steiner's (and
other Anthroposophists') works in both English and German, as well
as catalog and research assistance. Books can be loaned by mail, and
services are also available to non-members of the Society, for a
A good online Anthroposophical resource is The Rudolf Steiner
Archive and eLib. (That's where I lifted the background color for
this page. No inference should be made that the views presented in
this essay are necessarily those of the Archive, or of any of the
links and references listed here.) This site has the texts of a
number of Steiner's books and lectures, in English, ready for
Some more Anthroposophical links:
The Anthroposophy Network -- The mother of all Anthroposophical link
Anthroposophie Online -- Rudolf Saacke's renegade Anthroposophical
site (in German); see also anthroposophie.pl .
The Jaerna Bridge
Info 3 (in German; some English)
InfoSophy (in German; some English planned)
Sune Nordwall's Home Page (has essay on occult background of
anthroposophy.com (Frames only; in German)
Perseus Verlag In German; some English; some French
Projective Geometry Nick Thomas' presentation of ethereal
Jos Verhulst Home Page
rudolf-steiner.de Thousands of links re Steiner
Vermont Sophia Leans generally toward Tomberg, but has essays both
pro and con. Has some astrosophical essays by Robert Powell
regarding the "Second Coming".
Triform An astrosophical site
Valdemar Setzer's Brazilian site; much in English
Terry Boardman's socio-political site -- much good reading
David Heaf's Home Page Good discussions, especially on genetics, and
on the foundations on the Anthroposophiocal Society
The Southern Cross Review
Antroposophia en Argentina (in Spanish)
Sun Logos Richard Distasi's site: stories, questions, and
There some Anthroposophical bulletin boards at: The Steiner Archive
and Discussion Forums.
The main publisher of Anthroposophical works in the USA is:
The Anthroposophic Press; 3390 Rte. 9; Hudson, NY 12534 -- (518)
851-2054; FAX (518) 851-2047 or (800) 925-1795 -- E-mail:
An annotated catalog is available. The Press also distributes books
from other Anthroposophical publishers, including an important
publisher in England: Temple Lodge Publishing; 51 Queen Caroline
Street; London W6 9 QL; UK. (Phone) 0181-748 0571; (FAX) 0181-748
Many of the books listed above have bibliographies which can lead
the reader to many more, relevant works. The books by Prokofieff,
Reuveni, Tradowsky, Stegmann, and Meyer have especially informative
citations and bibliographies. And of course, many of the Web sites
will lead to other links, which will lead to still more links, and
Steiner produced over 40 books and 6000 lectures. The complete
edition is (still) in preparation (in German) by the Rudolf Steiner
Nachlassverwaltung, Dornach, Schweiz. The total number of volumes is
well over 300, and growing. A full and detailed Bibliographic Survey
is available from the Nachlassverwaltung.
To recapitulate some history, from a slightly different, panoramic
viewpoint, using Steiner's insights into the interplay of individual
and world karma:
The ruling Time Spirit, since 1879 AD, is now the Sun-Archangel
Michael (the "Countenance of Christ"). His previous rulership
encompassed the time of Aristotle and Alexander. Michael is the
administrator of Cosmic Intelligence, and a promoter of
cosmopolitanism. Ideas to Plato had been living spiritual beings,
attainable in higher vision.
His pupil Aristotle put this pictorial
wisdom into conceptual thoughts, suitable for the age of lost
clairvoyance; Alexander carried this Greek thought-culture into the
wider world -- both in the service of Michael. But this ancient
Greek thinking was not experienced as coming from within the Man; it
was rather experienced as coming, like perceptions, from the
outside, a cosmic Pan-Intelligence. Later, this Aristotelianism was
carried over to Jundi Sabur, and thence into Arabian/Muslim culture.
