The Incarnation of Ahriman E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Seitenzahl: 187

Beschreibung

While we know of Ahriman from Persian mythology, Rudolf Steiner spoke of him as an actual, living spiritual entity. This being, he said, works to embed people firmly into physicality, encouraging dull, materialistic attitudes and a philistine, dry intellect. In these extraordinary lectures Steiner, in rare prophetic mode, talks about an actual incarnation of Ahriman on the earth and the potential consequences. Just as Christ incarnated in a physical body, so would Ahriman incarnate in the Western world - before 'a part' of the third millennium had passed. Steiner places this incarnation in the context of a 'cosmic triad' - Lucifer, Christ and Ahriman. Ahriman will incarnate as a counterpoint to the physical incarnation of Lucifer in the East in the third millennium BC, with the incarnation of Jesus Christ in Palestine as the balancing point between the two. Over the period during which Steiner developed anthroposophy - a speaking career that spanned two decades and more than six thousand lectures - he referred to the idea of Ahriman's incarnation only six times. These six lectures, together with an additional supporting excerpt, are reproduced in their entirety, and under one cover, for the first time.

Leseprobe

RUDOLF STEINER (1861-1925) called his spiritual philosophy ‘anthroposophy’, meaning ‘wisdom of the human being’. As a highly developed seer, he based his work on direct knowledge and perception of spiritual dimensions. He initiated a modern and universal ‘science of spirit’, accessible to anyone willing to exercise clear and unprejudiced thinking.

From his spiritual investigations Steiner provided suggestions for the renewal of many activities, including education (both general and special), agriculture, medicine, economics, architecture, science, philosophy, religion and the arts. Today there are thousands of schools, clinics, farms and other organizations involved in practical work based on his principles. His many published works feature his research into the spiritual nature of the human being, the evolution of the world and humanity, and methods of personal development. Steiner wrote some 30 books and delivered over 6000 lectures across Europe. In 1924 he founded the General Anthroposophical Society, which today has branches throughout the world.

THE INCARNATION OFAHRIMAN

The Embodiment of Evilon Earth

Seven lectures given between October andDecember 1919

RUDOLF STEINER

RUDOLF STEINER PRESS

All translations revised by Matthew Barton

Rudolf Steiner PressHillside House, The SquareForest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2012

Earlier English publications: lecture 1 in The Archangel Michael, HisMission and Ours, Anthroposophic Press, New York 1994; lecture 2 in TheAhrimanic Deception, Anthroposophic Press, New York 1985; lectures 3, 4& 5 in The Influences of Lucifer and Ahriman, Rudolf Steiner Publishing Co.,London 1954; lectures 6 & 7 in The Cosmic New Year, Rudolf SteinerPublishing Co., London 1938

Originally published in German in various volumes of the GA (RudolfSteiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag,Dornach: lecture 1 in GA 194; lectures 2 & 5 in GA 191; lectures 3 & 4 inGA 193; lectures 6 & 7 in GA 195. This authorized translation is publishedby permission of the Rudolf Steiner Nachlassverwaltung, Dornach

Translation © Rudolf Steiner Press 2006

All rights reserved. No part of this publication may be reproduced, storedin a retrieval system, or transmitted, in any form or by any means,electronic, mechanical, photocopying or otherwise, without the priorpermission of the publishers

All rights reserved. No part of this publication may bereproduced, stored in a retrieval system, or transmitted, in anyform or by any means, electronic, mechanical, photocopyingor otherwise, without the prior permission of the publishers.

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 278 6

Cover by Andrew MorganTypeset by DP Photosetting, Aylesbury, Bucks.

