DOCSLIB.ORG

The Incarnation of Ahriman: the Embodiment of Evil on Earth Free

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Incarnation of Ahriman: the Embodiment of Evil on Earth Free FREE THE INCARNATION OF AHRIMAN: THE EMBODIMENT OF EVIL ON EARTH PDF Rudolf Steiner,M. Barton | 128 pages | 01 Aug 2006 | Rudolf Steiner Press | 9781855841789 | English | East Sussex, United Kingdom Read The Incarnation of Ahriman Online by Rudolf Steiner | Books Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Ahriman is a significant figure of Persian mythology. Rudolf Steiner, however, spoke of Ahriman as an actual, living spiritual entity. This being, he said, works to embed human beings firmly into their physicality, thus encouraging dull, materialistic attitudes and a coarse, dry intellect. In these extraordinary lectures, Steiner assumes a rare prophetic mode. He talks abo Ahriman is a significant figure of Persian mythology. He talks about an actual incarnation of Ahriman on Earth and the potential consequences of this event. Just as Christ incarnated in a physical body, so would Ahriman incarnate in the Western world? Get A Copy. Paperbackpages. More Details Original Title. The Incarnation of Ahriman: The Embodiment of Evil on Earth Editions 2. Friend Reviews. To see what your friends thought of this book, please sign up. To ask other readers questions about The Incarnation of Ahrimanplease sign up. Be the first to ask a question about The Incarnation of Ahriman. Lists with This Book. This book is not yet featured on Listopia. Community Reviews. Showing Average rating 4. Rating details. More filters. Sort order. Nov 10, Anthony Zappia rated it really liked it Shelves: ahrimananthroposophycelticspirit-sbooksrudolfsteinercelticspirit-s-books The Incarnation of Ahriman: The Embodiment of Evil on Earth, rudolf-steiner. The lectures that make up this book were given almost a hundred years ago. Steiner was counselling, advising and warning humanity of the developments to come. Christ wasn't the only spiritual being to incarnate on the Earth Ahriman, the spirit of materialism, was to incarnate sometime at turn of the millennium. Steiner gives the signs to look for in our times and how humanity should prepare for this event. Sadly, having read his book lectures it's apparent to me t The lectures that make up this book were given almost a hundred years ago. Sadly, having read his book lectures it's apparent to me that his warnings have gone unheeded. Take this for example: "It is not our task as human beings to hinder in any way the incarnation of Ahriman, but it is our task to prepare humanity in advance so that Ahriman can be weighed up in the The Incarnation of Ahriman: The Embodiment of Evil on Earth way. Humanity will only be able to do this if it is able to adjust in the right way now to what Ahriman is already sending to the earth from supersensible worlds in order to control financial affairs upon earth without being noticed. This must not happen. Ahriman must not control financial affairs and economics on the earth without being noticed. Sep 15, Gabriele De Benedittis rated it it was ok. Need significant effort to contextualize. Stephen Hawks rated it it was amazing May 04, Brad Thompson rated it it was amazing Dec 25, Robyn Barr rated it really liked it May 06, Maria Solberg rated it liked it Nov 13, Philip Saenger rated it it was amazing Sep 04, Bahman Abbassi rated it really liked it Jul 30, Timothy K. O'Brien rated it it was amazing Sep 24, Gangforward marked it The Incarnation of Ahriman: The Embodiment of Evil on Earth to-read Apr 29, Megan added it May 27, Veselina marked it as to-read Dec 23, Rachel Raven marked it as to-read Feb 05, Tony added it Feb 09, Kristina added it Sep 27, Toryn Green added it Oct 21, Fintan added it Nov 05, Darrell Wheeler marked it as to-read Jan 01, Leah Davida Julie Wilhelmsen marked it as to-read Jan 19, Man Solo marked it as to-read Feb 22, Anne Savage marked it as to-read Jun 02, Cynthia marked it as to-read Sep 04, Michael marked it as to-read Sep 01, Allan Hirsch marked it as to-read Feb 