Perhaps the most brilliant and influential proponent of this Arabian
culture were the Caliph Haroun al Rashid and his associates, in the
Eighth Century AD. This culture was, as indicated above, brilliant
in a way, but was also anti-evolutionary in that it failed to
appreciate the Christ-Impulse and was infected with the Sorat/Ahriman
influence from Jundi Sabur.
Around this time the cosmic Intelligence
began to "fall to earth", out of the rule of Michael and in the
"heads" of Men; the Pan-Intelligence becoming individualized,
personal intelligence. This process was a preparation for what was
to culminate after the dawn of the Consciousness Soul Epoch in the
Fifteenth Century: that Men were to experience their thoughts as
coming from out of themselves, as a personal intelligence in
In 869 AD the fateful Eighth Ecumenical Council
in Constantinople declared to be heretical the doctrine of "trichotomy":
that the Man is body, soul and spirit -- thus effectively "outlawing
the spirit" in Western Christendom, and plunging West-European
mankind ever more deeply into material experience. While this
Council was happening on earth, in the soul/spirit world Haroun al
Rashid and his associates, who had recently died, conferred with the
individuality of Aristotle and associates: Alexander and the
"Aristotelians", together with the "Platonists" and the Knights of
Arthur's Round Table.
In this meeting Aristotle and his associates
resolved to bring to earth a renewed and Christianized wisdom
suitable for the epoch of individualized intelligence of the
Consciousness Soul, but al Rashid and his party remained opposed to
this Christianization. Subsequently, on earth, the Arabian impulse
was carried forward by philosophers such as Avicenna and Averroës,
who upheld a decadent and retrogressive quasi-Aristotelianism, which
denied human-spiritual individuality surviving death.
Platonists descended to earthly incarnation, up through the Twelfth
Century, as teachers of the Christianized Nature-wisdom of the
School of Chartres. (This wisdom later inspired Bruno Latini, and
consequently his pupil Dante.)
In the Thirteenth Century the
Aristotelians incarnated into the Dominican Order, wherein, with the
help of the Platonists then in the spirit-world, they upheld the
doctrine of human-individual intelligence and immortality, in the
subtle conceptual thinking of the Scholastic "Realists", as against
the Arabian philosophers.
The greatest of the Scholastics was
Aristotle himself, incarnated as Thomas Aquinas, the proponent of
the reality of Pan-Intelligence in the form of concepts -- the
"universals" -- and of the reality of human-individual experience of
intelligence. -- After the end of Medieval culture and the beginning
of the Consciousness Soul Epoch, al Rashid himself incarnated as
none other than Francis Bacon, the fountainhead of modern, Ahrimanic
scientism. (Paradoxically, Bacon was inspired by a high Initiate,
who also inspired Shakespeare, Jacob Boehme, and Jacob Balde.
[Karmic Relationships, Vol. II]
Again: evolution is not a simple,
two-sided conflict between "good" and "evil" -- in a way, a nominalistic-empirical science "had to" enter cultural development.)
Ahriman intends to make the now-earthly human intelligence entirely,
overly individualized and personal, so that it degenerates into mere
cleverness, driven by lower instincts and divorced from universal
reality. But while Baconian science gained ground on earth, in the
spirit/soul world the Platonists and Aristotelians convened in a
"school" under the leadership of Michael.
This school prepared the
impulses which were to appear later on earth as the renewing and
enlivening of culture in the coming Michael Age.
(Meanwhile, in the
Fifteenth to Eighteenth Centuries, Ahriman had convened a "school"
of his own, for the purpose, among others, of preparing his human
acolytes for their coming incarnations, especially those in our
time. This school was "sub-earthly" in the sense that it was beneath
the earth's surface, and in the sense that it was "sub-sensible" --
the opposite of supersensible.)
This heavenly gathering, around the
turning of the Eighteenth/Nineteenth centuries, culminated in a
mighty Ritual, while on earth the Romantic Movement brought life
into culture, before the deep descent into the materialism of the
later Nineteenth century. (Goethe in a previous incarnation had been
a sculptor associated closely with Plato.)