Contents

Introduction by Sevak Gulbekian

1. Dornach, 21 November 1919 (excerpt)

2. Zurich, 27 October 1919

3. Dornach, 1 November 1919

4. Dornach, 2 November 1919

5. Bern, 4 November 1919

6. Stuttgart, 25 December 1919

7. Stuttgart, 28 December 1919

Notes

Introduction: Ahriman and Antichrist

It is a remarkable fact that, during a speaking career spanning two decades and over six thousand lectures, Rudolf Steiner referred to the concept of Ahriman’s physical incarnation in human form only eight times. Seven of the lectures, given towards the end of 1919 in four different locations, are reproduced here in unedited form (with the exception of lecture 1 that included a preamble not relevant to the theme). Relevant passages from the remaining lecture can be found in the Notes.1

Given the sparsity of the material, we have taken the decision to include the full lectures in this volume, despite the evident repetition that occurs in some of them. As is typical of the free-form, note-less lecture style that Steiner pioneered, readers will find important additional material in many of the lectures. The seven lectures are certainly worthy of being read side by side and, given the urgency with which Rudolf Steiner speaks on this question, those serious about anthroposophy may wish to undertake such a study.

The lectures have been arranged chronologically, with the exception of lecture 1 which has a more introductory character. Here, Steiner also gives clear definitions of the beings he denotes as Lucifer and Ahriman, and emphasizes the significance of the ‘cosmic triad’—Lucifer, Christ and Ahriman—as opposed to dualistic views of Christ and a single opposing force of evil (to be found, for example, in Goethe’s Faust in the form of Mephisto). The force for good, Christ, occupies a central position as pivotal equilibrium between the opposing forces of Lucifer and Ahriman.

Steiner’s basic premise is that Ahriman will incarnate in the West—before ‘a part’ of this third millennium has passed—as a counterpoint to the physical incarnation of Lucifer in the East in the third millennium BC. The balancing point is the incarnation at the beginning of the modern era of Jesus Christ in Palestine - whose culminating deed Steiner calls the ‘Mystery of Golgotha’.

*

The idea of a being who opposes Christ and incarnates in a human body is well established in popular culture, and perhaps typified by the film trilogy The Omen (1976-1981). In the films’ narrative, the main character, Damien Thorn, loses his mother and father in mysterious circumstances and is adopted by his wealthy uncle. Gradually he eliminates all who stand in his way, while he establishes a powerful position as CEO of a multinational corporation and is made the American ‘Ambassador to England’. He is regarded as a creative thinker and an attractive, charismatic individual. However, Damien is possessed by the antichrist, and in the final part of the trilogy, The Final Conflict, he attempts to disrupt the Second Coming of Jesus Christ. Although he is eventually deposed, he does manage to deceive many about his true nature and intentions.

What is the source of these ideas? The earliest allusions to such a narrative are to be found in the Bible itself. Remarkably, the word ‘antichrist’ is used only by John in the Bible, in his epistles to the faithful (1 John 2:18-22) where he warns ‘there are many anti-christs’. In fact John defines ‘anti-christ’ as he ‘that denieth the Father and Son’. John is probably relating his comments to the message found in several passages attributed to Christ throughout the Gospels. In Matthew’s Gospel, for example, Christ refers to ‘false Christs and false prophets’ who would show great signs and wonders, with the potential to ‘deceive the very elect’ (Matthew 24:24. See also Mark 13:6 and 22; Luke 21:8; and John 5:43).

The idea of evil masquerading as good is also articulated by the apostle Paul, who speaks of ‘that man of sin ... the son of perdition’, who will put himself in place of God, ‘shewing that he is God ... with all power and signs and lying wonders’ (II Thessalonians 2:3-10). Biblical scholars argue about the concept of Paul’s ‘man of sin’, some believing that it derives from the Old Testament, principally the book of Daniel, while others claim that Paul received original inspiration.

Perhaps the most famous references to such an evil entity are to be found in Chapter 13 of St John’s visionary book, Revelation. Although this section of the Bible is written in a different style, one which appears to call for a pictorial and imaginative consciousness, nevertheless it also tells of an individual who deceives humanity, using miracles and wonders. Here, the evil being—‘the beast’— famously forces all the world’s people to receive a mark on their right hand or forehead. Without this mark they can neither buy nor sell.