20, Thomas added it Mar 30, Aileen marked it as to-read May 09, BookDB marked it as to-read Oct 21, Suzanne marked it as to-read Jan 16, Jan Speer marked it as to-read Oct 22, Atakan marked it as to-read Feb 03, Michael Joseph Schumann marked it as to-read Jul 27, Jim Sid marked it as to-read Oct 28, There are no discussion topics on this book yet. Readers also enjoyed. About Rudolf Steiner. Rudolf Steiner. Steiner was a philosopher, social thinker, architect, and esotericist. In the first, more philosophically oriented phase, Steiner attempted to find a synthesis between science and mysticism; his philosophical work of these years, which he termed spiritual science, sought to provide a connection between the cognitive path of Western philosophy and t Steiner was a philosopher, social thinker, architect, and esotericist. In the first, more philosophically oriented phase, Steiner attempted to find a synthesis between science and mysticism; his philosophical work of these years, which he termed spiritual science, sought to provide a connection between the cognitive path of Western philosophy and The Incarnation of Ahriman: The Embodiment of Evil on Earth inner and spiritual needs of the human being. He based his epistemology on Johann Wolfgang Goethe's world view, in which 'Thinking … is no more and no less an organ of perception than the eye or ear. Just as the eye perceives colours and the ear sounds, so thinking perceives ideas. Books by Rudolf Steiner. Escape the Present with These 24 Historical Romances. You know the saying: There's no time like the present In that case, we can't Read more Trivia About The Incarnation o No trivia or quizzes yet. Welcome back. Just a moment while we sign you in to your Goodreads account. The Incarnation of Ahriman : Rudolf Steiner : Rudolf Steiner. 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 Incarnation of Ahriman: The Embodiment of Evil on Earth 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. December November The Incarnation of Ahriman: The Embodiment of Evil on Earth - Rudolf Steiner - Google книги By Rudolf Steiner. 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. Seven of the lectures, given towards the end The Incarnation of Ahriman: The Embodiment of Evil on Earth 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. 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.
Load more

Recommended publications
  • Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369
    Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369, Fravardin & l FEZAN A IN S I D E T HJ S I S S U E Federation of Zoroastrian • Summer 2000, Tabestal1 1369 YZ • Associations of North America http://www.fezana.org PRESIDENT: Framroze K. Patel 3 Editorial - Pallan R. Ichaporia 9 South Circle, Woodbridge, NJ 07095 (732) 634-8585, (732) 636-5957 (F) 4 From the President - Framroze K. Patel president@ fezana. org 5 FEZANA Update 6 On the North American Scene FEZ ANA 10 Coming Events (World Congress 2000) Jr ([]) UJIR<J~ AIL '14 Interfaith PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF '15 Around the World NORTH AMERICA 20 A Millennium Gift - Four New Agiaries in Mumbai CHAIRPERSON: Khorshed Jungalwala Rohinton M. Rivetna 53 Firecut Lane, Sudbury, MA 01776 Cover Story: (978) 443-6858, (978) 440-8370 (F) 22 kayj@ ziplink.net Honoring our Past: History of Iran, from Legendary Times EDITOR-IN-CHIEF: Roshan Rivetna 5750 S. Jackson St. Hinsdale, IL 60521 through the Sasanian Empire (630) 325-5383, (630) 734-1579 (F) Guest Editor Pallan R. Ichaporia ri vetna@ lucent. com 23 A Place in World History MILESTONES/ ANNOUNCEMENTS Roshan Rivetna with Pallan R. Ichaporia Mahrukh Motafram 33 Legendary History of the Peshdadians - Pallan R. Ichaporia 2390 Chanticleer, Brookfield, WI 53045 (414) 821-5296, [email protected] 35 Jamshid, History or Myth? - Pen1in J. Mist1y EDITORS 37 The Kayanian Dynasty - Pallan R. Ichaporia Adel Engineer, Dolly Malva, Jamshed Udvadia 40 The Persian Empire of the Achaemenians Pallan R. Ichaporia YOUTHFULLY SPEAKING: Nenshad Bardoliwalla 47 The Parthian Empire - Rashna P.