After 1879 the
Aristotelians were in incarnation (led, as Prokofieff and Lievegoed
maintain, by Aristotle/Thomas himself as Rudolf Steiner) and brought
to earth the content of the Michael School as Anthroposophy
("spiritual science"). (Plato himself had been incarnated toward the
end of the Nineteenth century as the Goethean scholar Karl Julius
Schröer, teacher of Rudolf Steiner at the Technische Hochschule in
And, shortly before his death, Steiner prophesied that the
Aristotelians, together with the Platonists, would again be on earth
for the battle against Ahriman at the end of the Twentieth Century.
"...those who stand with full intensity within the Anthroposophical
Movement will return at the end of the century, and others will then
unite with them, for by this means the salvation of the earth and
earthly civilization from destruction must eventually be settled.
This is the mission of the Anthroposophical Movement...."
Relationships, Vol. IV]
The troops are mustering; the armies are
forming up for battle: The hosts of Ahriman against the hosts of
Note: This struggle is further complicated by the fact that, besides
the coming physical incarnation of Ahriman, a non-physical, ethereal
manifestation of Ahriman will occur, with the aim of obscuring the
appearance of the Ethereal Christ. This aim is being furthered by
the supra-Masonic, occult "power groups" (or "brotherhoods")
"These brotherhoods of which I have
just spoken, whose aim is to banish the souls of men into
materialistic spheres, are also making it their aim to ensure that
the coming of Christ should pass by unnoticed in the twentieth
century, that His coming as an etheric Being should not be noticed
This aim is developing under the influence of a very
definite idea, a very definite impulse of will, to win the sphere of
influence which should come to us through Christ in the twentieth
and later centuries, for another being -- to conquer that sphere for
another being....These brotherhoods of the West do exist. They aim
to thwart the impulse of the Christ and put in his place another
individuality that has never appeared in the flesh -- an etheric
being of a strongly Ahrimanic nature."
[lecture of 18 Nov., 1917;
quoted in Tradowsky's Kaspar Hauser, pp. 198-9]
Prokofieff [in The Spiritual Originnns of Eastern Europe...],
tries to explicate the inter-relations of Sorat, Lucifer, and
Ahriman -- thusly: The ethereal Ahrimanic manifestation will be of a
being still mightier than the "Ahriman" who will incarnate in the
flesh, an ethereal "emissary" of the Sun Demon, Sorat. This
"emissary" was the being who inspired the demonic impulse of Jundi
Shapur, and might "temporarily incorporate" in the incarnated "Ahriman"
in "the culminating moments of the earthly activity of the latter".
(Sorat himself will directly enter earthly evolution only in the
Further, this "emissary" works through Luciferic
spirits to inspire Jesuitism, through Ahrimanic spirits to inspire
the Western "brotherhoods", and directly to inspire Bolshevism [and
perhaps Nazism]. -- And [in The Cycle of the Year...], Prokofieff
tries to explain the present crescendo of phenomena surrounding
"UFOs" as proceeding from these Western "brotherhoods" which seek to
"...conjure forth a spectral ream which will -- in accordance with
the intentions of this [ethereal, Ahrimanic 'emissary'] Being -- be
formed immediately beneath the surface of the Earth in the region of
its solid and liquid elements.... That is, in that sphere where
during the fifteenth to the eighteenth centuries the sub-earthly Ahrimanic school began its operations....and from which [sphere] the
many so-called 'unexplained' phenomena of our time, mistakenly
ascribed to extra-terrestrial influences, proceed."
[pp. 299, 410]
As mentioned above, these "brothers" seek to so harden their
ethereal bodies as to attain an "Ahrimanic immortality" for
themselves in the environment of the Earth, and to so harden the
Earth as to prevent it from passing over to the New Jupiter.
