Category Archives: Anthroposophy

Anthropo-Sophia and the Blessed Virgin Mary

The following article is an excerpt from a publication of mine entitled: Mary and the Divine Sophia: The Salvation of Universal Wisdom (2016), and available from Amazon.com.

It is very unfortunate that in the present day there are a great many authors who write with such “esoteric” authority and conviction, but who have had little or no direct spiritual experience about what they write. Predictably, the information they convey with such weight and command is rife with error and falsehood.

Perhaps nowhere is this more apparent than when they emphatically expound on the “being” of anthropo-sophia. If these pseudo-authorities had actually experienced the “lesser guardian of the threshold” for themselves, they would have a much clearer understanding of what Rudolf Steiner means by the “being” of anthropo-sophia.

For those who may be unfamiliar, the lesser guardian is a fearful astral figure that is objectively materialized out of an individual’s collective karma; that is, out of the accumulated effects of good and bad deeds that were performed throughout an individual’s incarnational history. The lesser guardian is invisible to ordinary sight; and only becomes visible to supersensible sight when an individual attempts to consciously cross the threshold into the spiritual world. The lesser guardian, then, is a spectral apparition, a personal astral creation. As figuratively described by Rudolf Steiner in Chapter 10 of Knowledge of the Higher Worlds and its Attainment ( 1986):

But now all the good and evil sides of thy bygone lives shall be revealed to thee. Hitherto they were interwoven with thine own being; they were in thee and thou couldst not see them, even as thou canst not behold thine own brain with physical eyes. But now they become released from thee; they detach themselves from thy personality. They assume an independent form which thou canst see even as thou beholdest the stones and plants of the outer world. And . . . I am that very being who shaped my body out of thy good and evil achievements. My spectral form is woven out of thine own life’s record.

It will be gathered from the above that the Guardian of the Threshold is an (astral) figure, revealing itself to the student’s awakened higher sight …

So, if the lesser guardian is simply an astral materialization of accumulated karma, why does Steiner refer to it as “that very being” in the above quotation (and elsewhere)? The reason is to disclose and emphasize the supersensible fact that objective materializations in the astral world which issue from human activity are more than just ephemeral, inanimate creations that quickly disappear without effect.

Instead, these astral materializations will often assume a distinct human-like form; and being composed of astral substance, they possess a certain vitality as well as a degree of elemental mentation and sentience. Moreover, these humanly-generated astral formations will very often detach themselves from their human creator, and lead an independent existence in astral space; thereby affecting other astral formations in the superphysical environment.

While it’s important to recognize that astral materializations such as the lesser guardian exhibit a “being-like” quality of existence, it’s equally important to understand that these being-like astral formations are not “beings” in the usually-understood sense of existing as spirit-filled “persons,” such as human beings and celestial beings. An astral materialization such as the lesser guardian does not possess an organized assemblage of interpenetrating body and soul vehicles, such as an etheric body or an intellectual soul. Nor is the divine nature reflected in these astral materializations as an individualized spiritual-self. Moreover, a being-like astral creation does not have an extensive evolutionary history belonging to a particular life-wave, such as the angels, or the archangels, or the thrones or the seraphim.

From what has been described, then, it is clear that anthropo-sophia is a “being-like” astral materialization, and not a “being” in the same sense as a “human being,” as an ego-indwelt human “person.” Even though cosmic wisdom-sophia is as old as the universe, anthropo-sophia is only a recent manifestation.

Anthropo-sophia is essentially an objective materialization of spiritual-truth (cosmic wisdom-sophia) that has been consciously acquired by the human intellect through spiritual scientific means. As such, she only came into existence with the establishment of anthroposophical spiritual science by Rudolf Steiner in the early 1900s. Anthropo-sophia began as a personal materialization of the spiritual-truth acquired by Steiner himself; somewhat similar to the personal generation of the lesser guardian. But as more and more of his pupils began to apply the techniques of spiritual science to intellectually acquire spiritual truth as well, anthropo-sophia very quickly transformed from being a personal astral materialization, into becoming a collective one.

Since cosmic wisdom-sophia is a universal feminine-principle, the human-like form assumed by anthropo-sophia is predictably a feminine one. Moreover, even though she only recently came into materialized existence, she assumes the form of a “mature” woman due to the tremendous outpouring of spiritual truth that was acquired and conveyed by Steiner himself. As more and more individuals intellectually acquire cosmic wisdom-truth through spiritual science, anthropo-sophia naturally increases in astral stature, beauty, strength and influence. Moreover, as an astral “being-like” manifestation, anthropo-sophia is imbued with a degree of vitality, sentience and mentation.

Given that anthropo-sophia has only recently come into astral existence, it is somewhat perplexing why some anthroposophical writers have erroneously suggested that the Blessed Virgin Mary (of St. Luke’s gospel) and anthropo-sophia are one and the same being. As recognized by spiritual science, the Blessed Virgin Mary was the first and only physical incarnation of the heavenly-Eve. Since the heavenly-Eve has been a part of human evolution since its very inception, she is a human “being” in the fullest sense of the term, and is not a “being-like” astral materialization like anthropo-sophia..

What is equally perplexing is the assertion by some anthroposophical writers that the heavenly-Eve is not an actual human being but simply a pristine aspect of the earthly-Eve’s etheric body that was preserved from Luciferic corruption (and the resultant “fall” into physical incarnation) during ancient Lemurian times. If this were true, then the incarnation of the heavenly-Eve as St. Luke’s Mary is nothing but the physical embodiment of an uncorrupted etheric body-fragment.