    [Show full text]
  • De Oud-Germaanse Religie (§§ 570 - 598) (De Vries) 1
    Dit document vormt een onderdeel van de website https://www.religies-overzichtelijk.nl Hier vindt u tevens de koppelingen naar de andere teksten en de indexen, de toelichtingen en de afkortingen Laatste bewerking: 26-09-2020 [l] De Oud-Germaanse religie (§§ 570 - 598) (De Vries) 1 1 De schepping van de wereld en de mensen volgens de Germaanse overlevering .............. 4 1.1 (§ 570-6) Inleiding tot de schepping van de wereld en de mensen volgens de Germaanse overlevering .......................................................................................................... 5 1.2 De scheppingsmythen ..................................................................................... 6 1.2.1 De mythe van Ýmir (SnE) ........................................................................... 7 1.2.1.1 (§ 570-1) Episode 1: de toestand vóór de schepping en het onstaan van Ýmir ........ 8 1.2.1.2 (§ 570-2) Episode 2: Auðumla en de schepping der goden ................................ 9 1.2.1.3 (§ 570-3) Episode 3: de slachting van Ýmir en de schepping van de wereld ......... 10 1.2.2 (§ 570-4) De mythe van de schepping van Askr en Embla (SnE) ........................... 11 1.2.3 (§ 570-5) De mythe van Odins vestiging in Ásgarðr (SnE) ................................... 12 1.3 De toestand vóór de schepping ....................................................................... 13 1.3.1 (§ 571-1) De toestand vóór de schepping in de literatuur .................................. 14 1.3.2 (§ 571-2) Verklaring van de overlevering t.a.v. de toestand vóór de schepping ....... 15 1.4 (§ 572) Het ontstaan van leven uit de polariteit van hitte en koude ........................... 16 1.5 (§ 573) De schepping van reuzen, goden en mensen uit een tweegeslachtelijk oerwezen 17 1.6 (§ 574) De voorstelling van de melk schenkende oerkoe ......................................... 18 1.7 (§ 575) De schepping van de wereld uit het lichaam van Ýmir .................................
    [Show full text]
  • The Majority of the Mithraic Monuments And
    THE ORIGINS OF MITHRAIC MYSTERIES AND THE IDEA OF PROTO-MITHRAISM In Memory of the late Professor Osamu Suzuki (1905-1977) HIDEO OGAWA Professor, Keio University I The majority of the Mithraic monuments and inscriptions have been known from the western half of the Roman Empire.(1) The eastern half, includ- ing Greece, the Near East, North Africa, Egypt and South Russia, have given less evidences. This would not be so surprising, if Mithras had been a native god of the Romans or of a western province. But such is not the case. With the exception of S. Wikander,(2) most scholars have supported the eastern origin of the god Mithras and his mystery cult. This thesis was stated in the most typical way by Franz Cumont.(3) His speculations have been the starting point of almost all subsequent Mithraic studies. I do not want to re- capitulate his theory in length here, but confine myself in describing the main line of it with an emphasis upon his methodology concerning the problem of Mithraic origins. According to Cumont, the Avestan origin of Mithras is obvious. In the days of the Persian empire, magi (perhaps with official support) transplanted from Iran the worship of Mithras and Anahita in Asia Minor, North Syria and Armenia. Anahita was identified there with various local mother godesses such as Cybele. The cult of Mithras at first absorbed the astronomical ideas in Mesopotamia as the monuments of Nemrud-Dagh so indicate. Then, later, under the Greek influence in the Hellenistic period the cult was organized as an independent sectarian reli- gion.