Tradowsky, in his more recent work >>Christ and Antichrist gives
a somewhat similar, and perhaps somewhat differing, view: "...three
stages [re Jundi Shapur] are defined: Sorath, the Beast, as the
impulse-giver; and ahrimanic being as inspirer; a Man, who, so to
speak, propagates and acts as the representative on earth of his
With that an indication is given of the co-operation
between Sorath and the ahrimanic beings, which have several
characteristics in common." [pp. 21-2] Tradowsky seems to see the
666-year rhythm as pertaining more essentially to Sorat than to
Ahriman. Here is an excerpt from the same book, quoting Steiner's
lecture to priests of the Christian Community in Sept. 1924:
say, as the writer of the Apocalypse would put it, that before the Etheric Christ can be properly understood by people, mankind must
have passed through the encounter with the Beast, which will make
its appearance in 1933....At the end of the century  we come
to the time when Sorath again rises his head most powerfully from
the surrounding flood of evolution. He will oppose the vision of
Christ which will appear in the etheric world to those who are
prepared to receive it in the first half of the twentieth
(It is startling that Steiner named the exact year of
Hitler's [and FD Roosevelt's] accession to political power as the
time of the direct intervention of the Beast Sorat in earthly
"...the present situation [re Sorat]
is far more dangerous [than in 1933], if only for the reason that
people imagine that it is less dangerous....At present, however, the
situation is the reverse [vs. 1933]. One is exposed to an inner
undertow, which is so insidious because it gradually creeps up on
the soul unawares in tiny steps, in such a way that truth and the
reality of the spiritual world become ever more shrouded in
oblivion. Truly, it is so difficult to tackle such an elusive foe
because he does everything to remain unnoticed."
apparently sees the present incursion of Sorat as distinct from the
impending incarnation of Ahriman, though both are closely related.
For some, this may seem a fine point, given the horrific and
tremendously critical nature of the crisis. However, in the end it
may not be a superfluous distinction; we may need all the
understanding we can get, in order to face the crisis correctly.
Again, I refer the reader to this excellent book, as well as to
Steiner's 1924 lectures, both now available in English.
Steiner sums up the nature of the struggle between Michael and
Ahriman for the formerly-cosmic and now-earthly Intelligence:
"...in Ahriman there stands before us a cosmic Being of the highest
imaginable Intelligence, a cosmic Being who has already taken the
Intelligence entirely into the individual, personal element. In
every conceivable direction Ahriman is in the highest degree
intelligent, over-intelligent. He has at his command a dazzling
Intelligence, proceeding from the whole human being, with the single
exception of the part of the human being which in the human forehead
takes on human form.
"To reproduce Ahriman in human Imaginations we should have to give
him a receding forehead, a frivolously cynical expression, for in
him everything comes out of the lower forces, and yet from these
lower forces the highest Intelligence proceeds. If ever we let
ourselves in for a discussion with Ahriman, we should inevitably be
shattered by the logical conclusiveness, the magnificent certainty
of aim with which he manipulates his arguments,. The really decisive
question for the world of men, in the opinion of Ahriman, is this:
Will cleverness or stupidity prevail? And Ahriman calls stupidity
everything which does not contain Intelligence in it in full
personal individuality. Every Ahriman-being is over-endowed with
personal Intelligence in the way I have now described; critical ...
in the repudiation of all things unlogical; scornful and
contemptuous in thought.
"When we have Ahriman before us in this way, then too we shall feel
the great contrast between Ahriman and Michael. For Michael is not
in the least concerned with the personal quality of Intelligence. It
is only for man that the temptation is ever-present to make his
Intelligence personal after the pattern of Ahriman. Truth to tell,
Ahriman has a most contemptuous judgment of Michael. He thinks
Michael foolish and stupid -- stupid, needless to say, in relation
to himself. For Michael does not wish to seize Intelligence and make
it personally his own. Michael only wills, and has willed through
the thousands of years, nay through the aeons, to administer the
Pan-Intelligence. And now once more that men have the Intelligence,
it should again be administered by Michael as something belonging to
all mankind -- as the common and universal Intelligence that
benefits all men alike.