According to this ill-conceived notion, then, the immaculate mother of St. Luke’s Jesus-child would have had no individualized soul or indwelling spirit. As such, she would have been a plant and not a human being! On strictly logical grounds, then, the idea that the heavenly-Eve is simply preserved etheric forces is obviously absurd. If these pseudo-esoteric authorities had taken the time to combine all that Rudolf Steiner revealed concerning the heavenly-Adam, they would have a correct understanding of the heavenly-Eve.

What is strangely ironic in this instance is the fact that it is usually the same self-styled esoteric authorities who claim that the heavenly-Eve―a real human being―is nothing but an etheric materialization, who also assert that anthropo-sophia―an astral materialization―is a real human being! As previously mentioned, this confusion on their part is a clear indication that they “know not of what they speak”; and should therefore keep esoterically silent.

Divine Love and the Transmutation of Evil

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The following article is the Conclusion from my most recent book publication entitled From Darkness to Light: Divine Love and the Transmutation of Evil (2016). For anyone interested in delving more deeply into this important (though little understood) subject, the book is now available from Amazon.com.

1. Salvation From Supernatural Evil is a Free-Will Choice

IT SHOULD BE esoterically obvious from all that has been written thus far, that without the benevolent assistance of many highly-advanced celestial beings mankind would become easy prey for supernatural evil. The perpetrators of supernatural evil are far too powerful, and far too clever, for unassisted human beings to overcome on our own.

Furthermore, even though Christ-Jesus has successfully triumphed over Lucifer, Ahriman and Sorath, he does not impose his own success on the rest of humanity. Instead, he freely offers his power, capacity and assistance to overcome evil for anyone who sincerely chooses. Unfortunately, many in our day have not chosen to do so. Far too many people continue to happily endorse the atheistic and materialistic world-view of empirical science. Far too many people continue to be mesmerized by the hedonistic technology of secular society. Far too many people continue to evade spiritual reality with escapist movies, books, games, drugs, sports and music. The discerning observer of modern life cannot help but painfully conclude that supernatural evil will continue to plague somnolent humanity for the foreseeable future.

2. The Tragic Irony of Evil: Opposing God is Opposing Our Own True Self

It is still somewhat of a cosmic mystery to understand why otherwise highly-advanced beings such as Lucifer, Ahriman and Sorath willingly choose to engage in evil; that is, freely choose to act contrary to God. The undeniable spiritual fact is that all sentient beings are children of God; and therefore the divine spirit is mirrored in every self-conscious being. Furthermore, the highest self of all self-conscious beings―holy and evil―is their God-self, their true eternal life and reality.

Moreover, according to logical reasoning, the triune God is perfectly free and infinitely happy. So it also logically follows that for all created beings―including the supernatural perpetrators of evil―the highest freedom and happiness can only come from spiritual union with God.

So, when Lucifer, Ahriman or Sorath flee from the divine light of truth and the divine warmth of love, they are truly and tragically fleeing from their own highest spiritual selves. Separating from God through sin is in fact separating from who they are in reality. Moreover, running from this spiritual fact does in no way change it. Only by embracing the truth of their ultimate being, in sincere humility and gratitude, is there lasting salvation from a sorrowful life of evil.

3. Divine Love is the Best Way of Dealing with Evil

I John 4:18 states in part that “perfect love casts out fear.” What is also implied with this spiritual truth is that “perfect (divine) love casts out evil.” After examining in some detail the nature, genesis and supernatural perpetration of evil, as well as the celestial beings who benefit humanity and oppose evil, what comes into clear intellectual focus is the convincing conclusion that the best way of dealing with evil is through divine love.

The foremost exemplar of divine love in all of human history is, of course, our saviour Christ-Jesus. Through his life on earth, his gospel teachings and his resurrected presence in the Church, Christ-Jesus has provided mankind with a sure path of holiness that will overcome evil and lead directly to God. Our Saviour has taught and demonstrated that we are not to hate, revile or despise the evil enemies of mankind; but instead, to love them. This, of course, does not mean that we are to befriend our supernatural enemies and overlook their evil ways; but rather, to remind ourselves that they too are children of God, albeit lost and mistaken. Hopefully, one day, they will realize the error of their evil ways, and turn back to their true home in God.

Furthermore, regarding the supernatural perpetrators of evil with infinite compassion does not mean that the forces of holiness do nothing about evil in their midst. Since all persons under unwarranted attack have a right to appropriate self-defense, the benevolent celestial beings have every right to resist, repel, disable, disarm, deactivate, neutralize, subdue, contain, incarcerate and imprison the perpetrators of evil who intend to do others (and themselves) harm. Self-defense, in this case however, is not undertaken in a spirit of revenge or retaliation; but in the spirit of Michael―the spirit of divine justice, fairness and doing what is morally right in the eyes of God.

Since all sentient beings possess the divine gift of free-will, perpetrators of evil cannot be forced against their will to be holy. The free-will decision to turn from evil to holiness is what is understood as “redemption.” The will to do evil can only be overcome and reversed through a personal act of redemption. The material or superphysical manifestations of evil, however, can be transformed or transmuted. For example, by raising the vibratory level of etheric debasements, such as electricity and magnetism, these manifestations of evil can be transmuted back into light and chemical ether, for the positive benefit of earthly evolution.

Furthermore, much of modern technology―such as computers, robotics, genetic modification and automation―is a “double-edged sword”; it can be used for the benefit of mankind, or for earthly destruction. Modern technology, then, must be increasingly wrested from the control of Ahrimanic spirits and put into the hands of Michael and other Christ-imbued beings. Similarly, the various forms of artistic expression―such as filmmaking, theatre, painting, sculpture, computer graphics and music―must increasingly be directed away from Luciferic fantasy and illusion; and instead, directed towards the uplifting expression of true spiritual beauty.