    [Show full text]
  • Mithraism and Gnosticism
    Mithraism and Gnosticism The theme of'Mithraism and Gnosticism' is at the same time fascinating and difficult to handle. It evokes a general question of relations between gnos­ ticism and the mystery cults (and the mysteriosophic doctrines)! of late pagan antiquity, but is at the same time conditioned by the specific char­ acteristics of the sources of Mithraism, that historical-religious 'quantity' which is so well determined yet so difficult to penetrate. Furthermore, it must be said that, whereas the final form of the initiatory cult of Mithras in the Roman milieu may be clearly caught through the remains of its typical sanctuaries and through direct witnesses (though poor in contents) which its adepts have bequeathed to us, the questions of the historical-cultural back­ ground of Mithraism are more complex than those of other mystery cults of the Graeco-Roman world. Suffice it to mention the researches of the Swedish school, and in particular those of G. Widengren,2 which examine the prob­ lem of the relations of Mithraism with Iran and those ~octrines which also play an essential part in the same author's studies of the origins of Gnosticism. We will face the problem starting with Mithraism's occidental connections. We have already hinted at this argument in a previous article on certain aspects of Gnostic and 'Orphic' theologies that imply syncretism or analogies with the Mithraic material.3 In this paper, two topics will be considered: first the cult and the figure of Arimanius in the mysteries, and second the ascensus of the souls-topics that most evidently belong to the question of 'Mithraism and Gnosticism'.
    [Show full text]
  • Life Science Journal 2012;9(1S) Http
    Life Science Journal 2012;9(1s) http://www.lifesciencesite.com Iranian Zurvanism, Origin of Worshipping Evil ELIKA BAGHAIE PHD candidate at the Tajikistan Academy of science Abstract: In this article it is attempted to study the philosophy of the emergence of evil forces in the history of human life from the perspective of the East ancient texts, particularly those of ancient Iran and middle Persian language and then Zurvan, its emergence and status beyond a creator and as a neutral element and an evil force, and its logical concept is studied. “Above is not bright. Below is not dark. It’s invisible, and it can’t be called by any name. [ELIKA BAGHAIE. Iranian Zurvanism, Origin of Worshipping Evil. Life Sci J 2012;9(1s):21-26] (ISSN:1097-8135). http://www.lifesciencesite.com. 5 Keywords: creation, evil, duality, Zurvan, man, God 1. Introduction Etymology of Zruuan, which is generally In a narration by Plutarch it is stated that defined as “time” in Avestan language is indefinite in Theopompus has remarked in the first half of 4th available documents and references. On the other century B.C. that “A group of people believe in two hand , it could be said that this term is linked to gods who are like to masons, one of them is creator Avestan zauruuan- which means “ancient time , old of good and the other one is creator of evil and age” ,and zaurura- which means “ancient and worn- useless things. And a group of people call the good out” which are derived from primitive Indo-European force as God and the other one as the Evil.