"We human beings shall indeed do rightly...if we say to ourselves:
the idea that we can have cleverness for ourselves alone is foolish.
Certainly we cannot be clever for ourselves alone. For if we want to
prove anything to another person logically, the first thing we must
presume if that the same logic holds good for him as for ourselves.
And for a third party it is again the same logic. If anyone were to
have a logic of his own, it would be absurd for us to want to prove
anything to him by our logic."
[Karmic Relationships, Vol. III]
And, Steiner makes this concept of "Intelligence" more concrete:
"What is Intelligence? These abstract generalisations do not of
course exist in reality. `Intelligence' means the mutual
relationships of conduct among the higher Hierarchies. What they do,
how they relate themselves to one another, what they are to one
another -- this is Cosmic Intelligence.
And since as Men we must
first consider the Kingdom that is nearest to us, concretely
speaking the Cosmic Intelligence will be for us the sum-total of the
Beings of the Hierarchy of Angeloi. If we are speaking concretely we
cannot say `so much Intelligence', but rather `so many Angeloi'.
This is the reality."
Around that fateful year of 869 AD there
was a split in the world of angels: the other six "Planetary
Archangels", which until then had been led by Michael, "rebelled"
against the Sun-rulership, taking with them their associated angels.
Since the angels are the carriers of the reincarnating human
individualities, this split brought human karma into "disorder";
much of the chaos in recent history is the result of this schism.
And those Men whose angels fell away from Michael,
personal Intelligence as a complete matter of course. This means
that it works in them automatically, through their bodily nature. It
works in such a way that they think, think cleverly, but are not
fully and deeply and humanly concerned in what they think."
Relationships, Vol. IV] --
These now-earthly angels can
"incorporate" themselves into Men, the cleverest ones who deny the
spirit, when human consciousness becomes impaired or dull: a very
real kind of Ahrimanic "possession":
"Ahriman's perpetual endeavor
is to appropriate the intelligence of human beings and not allow
them to realise what they can achieve through their own
intelligence....Men must strive as time goes on to keep their
intelligence under their own individual control, to keep unceasing
watch over it.....Ahriman takes full advantage of moments when, in
full waking life, a man falls into a state of vertigo or dizziness,
into a kind of twilight consciousness, when he feels not quite
securely anchored in the physical world and begins to yield himself
to the whirl of the universe, when he does not stand firmly and
steadily on his own feet as an individuality...
The best way we can
protect ourselves is to develop clear, exact thinking, not simply
skimming over things in thought as is the general custom today. We
should go even farther and try to avoid colloquialisms and current
catchwords, for directly we use such words which come, not from
thoughts but from habits of speech, we are not exercising thinking
-- even if only for a very short time. These are particularly
dangerous moments because they are not heeded. We should really be
careful to avoid using words behind which there is not sufficient
[The Occult Movement in the Nineteenth Century pp.
It really does matter how we use language!
[What is now happening in mankind is nothing less than a further
Incarnation of logic (the Logos, "Word"), which is Cosmic
Intelligence. The "Word" is "becoming flesh" in the individualities
of Men on earth. The Christ (Logos/logic) is indwelling individual
Men. Ahriman -- the Spirit of Lies -- seeks to falsify this
intelligence by severing it from the Cosmos and making it, and
mankind, entire earthly. But just as logic (Logos) is universally
true for all Men, an entirely individual, subjective
logic/intelligence is false -- a lie, an unreality. To think truly,
as an individual being with universal Intelligence, is a deed
important for the whole earth, for all mankind. It is an act in the
battle for the future of the earth, for Michael against Ahriman, for
the Cosmic Christ Who descended to become the Spirit of the Earth.]