In summary, by assisting our planetary-spirit, Christ-Jesus, with the transmutation and transformation of the “old” universe into the “new heaven and the new earth,” the supernatural perpetrators of evil will be increasingly surrounded by the light of divine truth and the warmth of divine love. Consequently, this will increasingly limit the dark places they can hide; and more importantly, it will increasingly limit their ability to debase matter, energy and mind to use as weapons in their arsenal of evil. In time, by increasingly protecting ourselves, and them, in a cosmic cocoon of holiness, this will incite the larvae of evil to metamorphose into the prodigal butterflies of spiritual redemption.

No doubt, transforming the universe to this supernal degree of divine love will take many aeons to accomplish; but after all, this is the divine plan of creation―the destiny of the Logos-Word as the image and likeness of God.

The Slow Befriending of Anthroposophy and Catholicism in Our Time

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The following article has been taken from my book publication entitled The Greater and Lesser Mysteries of Christianity: The Complementary Paths of Anthroposophy and Catholicism (2015); and is in fact the concluding chapter. For anyone interested in pursuing this topic more thoroughly, the book is available on Amazon.com.

EVEN THOUGH FEW present-day anthroposophists and few current Catholics recognize and understand the two-millennial division of Christian teaching into exoteric mystery-wisdom and esoteric mystery-wisdom, there are still noteworthy examples in recent years which show that each side is beginning to amicably learn more about the other.

Even though the anthroposophical leadership in Dornach, Switzerland does not officially converse with the Catholic Church, and even though the Vatican Curia in Rome does not officially converse with the General Anthroposophical Society, individual anthroposophists and Catholics have begun to slowly befriend each other.

It will probably come as a complete shock and surprise, to both anthroposophists and Catholics alike, to discover that Karol Josef Wojtyla (1920‒2005)―before he became Pope John Paul II―was involved with an anthroposophical group in Poland that was studying the art of speech and working with Rudolf Steiner’s mystery dramas. Moreover, before he became Pope Benedict XVI, Cardinal Joseph Ratzinger (b.1927) was the head (or “prefect”) of the Congregation for the Doctrine of the Faith from 1981 to 2005. In this capacity (where he was nicknamed, “God’s Rottweiler”), Cardinal Ratzinger’s primary function was to defend and reaffirm traditional Catholic doctrine. During that time, he was friends with Dr. Martin Kriele (b.1931), a well-respected German constitutional lawyer who was both Catholic and anthroposophist. In an interview given in 1988, Kriele stated:

I don’t withhold [from the Catholic Church] that I’m an anthroposophist and I must say that it’s caused me not the slightest difficulty and even the ultimate arbiter [of the Church], so to speak, Cardinal Ratzinger, knows me to be an anthroposophist. He is today the ultimate defender of the faith and he took no offense from that.

Moreover, in Kriele’s experience, Catholics were much more accepting of him being an anthroposophist, than anthroposophists were of him being a Catholic. As he indicated in the same interview quoted above:

Catholicism, meanwhile, has become much more open. It’s often happened to me that my coreligionists respond not with hostility but with interest when I say that I am an anthroposophist. When, among anthroposophists, I mention that I am a Catholic, however, they act like they are about to cross themselves [as protection from the devil].

In Kriele’s opinion, this fearful and widespread anti-Catholic reaction among anthroposophists is misplaced and anachronistic. As he explained:

It seems to me that those who behave thus are seeing the reality around them not through their own eyes but through those of Rudolf Steiner seventy years hence. Not quite of course―Steiner himself had positive relations with Catholics. He even on January 30^th, 1924―after the Christmas meeting!―went as far as to say that the Catholic church is the only important institution that truly presents to the world the mystery of the spirit that has veiled itself with sensory impressions (Mystery Centres of the Middle Ages; GA 233a); awareness of its role, however, usually being absent … Anthroposophists who orient themselves only by Steiner’s explanations of forms of Catholicism of his own time and ignore his favorable expressions mistake the present reality; for example, that the church today recognizes religious freedom as an inalienable right, for other religions as much as itself. Further, supremacy of the conscience over dogma is now officially taught and also that departure from the church need not rank one among unbelievers. (Ibid.)

While John Paul II and Benedict XVI are certainly two examples of celebrated Catholics who have had an arm’s-length brush with anthroposophy, many other ordinary Catholics have also had similar favourable associations. For example, many Catholic parents have positively enrolled their children in anthroposophically-inspired Waldorf schools, or Camphill communities. Other Catholics have been pleasantly involved with anthroposophically-inspired Biodynamic farming; while others have enjoyably attended anthroposophically-inspired eurythmy performances or Mystery plays.

In other instances, some Catholics in recent years have deliberately delved much deeper into the anthroposophical material of Rudolf Steiner. During the early 1990s, for instance, Vatican scholars at the Institute for Philosophy in Liechtenstein (a Catholic research centre) studied Rudolf Steiner as an eminent spiritual philosopher, and concluded that anthroposophy was reasonably harmonious with accepted Catholic doctrine.

So, has there been a reciprocal interest on the part of anthroposophical groups to study Catholic doctrine and teaching? There doesn’t appear so―but in fairness, it is much more difficult to study a religion than it is to study a science (including a spiritual one). Religion requires emotional commitment, dedicated devotion, communal activity and repeated practice. A science, on the other hand, can be more easily understood in an objective, intellectual way. So for anthroposophists to truly understand Catholicism, they would actually have to practice or apply it for a certain length of time. Nevertheless, present-day anthroposophists can still achieve a much deeper understanding and appreciation of today’s Catholicism just by having Catholic speakers and experts attend anthroposophical group meetings; or by personally attending and observing a Christmas or Easter Mass.