    [Show full text]
  • Mecusi Geleneğinde Tektanrıcılık Ve Düalizm Ilişkisi
    T.C. İSTANBUL ÜN İVERS İTES İ SOSYAL B İLİMLER ENST İTÜSÜ FELSEFE VE D İN B İLİMLER İ ANAB İLİM DALI DİNLER TAR İHİ B İLİM DALI DOKTORA TEZ İ MECUS İ GELENE Ğİ NDE TEKTANRICILIK VE DÜAL İZM İLİŞ KİSİ Mehmet ALICI (2502050181) Tez Danı şmanı: Prof.Dr. Şinasi GÜNDÜZ İstanbul 2011 T.C. İSTANBUL ÜN İVERS İTES İ SOSYAL B İLİMLER ENST İTÜSÜ FELSEFE VE D İN B İLİMLER İ ANAB İLİM DALI DİNLER TAR İHİ B İLİM DALI DOKTORA TEZ İ MECUS İ GELENE Ğİ NDE TEKTANRICILIK VE DÜAL İZM İLİŞ KİSİ Mehmet ALICI (2502050181) Tez Danı şmanı: Prof.Dr. Şinasi GÜNDÜZ (Bu tez İstanbul Üniversitesi Bilimsel Ara ştırma Projeleri Komisyonu tarafından desteklenmi ştir. Proje numarası:4247) İstanbul 2011 ÖZ Bu çalı şma Mecusi gelene ğinde tektanrıcılık ve düalizm ili şkisini ortaya çıkı şından günümüze kadarki tarihsel süreç içerisinde incelemeyi hedef edinir. Bu ba ğlamda Mecusilik üç temel teolojik süreç çerçevesinde ele alınmaktadır. Bu ba ğlamda birinci teolojik süreçte Mecusili ğin kurucusu addedilen Zerdü şt’ün kendisine atfedilen Gatha metninde tanrı Ahura Mazda çerçevesinde ortaya koydu ğu tanrı tasavvuru incelenmektedir. Burada Zerdü şt’ün anahtar kavram olarak belirledi ği tanrı Ahura Mazda ve onunla ili şkilendirilen di ğer ilahi figürlerin ili şkisi esas alınmaktadır. Zerdü şt sonrası Mecusi teolojisinin şekillendi ği Avesta metinleri ikinci teolojik süreci ihtiva etmektedir. Bu dönem Zerdü şt’ten önceki İran’ın tanrı tasavvurlarının yeniden kutsal metne yani Avesta’ya dahil edilme sürecini yansıtmaktadır. Dolayısıyla Avesta edebiyatı Zerdü şt sonrası dönü şen bir teolojiyi sunmaktadır. Bu noktada ba şta Ahura Mazda kavramı olmak üzere, Zerdü şt’ün Gatha’da ortaya koydu ğu mefhumların de ğişti ği görülmektedir.
    [Show full text]
  • The Incarnation of Ahriman and the Asuras
    The Incarnation of Ahriman It is evident in these seven motifs that, almost and the Asuras without exception, they are connected with the manner of human thought. Either directly or indirectly, they by HANS-WERNER SCHROEDER are consequences of abstract thinking. In contrast to these are the descriptions given concerning the ac­ tivities and efforts of the Asuras. (Translated by Maria St. Goar from “Mitteilungen aus der anthroposophischen Arbeit in Deutschland,” THE ASURAS AS DESCRIBED Easter 1979. Published with permission.) B Y RUDOLF STEINER In a previous article (Newsletter, Summer 1979), In attempting a survey of the lectures in which we looked to the end of the century and the incarnation Rudolf Steiner mentions the Asuras, we soon notice of Ahriman in the next millennium. In order to fully that there are not many, all told. First, I want to list the grasp the events connected with future develop­ lectures known to me in which the theme is touched ments, it will be necessary to include two additional upon: groups of beings which at the same time broaden the Berlin, May 23, 1904 (German GA93); view. One group concerns the activity of the Asuras in Berlin, October 7 and 17, 1905 (German GA93a); the present and in the future; the other is the activity of Munich, June 2, 1907 Theosophy of the Rosicru- the so called Sun Demon, whose mystery name is cians; Soradt. In this article, we shall mainly study the first. Kassel, June 24, 1907 Theosophy and Rosicrucian- (A subsequent article will deal with Soradt’s activity.) ism; Berlin, May 16, 1908 The Influence of Spiritual Be­ ings Upon Man; PREPARATIONS FOR THE INCARNATION Nuremberg, June 22, 1908 The Apocalypse of St.