Many fundamentalist Christian tracts draw on all these references to create a composite narrative. In particular, much is made of the above reference from Revelation in relation to future predictions that the world’s population may have microchips inserted into their skin. Without such a ‘mark of the Beast’, it is said, nobody will be able to ‘buy nor sell’. However, it is unlikely that the figure of ‘the Beast’ and the figure of the antichrist referred to in the Biblical quotations above are one and the same entity.

So how does all this relate, if at all, to Steiner’s prophetic statements about the incarnation of Ahriman? Steiner is very specific about the conditions that would allow the being of Ahriman to carry out his mission. As we read in these lectures, they include the prevalence of the modern scientific, mechanical conception of the universe; the tendency to view social dynamics and society solely from an economic point of view; acceptance of the principle of nationality as the solution to the problems of humanity; the popularity of the system of party politics; the spread of fundamentalist and simplistic evangelical interpretations of Christianity (in particular the emphasis on Jesus as a ‘simple man’ of good ethics as opposed to the principle of the cosmic Christ); and the spread of an aridly intellectual life of culture. Since all these phenomena can be observed today, it seems likely that the incarnation of the being of Ahriman is imminent.

However, Steiner was somewhat vague about what exactly Ahriman would do on earth, and what sort of person he might actually be in the flesh. In one striking passage in Lecture 5 he comes closest to this by stating that the ahrimanic power is seeking, via the incarnation of Ahriman, ‘to utterly mislead and corrupt humanity on earth’. Nevertheless, Steiner also says repeatedly in the lectures that his incarnation could not and should not be averted. It is meant to happen and—under the right conditions—could benefit human evolution. The critical thing is that people should be sufficiently awake to recognize Ahriman for what he is. Only if Ahriman were to go unrecognized would this event be wholly calamitous for the evolution of the earth and humanity.

For Rudolf Steiner, Ahriman was synonymous with the biblical Satan—although distinct from Lucifer, whom he relates to the being referred to as ‘the devil’. However, Steiner also spoke in some detail about another spiritual entity, ‘an opposing principle to the Lamb [Christ]’, that he calls the ‘Sun-Demon’ or ‘Sorath’ and relates to the apocalyptic number 666. (See Rudolf Steiner, The Apocalypse of St John, lecture 11.) On Steiner’s terms, then, it would be more accurate to perceive this being—‘the adversary of the Lamb’—as, literally, the anti-Christ.

*

One literary depiction of the concept of antichrist which has not received nearly as much attention as the references in the Bible is to be found in the work of the nineteenth century Russian philosopher and poet Vladimir Solovyov. His book War, Progress and the End of History contains a truly remarkable ‘Short story of the Antichrist’. Although Solovyov clearly states that he is speaking of ‘the antichrist’, and his is a fictional tale, it is nevertheless instructive in relation to our study of the incarnation of Ahriman.

Solovyov’s concise tale is set in contemporary times, with the following scenario. A ‘Pan-Mongolian’ movement has resulted in the Japanese leading a unified Eastern Asia, comprising Japan, Korea, China and Indochina. Creating a colossal army, the Pan-Mongolians march across Russia, Eastern Europe, and into Germany, France and England. Here they create a great empire which lasts for half a century until it is eventually deposed by a unified Europe. This painful colonial experience causes the European nations to form a United States of Europe.

It is into this context that a great man is born. By the age of 33, many recognize him as a ‘superman’: spiritually brilliant, a great thinker, a genius of exceptional beauty and nobility of character, a philanthropist, ascetic, etc. Although he believes in God, Solovyov tells us that the great man truly ‘loved only himself’. He respects the Christ of the Gospels, but in reality he believes that he has a more important mission.

One night, the great man is contemplating the nature of Jesus Christ when he feels great fear followed by a burning envy, and eventually an intense hatred of the Christian saviour. In a fit of madness he attempts to take his own life, but is saved by a supernatural force which speaks to him in his desperation. This force, the antichrist, incorporates itself into the very being of the great man, and takes possession of him. Now changed, he displays a supernatural, inspired brilliance that surpasses even his previous state. With this new-found genius he writes a great work, The Open Way to Universal Peace and Prosperity, which is soon translated and published in all the major languages of the world. The book, which is received with great acclaim, appears to answer all the central questions people have, and is accepted as ‘the revelation of the complete truth’.