Since the very beginning of anthroposophy, there has always been a small percentage of Catholics involved. One of the founding teachers of the first Waldorf school, for example, was Dr. Karl Schubert (1889‒1949), a Catholic anthroposophist that Rudolf Steiner held in high esteem. Even at the Christmas Conference in 1923, when the General Anthroposophical Society was officially established, Rudolf Steiner was accompanied by a Catholic priest named Father Trinquero.

Throughout the history of anthroposophy, most Catholic members have preferred to quietly practice their religious faith without widespread Society attention or notice. Moreover, they have generally preferred to keep these two areas of their lives separate, without making public efforts to unite or integrate them. There have been, of course, a few exceptions by some present-day anthroposophists who are favorably disposed to Catholicism. Prominent anthroposophical writers, Robert A. Powell (b.1947) and Christopher Bamford, for instance, have attempted to imitate the Catholic veneration of the Blessed Virgin Mary by instituting the “Hermetic” celebration of the “Virgin Sophia”―the Holy Spirit of Wisdom.

Unfortunately, Powell, Bamford and other like-minded Catholic supporters within anthroposophy have been vocal champions of Valentin Tomberg, the controversial anthroposophical convert to Catholicism (please refer to Chapter 5 for more detail). Not surprisingly, then, those anthroposophists who regard Valentin Tomberg with suspicion and derision very often regard the Catholic-friendly “Tombergians” within anthroposophy with equal suspicion and wariness. Many members have also mistakenly concluded that all Catholic anthroposophists are Tomberg supporters; and this quite naturally raises questions about Catholic inclusion.

Clearly the lesson to be learned from the continuing Tombergian divisiveness is that efforts to interfuse and amalgamate anthroposophy and Catholicism (even well-intentioned efforts) are unhealthy, unproductive and mutually ruinous. Not just institutionally, but even within the sanctity of our own souls, it is vitally important to maintain a healthy autonomy between the religion of Catholicism and the (spiritual) science of anthroposophy. By doing so, these two crucial streams of Christian mystery-teaching will truly complement and elevate each other, now and into the future.

The “Unutterable” Mystery of the Abyss

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According to Rosicrucian initiate, Rudolf Steiner (1861-1925), there are seven “inexpressible” or “unutterable” mysteries of life which previously have never been spoken of outside the ranks of the hidden, esoteric brotherhoods. It is only in our age that it has become possible to speak of them openly. One of these is the “Mystery of the Abyss.”

In order to clarify this “inexpressible” mystery, the following article has been taken from my book, The Star of Higher Knowledge: The Five Guiding Mysteries of Esoteric Christianity (2015), which is available from Amazon.com.

Supersensibly perceived, the actual point of death is when the etheric body, astral body and ego-bearing soul together sever all connection with, and permanently exit, the physical body. Once the etheric vehicle has sufficiently withdrawn, what generally occurs is a loss of consciousness; what is esoterically termed, the “soul-slumber.” As described by Yogi Ramacharaka in The Life Beyond Death (2010):

The soul leaving the physical body (in the ‘Astral body’) is plunged into a deep sleep or state of coma resembling the condition of the unborn child for several months before birth. It is being prepared for re-birth on the Astral Plane … This period of soul-slumber is like the existence of the babe in the mother’s womb―it sleeps that it may awaken into life and strength.

Not only is the soul slumber a time of rest and recuperation for a world-weary soul, but it also protects the unprepared soul from consciously experiencing some of the shattering events that occur relatively soon after death.

If full clairvoyant consciousness is present, as was the case with Christ-Jesus, immediately upon exiting the physical body there ominously appears before the discarnate soul a yawning chasm of nothingness that separates the sensory world left behind from the supersensible world yet beyond. This terrifying drop into seeming oblivion is esoterically termed, the “Great Abyss.”

Various ancient cultures were knowledgeable about the Great Abyss, and incorporated their understanding in mythological imagery. The ancient Greeks, for example, referred to this fearful boundary between the world of the living and the world of the dead (Hades) as the river Styx. They also believed that newly-departed souls needed to cross this perilous boundary in order to properly live in the afterworld. Also, in ancient Hindu mythology, what separated the earth from the realm of the dead (Naraka) was called the river Vaitarani. Only sinful souls were forced to cross this difficult and terrifying river. In Japanese Buddhist tradition, the dead needed to cross the river Sanzu to reach the afterlife. It was further believed that good souls could use a special bridge to cross the frightening Sanzu, while evil souls had to wade through deep, serpent-infested waters.

To modern-day esoteric understanding, the Great Abyss is simply the large sphere of etheric force and substance that surrounds and penetrates the earth; what can correctly be termed, the “planetary etheric vehicle.” Nevertheless, encountering this etheric region in an out-of-body condition can be a terrifying experience for the unprepared. Etheric substance is clairvoyantly characterized by extreme emptiness. It has a disturbing quality of being “emptier than space,” a sort of negative space. As such, this vacuum of etheric emptiness has a relentless, centripetal sucking action.

When this planetary region of etheric emptiness is encountered after death, or through initiatory development, it is a daunting confrontation―like standing at the precipice of a bottomless pit that is irresistibly drawing the soul in. Moreover, while the sphere of planetary ether that extends above the surface of the earth exudes warmth and light, the levels that extend into the subterranean regions of the earth are comprised of corrupted and debased etheric substance. To the esoteric investigator, electricity is light ether that has been corrupted by Luciferic activity; magnetism is chemical (sound) ether that has been corrupted by Ahrimanic activity; and nuclear energy is life ether that has been corrupted by asuric activity.