    [Show full text]
  • Zurvainism and Post Islamic Persian Literature: with Ferdusi As a Case Study
    COPYRIGHT AND USE OF THIS THESIS This thesis must be used in accordance with the provisions of the Copyright Act 1968. Reproduction of material protected by copyright may be an infringement of copyright and copyright owners may be entitled to take legal action against persons who infringe their copyright. Section 51 (2) of the Copyright Act permits an authorized officer of a university library or archives to provide a copy (by communication or otherwise) of an unpublished thesis kept in the library or archives, to a person who satisfies the authorized officer that he or she requires the reproduction for the purposes of research or study. The Copyright Act grants the creator of a work a number of moral rights, specifically the right of attribution, the right against false attribution and the right of integrity. You may infringe the author’s moral rights if you: - fail to acknowledge the author of this thesis if you quote sections from the work - attribute this thesis to another author - subject this thesis to derogatory treatment which may prejudice the author’s reputation For further information contact the University’s Director of Copyright Services sydney.edu.au/copyright ZURVANISM AND ITS INFLUENCE ON ‘POST-ISLAMIC’ PERSIAN LITERATURE with FERDOWSI AS A CASE STUDY By Parisa Pourhosseini Submitted to the Faculty of Arts, University of Sydney, for the Degree of Masters of Arts by Thesis Submitted March 2014 1 Introduction …………………………………………………………… 1 1 Zurvanism: Concepts and Development Mesopotamian Legacy of Zurvanism Avesta and Zurvan …………………………………………………….. 9 The Historical Background of Zurvanism ……………………………..10 Narratives of the Zurvan Myth Imperfect Origin of the Creation ……………………………………..
    [Show full text]
  • “I Am a Prophet!” – the Image of Zoroaster in the Dāstān-E Goshtāsp (Tale of Goshtāsp)
    He addressed the Kayānian king: “I am a prophet!” – The Image of Zoroaster in the Dāstān-e Goshtāsp (Tale of Goshtāsp) Ashk P. Dahlén University of Oslo Abstract The aim of this article is to examine the image of the ancient Iranian prophet Zoroaster in the Shāhnāma based on a closed reading of the story about the Kayānian king Goshtāsp written by Daqiqi (and con- tinued by Ferdousi). There has so far been no comprehensive treatment of Daqiqi’s rendering of Zoro- aster and the founding of the first Zoroastrian community. This lack of scholarly research is surprising given the importance of Daqiqi in the transmission of the ancient Iranian cultural and religious heritage (illustrated in his pioneering role in the creation of the Shāhnāma of Ferdousi) and the uniqueness of his work, which constitutes the only long poem that has been preserved from the Sāmānid and pre-Sāmānid period (even though extant verses of some early poets suggest the existence of several other epic works). As Daqiqi relates, it was in Goshtāsp’s reign that Zoroaster introduced his religion in the Iranian cultural sphere, with the support of the king’s son Esfandiār. Goshtāsp was forced to go to war to defend the faith against king Arjāsp of Turān and suffered the loss of his brother Zarēr in battle. These are cele- brated events in the early history of Zoroastrianism that have been expounded upon throughout the cen- turies in different versions. Keywords: Abu Manṣur Daqiqi, Shāhnāma, Abo’l-Qāsem Ferdousi, Zoroaster, Ahura Mazdā, Sāmānid, Avestā, Goshtāsp Introduction The Shāhnāma (Book of Kings) of Abo’l-Qāsem Ferdousi (940–1020) is general- ly considered the Persian national epic par excellence and enjoys an iconic status in Iranian literary culture.
    [Show full text]
  • Pacifica Journal
    PacificaA bi-annual newsletter published by the AnthroposophicalJournal Society in Hawai'i Number 29 2006 (1) The Being of the Internet scientist today, in an era of world wide connections via com- Sergei Prokofieff, Dornach, Switzerland puter and the Internet you may be disheartened to find how quickly this prophecy has become a reality on earth. It is as if Rudolf Steiner, with his spiritual gaze, described today’s “Sub-Nature has to be understood as such.” Internet from beyond the threshold, categorically warning —Rudolf Steiner, March 1925 The Being of the Internet is esoterically best understood on the basis of Rudolf Steiner’s Dornach lecture of 13th May 1921.1 In this lecture Rudolf Steiner describes how the further development of today’s abstract intellect will slowly produce a kind of new nature kingdom. This intellect which is merely of a “shadowlike character” can only function “automatically” and can only comprehend the material as such and never the etheric and to an even lesser degree the soul world or spirit world. This ghostly nature kingdom will be formed between the mineral and the plant kingdom and come alive following the reunion of the moon with the earth in the 7th to 8th Millennium. The Imagination of the Spider web It is frightening how poignantly Rudolf Steiner describes this spirit world in comparison with the world situation of today: “And from the earth will well up terrible creations of beings who in their character stand between the mineral kingdom and the plant kingdom as automative beings with a super-natural intellect, an immense intellect.