Eventually, he is elected lifetime president of the United States of Europe, and finally ‘Emperor’. Very soon, all the nations of the world voluntarily submit to his dominion, and so begins a great reign of peace. Indeed, in the very first year of his reign the great man promises and manages to establish peace around the world. In the second year he promises and again delivers universal prosperity, solving all the world’s social and economic problems. In his third year, understanding that people want amusement in addition to peace and prosperity, he appoints a mysterious magician from the East, Apollonius, who—as the Emperor’s constant companion—gives the nations of the world ‘the possibility of never-ending enjoyment of most diverse and extraordinary miracles’.

Finally, having resolved all other major problems, the Emperor seeks to address the religious question. Beginning with Christianity, he calls a great congress of all its representatives, consisting principally of the Catholic, Protestant (Evangelical) and Orthodox churches. In an immense temple created in Jerusalem for the unification of all religions, the antichrist attempts to impose his will on the Christian representatives by asking them to accept him as their ‘sole protector and patron’. Many of the assembled Christians are enticed by his entreaties and temptations, and only a small band from each of the major confessions hold out against him. Two of their leaders are eventually killed by lightning after they recognize and expose the Emperor as the antichrist. The remaining small group of dissenters is sent away from the city. In contrast, the other groups of various Christian denominations cement their relationship with their new leader by accepting his magician Apollonius as their common Pope.

The story ends with a great apocalyptic battle followed by an enormous earthquake and the eruption of a great volcano which swallows up the great Emperor and his forces. The antichrist is defeated, principally—one assumes—because he has been recognized, at least by a small group of people.

Solovyov’s story is particularly valuable for its treatment of evil itself. He shows us that the presence of evil in the world is a far more complex phenomenon than we are accustomed to believe; indeed, he challenges our very perception of it by demonstrating how easily evil can appear to be ‘good’. As one of his characters observes, ‘all that glitters is not gold’. One is reminded of the words by Steiner quoted above that Ahriman will seek to ‘utterly mislead and corrupt humanity on earth’. This is not to say that the incarnation of Ahriman will conform to Solovyov’s tale of the antichrist. However, given Steiner’s repeated calls to his audience for wakefulness, Solovyov’s tale offers invaluable instruction in ways of perceiving the world and interpreting contemporary events. How often do we distinguish between glitter and gold? Amidst the fog of media hype and dazzling digital technology, would we be sufficiently awake to the manipulations of such a ‘great man’ today? Or to Ahriman himself?

Sevak GulbekianMay 2006

1. Dornach, 21 November 1919 (excerpt)

[...] Before going any further, I want to lay another foundation for what is to follow by including some further ideas. Certainly, if we are to study influences of a spiritual order we cannot leave out the luciferic and ahrimanic beings who are also involved in the cosmic process. Let us for the moment focus on the outermost aspects of these luciferic and ahrimanic beings, who also dwell in the spheres that human beings occupy. We may say that we picture the outward characteristics of luciferic beings properly when we imagine that they possess such forces as we human beings manifest when we become visionaries, when we abandon ourselves one-sidedly to fantasy, let ourselves be carried away, and, speaking metaphorically, lose our heads. In other words, whenever we tend to go out beyond our heads, we are dealing with forces that, while they play a certain role in our organism, actually belong cosmically to the beings we term luciferic. If we imagine beings who are wholly formed of that tendency in us that strives to go out beyond our heads, we are picturing the luciferic beings who are related to our human world in certain ways.

Now, in contrast, think of everything that presses us down upon the earth, that makes us dull and philistine, leading us to develop materialistic attitudes, penetrating us with a dry intellect, and so on: there you have a picture of ahrimanic powers.