Not only does the Great Abyss draw the soul into it, then, but the subterranean ethers also have a strong tendency to pull the deceased’s etheric body downwards. As the various mythological stories indicate, an exemplary soul will predictably pass through (or “cross”) the planetary etheric void in their journey after death, while an evil soul will be drawn in and become tethered to the subterranean earth. Typically, the excarnate etheric body is sloughed off from the astral vehicle after several days, and then dispersed into the planetary and superplanetary ethers. In contrast, an etheric body hardened by immorality or drawn to the earth by strong passion (such as despair, revenge, lust or hatred) will not easily disintegrate, but may instead haunt or roam the earth as a ghostly “spectre” for many years.

Despite never having encountered the Great Abyss before, Christ-Jesus had no difficulty facing the void and passing through it. Similar to his physical levitations on water, crossing the Great Abyss was easily accomplished through the superplanetary forces of the indwelling Christ-ego hypostatically united to the Word and the Son. Moreover, by resolutely focusing on the golden light of the mystic star, attention was “directed to the Father” (that is, trained on his highest, spiritual nature), which provided an etheric sphere of protection around him. By floating in this “bubble zone,” Christ-Jesus was securely ferried to “the other side.”

[“The Temptation of Jesus” by James Tissot (1895)]

Meditations on the Tarot: A Journey into Shadowy Occult Deception

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The following article about controversial anthroposophist-turned-Catholic, Valentin Tomberg (1900-1973), is an excerpt from my recently published book, The Greater and Lesser Mysteries of Christianity: The Complementary Paths of Anthroposophy and Catholicism (2015). For more information, the book can be ordered from Amazon.com.

Meditations on the Tarot: A Journey into Shadowy Occult Deception

Even though, as an anthroposophist, Tomberg was rebuffed in his efforts to be recognized as the esoteric Christian successor to Rudolf Steiner, he still fervently held on to this vainglorious, egocentric delusion throughout his Catholic conversion. His unabashed praise of St. Ignatius and his Spiritual Exercises was a subtle contrivance needed to position himself (and the Hermetic “spiritual exercises” of his Tarot book) as the Christian successor to St. Ignatius (and thereby, to Rudolf Steiner). What Tomberg had failed to accomplish as an anthroposophist, he was certain he had accomplished as a Catholic esotericist (even “from beyond the grave”).

It’s perfectly obvious to any sincere esoteric Christian (without a hidden agenda) that Valentin Tomberg cannot hold a candle-flame to the sun-burst of supersensible knowledge issuing from Rosicrucian initiate and “master of wisdom,” Rudolf Steiner. Tomberg’s feeble attempt with Meditations on the Tarot is pathetically obvious.

To begin with, the meditative imagery that Tomberg chooses for his “spiritual exercises” are coloured woodcut designs from Jean Dodal’s early eighteenth-century version of the Tarot de Marseille, a deck of cards purportedly invented in the fifteenth century in northern Italy. So why does Tomberg refer to these images as “Hermetic”? According to some occult historians, tarot cards (particularly the major arcana) were originally derived from the ancient Egyptian “Book of Thoth,” and later introduced into Medieval Europe by migratory gypsies. As explained by occultist, Manley P. Hall (1901‒1990) in The Secret Teachings of All Ages (1928):

A curious legend relates that after the destruction of the Serapeum in Alexandria, the large body of attendant priests banded themselves together to preserve the secrets of the rites of Serapis. Their descendants (Gypsies) carrying with them the most precious of the volumes saved from the burning library―the Book of Enoch, or Thoth (the Tarot)―became wanderers upon the face of the earth, remaining a people apart with an ancient language and a birthright of magic and mystery.

Since the Egyptian god, Thoth, is also known as “Hermes” or “Hermes Trismegistus” (the “Thrice-great”), tarot cards are therefore considered by some occultists (such as Tomberg) to be “Hermetic.” However, even granting that tarot cards had an Egyptian origin, the images of the Tarot de Marseille are entirely Renaissance European: the clothing, the architecture, the furniture, the objects and the people―which include an emperor, an empress, a pope and a papess (female pope)―all did not exist during the ancient time of Hermes.

Even in such a “Europeanized” form, it’s still rather bizarre that Tomberg would choose meditative images loosely derived from pre-Christian Egypt to use as Catholic “spiritual exercises”! For all the areas of concern that have been previously identified with the Ignatian Spiritual Exercises (in Chapter sub-section 4.3), at least most of the meditative imagery was safely taken from the Gospels.

Besides, there already exists within the Catholic Church a safe and effective developmental path leading to union with Christ-Jesus, and that is the sevenfold path of Mystic-Christianity. This tried and true developmental system has been successfully practiced within the various monastic orders for centuries, and exclusively employs meditative scenes from the life of Christ-Jesus―not from ancient Egypt or Renaissance Europe.

Rather than meditating on “The Magician, The Hanged Man, The Devil, The Lovers, The Chariot, The Moon, The Wheel of Fortune” and fifteen other non-biblical images, Mystic-Christianity focuses on the Gospel of John and seven profound events in the life of Christ-Jesus:

the washing of the feet
the scourging
the crowning with thorns
the crucifixion
the mystic death
the burial and resurrection
the ascension

Why anyone―especially devout Catholics―would think that meditating on the images of the tarot is a superior method of Christian development, instead of that used in Mystic-Christianity, is certainly difficult to comprehend.