    [Show full text]
  • A Brief Introduction to Zoroastrianism
    A Brief Introduction to Zoroastrianism Zoroastrianism and Zarathustra Zoroastrianism has been called the “world’s oldest revealed religion.” The religion derives its title from the Iranian philosopher/poet/priest, Zarathustra, who is often referred to by the Greek version of his name - “Zoroaster.” The consensus both within the Zoroastrian community today (which numbers around 125,00-140,000 individuals around the world) and among Zoroastrian scholars is that Zarathustra lived sometime around 1250 BCE on the Central Asian Steppes, perhaps in what is now central Kazakhstan. Ancient Zoroastrianism is associated with the Iran. The name ‘Iran’ comes from an Old Iranian term Airyanem Vaejah – the ‘Aryan expanse’ or ‘the place where the Aryans lived.’ In Zoroastrian tradition, ‘Airyana Vaejah,’ comes to be regarded as the center of the world, a semi-mythical region where all great events of the past had taken place. Textual Sources Early Zoroastrianism is understood from the ‘writings’ and hymns of Zarathustra. The works reflect an Indo-Iranian cultural and linguistic background. The Indo- Iranians were tribes that shared a common religious culture and drifted apart during the late 3rd /early 2nd millennium BCE, with the Iranians moving towards the Iranian plateau, arriving there early in the 1st millennium BCE, and the Indo- Aryans settling in the Indian subcontinent around 1500 BCE. The earliest Zoroastrian texts, the Gāthās – “songs” or “hymns” - were composed in Old Avestan, an Old Iranian language close in language and style to the Sanskrit of the Rig Veda. The Gāthās and later Zoroastrian scriptures (in Young Avestan) seem to be geographically localized in north-eastern/eastern Iran.
    [Show full text]
  • Mazdaism. the Religion of the Ancient Persians. Illustrated
    MAZDAISM. BY THE EDITOR. MAZDAISM, the belief of the ancient Persians, is perhaps the most remarkable religion of antiquity, not only on account of the purity of its ethics, but also by reason of the striking similar- ities which it bears to Christianity. Ahura Mazda, the Lord Omniscient, is frequently represented (as seen in Fig. i) upon bas-reliefs of Persian monuments and rock Fig. I. Ahurx Mazda. (Conventional reproduction of the figure on the great rock inscription of Darius at Behistan.) inscriptions. He reveals himself through "the excellent, the pure and stirring Word," also called "the creative Word which was in the beginning," which reminds one not only of the Christian idea of the Logos, 6 Xoyos o? r)v iv oepx^, but also of the Brah- man Fdc/i, word (etymologically the same as the Latin vox), which is glorified in the fourth hymn of the Rig Veda, as "pervading heaven and earth, existing in all the worlds and extending to the heavens." 142 THE OPEN COURT. On the rock inscription of Elvend, which had been made by the order of King Darius, we read these Hnes^: " There is one God, omnipotent Ahura Mazda, It is who has created the earth here He ; It is has created the heaven there He who ; It is He who has created mortal man." Lenormant characterises the God of Zoroaster as follows : "Ahura Mazda has creaited as/ia, purity or rather the cosmic order; he has created both the moral and material world constitution ; he has made the universe; [datar], [ahura), he has made the law ; he is, in a word, creator sovereign omnis- Fig.
    [Show full text]