All these aspects I have just described from a psychological perspective may also be expressed more physiologically. We may say that human beings always occupy a mediating position between what their blood wants and what their bones want. Our bones are constantly trying to solidify, densify, and ossify us—to stiffen and harden and make us ahrimanic in a bodily sense. Our blood, on the other hand, seeks to drive us out beyond ourselves. In pathological cases, it becomes feverish, driving us organically into producing fantasies or even creating hallucinations. The bones can likewise extend their essential tendency to the whole organism—in this case we become sclerotic, as almost everyone does to some extent in old age. In old age, indeed, the ahrimanic tendency, the death element, spreads throughout the organs. It can be said therefore that everything that has to do with the blood tends towards the luciferic, whereas all that has to do with the bones tends toward the ahrimanic. As human beings we are the point of balance between the blood and the bones, just as we must strive for psychological balance between visionary excesses and dry philistinism.

We may characterize these two kinds of beings still further. For instance, we may contemplate luciferic beings in terms of the kind of interest they take in cosmic existence. We find that their chief interest lies in making the world, particularly the human world, unfaithful to the spiritual beings whom we must regard as the true creators of humanity. Their one desire is to make the world disloyal to these divine beings. They are not interested in claiming the world for themselves. You will have gathered from previous remarks about luciferic beings that that is not their chief aim. Their aim is rather to make human beings forsake their divine creator-beings—they wish to free the world from the beings felt by humankind to be the real divinities.

The ahrimanic beings have a different interest. Their firm intention is to get the human kingdom and thereby the earth along with it into their sphere of power, to make human beings dependent on them, to control humanity. Whereas luciferic beings strive, and have always striven, to alienate us from the beings whom we feel to be our Gods, ahrimanic beings seek to draw humanity and everything connected with it into their power.

In other words, luciferic beings striving for universal freedom, and ahrimanic beings striving for lasting dominion, are constantly waging war in this cosmos we are part of. This battle involves us and affects everything, and I ask you to keep it in mind as the second important theme in our further deliberations. The world we live in is permeated by luciferic and ahrimanic beings, and as we have described it there is a tremendous contrast between the emancipating tendency of the luciferic beings and the power-seeking tendency of the ahrimanic beings.

Contemplating all this, you will notice that the world can really be understood only in terms of a triad. On one side we have everything luciferic, on the other everything ahrimanic, and, in the third, central, place, the point of balance between the two, humanity, with a sense of its relationship to the divine, of its divine essence. We can understand the world in the right way only when we see it based on this triad and are perfectly clear that human life is the beam of the scales. Here is the fulcrum: on one side is the luciferic element, actually pulling the pan upwards; opposite is the ahrimanic element, pushing the pan downwards. Our human task—our human essence—is to keep the beam balanced.

Initiates into such secrets have always emphasized, when speaking of human spiritual evolution, that the cosmic existence in which we find ourselves can be understood only in terms of the triad. They knew that it cannot be understood on the basis of any number other than the number three. Expressed in our own terminology, we may say that in cosmic existence we have always a luciferic element (one side of the scales), an ahrimanic element (the other side of the scales), and the state of balance, represented by the Christ impulse.

Now, as you may well imagine, it lies in the deepest interests of the luciferic and ahrimanic powers to conceal this secret of the number three—after all, only the proper penetration of this secret would allow humanity to bring about the state of balance between these luciferic and ahrimanic powers. This means that we must make beneficial use of the luciferic tendency towards freedom, on the one hand, and of the ahrimanic tendency on the other. For human beings, the healthiest spiritual condition is to enter into a proper relationship with this cosmic trinity, this cosmic structure based on the principle of three.

There is now and has been for some time a powerful tendency in cultural and spiritual life to confuse people about the significance of this cosmic triad. During the next two days we shall examine the sources of this confusion more closely. For the moment, however, let me repeat: a strong tendency exists to confuse people on the subject of the number three, which we may well call a sacred number. Certainly, we can see clearly that this threefold structure has been almost totally eclipsed in modern culture by a dualistic one. Just think for a moment that to understand Goethe’s Faust