And what exactly is the goal, the end result of the Tombergian tarot meditations? It certainly can’t be mystical union with Christ-Jesus. If becoming Christ-like requires that the disciple follow in the footsteps of the Master, it’s not likely that our Saviour would be leading us through the labyrinthine symbolic imagery of a pseudo-Egyptian deck of cards so that we can finally reach him.

Therefore, one does not need to read very much of Tomberg’s Meditations on the Tarot to conclude that the entire enterprise is a blind occult alleyway leading to spiritual darkness, rather than to the true light of Christ.

Even aside from the shadowy occultism and the unsavory appeal to magic contained in the Meditations on the Tarot, it’s also astonishing how unabashedly arrogant and openly heretical Tomberg appears with certain of his written pronouncements. Once again on page 4, Tomberg wrote:

The seven sacraments of the Church are the prismatic colours of the white light of one sole Mystery or Sacrament, known as the Second Birth, which the Master pointed out to Nicodemus in the nocturnal initiation conversation which He had with him. It is this which Christian Hermeticism understands by the Great Initiation.

For over two thousand years the Catholic Church has celebrated seven sacraments that are unquestioningly held to have been established by Christ-Jesus himself, and lovingly entrusted to his body the Church: (1) baptism, (2) confirmation, (3) Holy Communion (Eucharist), (4) holy matrimony (marriage), (5) holy orders, (6) penance (reconciliation), and (7) anointing of the sick. Tomberg here astoundingly claimed to have discovered an eighth, overarching sacrament―the sacrament of sacraments―which he termed the “sacrament of the second birth,” which he also called the “Great Initiation”!

Other pronouncements that Tomberg made in Meditations on the Tarot, which attempt to combine his brand of tarot-occultism with Catholicism, are just plain silly. For example, commenting on “The Pope” meditation (or “Letter”) on page 119, Tomberg wrote:

The post of Pope or the Holy See is a formula of divine magic―just as the post of Emperor is―in the history of humanity. It is what is meant by the esoteric term Petrus (Peter) … Petrus is the term in the Old and in the New Testament designating the divine, immovable ordinance or formula of divine magic.

I’m sure the present pope, Francis I, would be shocked and amused to learn that Tomberg and his present-day Catholic supporters regard him as the “grand magician” of the “Church of divine magic.”

De-Mystifying the “Mystical Stigmata” of Judith von Halle

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Since 2004, German anthroposophist, Judith von Halle (b.1972), has publicly claimed that she regularly experiences the “bleeding wounds of Christ”―the mystical stigmata―together with inedia (the ability to survive on very little food and water) and clairvoyant visions. Not surprisingly, these claims erupted into immediate sensationalism and controversy within the anthroposophical community; resulting in a deep, substantial and continuing division between influential detractors and wealthy supporters. Von Halle’s most vocal detractor has been prominent Russian anthroposophist, Sergei O. Prokofieff (1955‒2015); while her most public supporter has been well-known German anthroposophist, Peter Tradowsky (b.1934).

In order to understand this heated and often rancorous intellectual polarization, it is necessary to delve deeply into the curious phenomena known as the “mystical stigmata.” Typically, the mystical stigmata are marks, sores or wounds that spontaneously appear on the physical body of a Christian devotee which correspond primarily with the crucifixion piercings of Christ-Jesus in his hands, feet and side. Occasionally these may also include the forehead (where the crown of thorns was placed) and the back (where the scourging was inflicted).

Though St. Paul may have been the first recorded mystical stigmatist, based on the scriptural statement: “I bear on my body the marks [in Greek: ‘stigmata’] of Jesus” (Gal 6:17), St. Francis of Assisi (c.1181‒1226) is most often given the historical credit in 1224. Since that time there have been well over 300 reliable instances of the mystical stigmata being recorded, of which about 60 can be attributed to various saints. Even though many saints have experienced the mystical stigmata, such as St. Catherine of Siena (1347‒1380) and St. Padre Pio of Pietrelcina (1887‒1968), the Catholic Church does not consider the mystical stigmata to be an indication of saintliness, or an incontestable instance of a miracle. In fact, the Church is extremely cautious and reserved about reported cases of mystical stigmata; and therefore conducts a thorough investigation into such claims before any official acceptance.

While there have certainly been numerous instances of fraudulent mystical stigmata (such as self-mutilation), so far in authentic instances there has been no conclusive scientific explanation. While hypnotism and auto-suggestion have produced some mild psychosomatic effects, the force of ordinary imagination does not appear strong enough to produce mystical stigmata. Even so, both Church and science are reluctant to attribute non-physical, supernatural causes to mystical stigmata.

So what does esoteric Christianity and the spiritual scientific (anthroposophical) investigations of Rudolf Steiner (1861‒1925) have to say about mystical stigmata? Basically, that these unusual phenomena are indeed the result of an exceptional psychosomatic process. In this case the disciple of Christ-Jesus passionately identifies and vicariously empathizes with the horrific sufferings on the Cross. These excruciating feelings and emotions are so powerfully aroused and held in the astral body that they forcefully impinge on and press into the etheric or life body. Since the etheric body contains the formative forces that determine the shape and life activity of the physical body, wounds will actually corporeally appear. More than mental imagery, then, it is powerful religious emotion that produces the mystical stigmata.

Furthermore, as was the case of St. Francis, certain dedicated followers of Christ-Jesus have been privileged to interweave a copy of the astral body of Jesus of Nazareth into their own astral bodies. As explained by Rudolf Steiner in a lecture given on 6 April 1909 (and published in The Principle of Spiritual Economy; 1986):

In the period spanning the eleventh through the fifteenth centuries the time had come when a copy of the astral body of Jesus of Nazareth was woven into the astral bodies of certain reincarnated souls. From the eleventh to the fourteenth centuries many human beings, for example Francis of Assisi and Elisabeth of Thüringen, had the imprint of the astral body of Jesus of Nazareth woven into them while their own astral bodies—the source of their knowledge—were formed during reincarnation. This enabled these individuals to proclaim the great truths of Christianity in the form of judgments, logical constructs, and scientific wisdom. But, in addition, they were also able to experience the feeling of carrying the astral body of Jesus of Nazareth within themselves.