Again, Steiner says that the time of decision is around the end of
the Twentieth Century. We "will either stand at the grave of
civilization" or we will turn toward a spiritualized culture. We may
face a scaled-down "War of All against All". (This War is known to
occultism as the catastrophe that will end the Post-Atlantean Age,
as the Flood ended the Atlantean Age.)
We are given help through the
present Second Resurrection of Christ -- in the consciousness of Men
-- following the Second Crucifixion of Christ by the materialism in
the souls of the dead from the Nineteenth Century onward. We can now
think angel-thoughts, have Christ-thoughts and Christ-feelings on
This ability prepares, but is not to be confused with the
perception of the Ethereal Christ. This natural clairvoyance, which
was hindered in 1933 may again become possible from 2000 AD onward,
as a reflection of the Deed of Abraham around 2000 BC. He was the
first Man to transform the old clairvoyance into brain-thinking: the
reflection of this event will be the freeing of thought from the
brain and transformation into free, conscious clairvoyance. [The
date of 2000 BC for Abraham derives from Stegmann. Prokofieff puts
the calling of Abraham around 2100 BC.]
There will be no real social
healing unless Men allow the Christ into their souls.
To outward appearances, the Christ-influence might seem so weak, and
the Ahrimanic influence so strong, that we might lose heart. But we
can take heart by ever recalling that the greatest, most powerful
event of our times is the coming of the Ethereal Christ. It is the
unseen driving force behind the visible depredations of the
A new clairvoyance is coming as a natural development; Ahriman seeks to divert it into the earthbound, intellectual
pseudo-thinking of the hardened ethereal body, so that the Ethereal
Christ passes by mankind unnoticed and another (Ahriman) is
substituted in His place. But cosmic wisdom in the human mind has
power: Men permeated by this wisdom -- spiritual science -- instill
horror into the Ahrimanic spirits. If we meet the Ethereal Christ
and the earthly Ahriman consciously, with spirit-will, both events
will serve the good of mankind and the world.
The battle against Ahriman in the West will require greater inner
force than elsewhere (as indicated, because the "spiritual
geography" of the American continent favors the Doppelgänger and
Ahrimanic spirits generally), therefore the gain from the eventual
victory can be all the greater. Ahriman can be defeated in America,
just as the Mexican black magician was defeated by the Sun-being
Vitzliputzli almost 2000 years ago.
And we have the prophecy from
Steiner that, while the present American materialism is strong, it
is youthful and childlike; it is destined to be outgrown, into a
spiritualized culture -- during the sixth (Slavic) epoch. The power Ahriman is great, especially in America, but the power of Christ is
greater. Yet the Christ and His hosts (with Michael in the
forefront) respect and wait upon human freedom; and with freedom
If Men will consciously take up the
Christ-power, the earth can be won for the good.
A note on some un-PC terminology:
The English language does not have
as clear a word for human being irrespective of sex as does, for
instance, the German language, which has Mensch in contradistinction
to Mann, which means (male) man. I have decided to avoid, when
possible, the use of the word human, for, as Terry Boardman has
pointed out, human has the same root as humus, (soil, earth),
whereas man has the same root as manas.
The natural English word
man, of course, can mean either human being or (male) man -- or at
least it could before the advent of PCism. The context would usually
make the meaning clear, but even disregarding PC considerations,
confusion still could sometimes happen.
So, one might use human
being to mean man in the sexless sense, however, besides being
awkward and cumbersome, this usage does deny the wisdom contained in
the natural English language: that man means a creature having an
inherent spiritual principle (manas), not necessarily a (male) man,
still less a creature of the soil, of the earth.
So, I use Man,
capitalized, to mean human being, and mankind to mean the aggregate
of human beings. I usually use the Man to refer to the individual,
so as to avoid confusion with the universal archetype, the Platonic
However, I do use the adjective human; somehow, Manly
just won't do. But, after all, human is not altogether a "dirty
word", it is related to the Latin homo = man.