Your eyes will be opened if you allow yourselves to experience vicariously all the humility, the devotion, and the Christian love that was part of Francis of Assisi. You will then know how to look at him as a person prone to make mistakes—because he possessed his own ego—and as a great individual because he carried a copy of the astral body of Jesus of Nazareth within his own astral body. All the humble feelings, the profound mysticism, and the spiritual soul life of Francis of Assisi become comprehensible if we know this one secret of his life.

Since a replica of the astral body of Christ-Jesus preserves the entire emotional record of the crucifixion, the bearer of such additional astral forces can more easily re-experience the Saviour’s anguish and suffering on the cross. Not surprisingly, then, the mystical stigmata first appeared around the time of St. Francis. It is quite logical to conclude, therefore, that many other Christians who have experienced the mystical stigmata over the centuries did so because of an interweaving with a replica of Christ-Jesus’ astral body.

Also noteworthy in regard to the mystical stigmata is that these phenomena have almost exclusively occurred throughout history within the monastic confines of the Catholic and Orthodox Churches. This was because the difficult developmental path of Mystic-Christianity requires prayerful solitude and seclusion from worldly concerns. Though this developmental path differs from Rosicrucian-Christianity, it leads nonetheless to an authentic encounter with Christ-Jesus in the superphysical realm.

According to the research of Rudolf Steiner, the mystical stigmata very often spontaneously occur during the intense meditations of the fourth stage of Mystic-Christian initiatory development, known as “The Crucifixion.” As described in a lecture given on 27 November 1906 entitled “The Gospel of St. John and Ancient Mysteries”:

[As] a fourth experience he had to develop the feeling that his body was no more for him than any other object in the world. He carried the body with him only as an instrument … In this way the mystic experienced in himself the Crucifixion. He saw himself crucified. The outer symbol was that during the meditation stigmata appeared at the places of the wounds of Christ―in the hands, in the feet and in the right side. This is the blood-trial of the Mystic, the fourth stage of initiation.

From the foregoing information, we can clearly see that the mystical stigmata is an initiatory experience which commonly occurs on the developmental path of Mystic-Christianity that has been historically practiced within the monastic orders of the Catholic and Orthodox Churches. Moreover, it is also associated with the replicated astral body of Christ-Jesus. It is not an experience that is common to or associated with the developmental path of Rosicrucian-Christianity.

Since the anthroposophical spiritual science of Rudolf Steiner promotes the Rosicrucian-Christian path of initiatory development, not the path of Mystic-Christianity, the stigmatist Judith von Halle is an obvious anomaly within the anthroposophical movement. If in fact her claims of mystical stigmata, inedia and visionary experience are genuine, then obviously she has been following a Mystic-Christian path of development, rather than the Rosicrucian-Christian path as encouraged in anthroposophy. Since Mystic-Christian development is a “path of the heart”―of affective development―not a “path of the head”―of intellectual development―(as is practiced in Rosicrucian-Christian development), von Halle’s connection with anthroposophy is clearly an attempt to cognitively understand and explain her own mystical experiences.

Some overly-suspicious anthroposophists regard von Halle as a Catholic “Trojan Horse”; that is, a covert means of introducing Catholic practices―such as mystical stigmata, inedia and personal visions―into the anthroposophical movement. And even though her early education included attending a Jesuit-run high school in Berlin, this is hardly proof that this Jewish stigmatist is some nefarious Catholic infiltrator seeking to subvert anthroposophy.

Nevertheless, as demonstrated by both science and the Catholic Church, the anthroposophical leadership has a right and a duty to be cautious regarding claims of mystical stigmata within its membership. As yet, there has been no objective scientific or medical investigation into von Halle’s claims. Of the anthroposophical leadership in Dornach, the only one who has seriously challenged von Halle’s various claims has been Sergei Prokofieff. While some anthroposophists have considered many of his statements and conclusions to be overly harsh, no doubt von Halle would be just as critically assessed under a Catholic Church investigation. Without an objective investigation into her claims, most anthroposophists are left to accept these claims “on faith,” which runs entirely contrary to the scientific approach of anthroposophy.

As Prokofieff indicated in numerous instances, based solely on von Halle’s published pronouncements, her veracity as a reliable esoteric teacher is seriously called into question. One glaringly-mistaken assertion that von Halle has made is that her “alleged” mystical stigmata is the result of incorporating the “phantom” or “resurrection body” of Christ-Jesus. As Prokofieff correctly pointed out, stigmatic effects have nothing to do with the “phantom” of Christ-Jesus, since this perfected physical form is no longer “wounded” in any way (even from past memory). Moreover, as previously indicated, if any vehicle of Christ-Jesus is associated with stigmata, it is a replica of Christ-Jesus’ astral body, not the phantom.

By associating her “alleged” stigmata with the Saviour’s phantom, von Halle is clearly sending the message that her mystical condition is the result of a special connection with Christ-Jesus; rather than just a predictable effect of Mystic-Christian meditation. This of course lends more weight to her pronouncements by fallaciously “appealing to authority.” Furthermore, is von Halle suggesting that all authentic instances of mystical stigmata are physical effects of the phantom body of Christ-Jesus, or just her own? Even if von Halle’s mystical stigmata proved to be authentic, this does not mean that all her visionary pronouncements and explanations are accurate.

Another glaringly-mistaken assertion that von Halle has made is that Rudolf Steiner is also the Master Serapis. While Rudolf Steiner is certainly one of the twelve bodhisattva-masters of the Great White Lodge, he is definitely not Serapis. Steiner has indicated that Serapis and Skythianos are one and the same exalted individuality, but never once suggested that this individuality was he himself.

While Prokofieff has pointed out numerous other mistaken visionary assertions by von Halle, even the two glaring errors indicated here are sufficient to call into question her esoteric accuracy. This should come as no surprise since von Halle (as did Prokofieff) chose to ignore Rudolf Steiner’s clear esoteric admonition: “I had reached the age of 40, an age before which no one in the sense of a master may openly appear as a teacher of occultism. Everywhere where someone teaches earlier than this there is an error (Correspondence and Documents 1901-1925).” When she began to publicly disseminate her esoteric ideas in book form in 2005, von Halle was only thirty-three. Does she think that this strict esoteric requirement applies only to Rudolf Steiner (a bodhisattva-master), but not to herself because she is somehow more advanced because of mystical stigmata?

While Judith von Halle may be a warm and friendly person (as attested to by others), this does not mean that she is an accurate and reliable esoteric teacher. Even without authenticating her alleged mystical stigmata, von Halle can be reliably assessed on the basis of her published ideas. As biblically expressed: “Beware of false prophets … You will know them by their fruits” (Matt 7:15,16). Unfortunately for discerning anthroposophists, von Halle bears bitter fruit.

The Lesser Guardian: Fearful Spectre, Benign Instructor or Ahrimanic Double?

False Spirits of Anthroposophy

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It is important for today’s anthroposophists to fully recognize and appreciate the significant fact that the General Anthroposophical Society (established in 1923/4) is the first publically-registered, esoteric Christian institution in world history. In the past there have certainly been other esoteric Christian associations, such as the Knights of the Holy Grail and the Fraternity of the Rose Cross, but these were super-secretive organizations purposely kept hidden from public knowledge and scrutiny.

As an esoteric Christian institution, it is to be entirely expected that spiritual opposition would be vehemently mounted against the General Anthroposophical Society. From the very beginning of Christianity, powerful forces of spiritual darkness have actively opposed the salvational mission of Christ-Jesus to humanity. In the case of anthroposophy, opposition over the years has included the arson-burning of the Johannes-Bau building in Dornach, the non-lethal poisoning of Rudolf Steiner and the Nazi persecutions of the Second World War. Spiritual opposition, however, can also be much more covert, insidious and invisible.

Throughout mankind’s prehistoric past, the various associations and groupings of people were established entirely by archangelic folk-spirits. During that time, there was no such thing as a “free association of people” who would gather together by their own independent initiative. It was archangelic folk-spirits who determined families, tribes, communities and kingdoms based exclusively on hereditary blood-ties. As human beings increasingly developed a strong, individualized sense of self (ego-awareness), the folk-spirits gradually withdrew their organizing astral influence.

Presently, many human beings enjoy the democratic right of “free association,” the unobstructed ability to form associations based on their own free volition. While this appears to be a significant positive advancement in a broad social sense, in a particular spiritual sense, free association can invoke disastrous and detrimental consequences.

To supersensible perception, when groups of people gather together today (large or small), a vacant astral space opens up that was once occupied by a folk-spirit. As Aristotle first noted: “Nature abhors a vacuum;” that is, where there is a void, natural forces will automatically attempt to fill it. In the case of empty astral space, if it is not permeated with a benevolent spirit-being, it will be correspondingly filled with a malevolent spirit-being.

To those familiar with this superphysical state of affairs, then, when groups of people gather together today, the participants must deliberately invoke a benevolent spirit-being to permeate the meeting space, otherwise a malevolent spirit-being will automatically move in. Even though the folk-spirits of the past no longer determine modern-day associations of people, they will, however, continue to permeate the astral meeting space when voluntarily invited to do so. This is the esoteric significance of Christ-Jesus’ biblical admonition: “For where two or three are gathered in my name, there am I in the midst of them.” (Matt. 18:20)

The astral dynamics of group associations clearly explains why most business corporations today are thoroughly pathological institutions: greedy, self-centred, power-hungry, profit-driven, destructive and ruthless. Since most corporations have been created with the sole purpose of making money, they are predictably permeated with a malevolent ahrimanic spirit-being.

When today’s anthroposophical groups come together, then, it is crucially important that the meeting space is permeated with a benevolent spirit-being―particularly Christ-Jesus or St. Michael―otherwise a malevolent spirit-being will automatically fill the space. Over the years, by repeatedly forgetting or ignoring the important necessity of invoking Christ-Jesus (“gathering in his name”) in their meeting spaces, anthroposophists have unknowingly enabled one particular nefarious spirit-being to gain firm entry into anthroposophy. That being, not surprisingly, is Lucifer.

Lucifer has used this communal ‘doorway’ to ideologically transform “spiritual science” into a “modern-day Mystery religion.” This of course is a regressive step backwards to the pagan past that is intended to thwart the true Christ-impulse of anthroposophy. Luciferic influencing is serpentinely accomplished primarily within the human psyche (rather than externally in the sense-world). Consequently, unwary anthroposophists who fall prey to luciferic influencing in group gatherings are unconscious and unaware of what is taking place. Unfortunately at this time, Lucifer is so pervasive within the anthroposophical community that he has essentially become for many a “false spirit of anthroposophy,” supplanting the true spirit of anthroposophy―Christ-Jesus.

As modern civilization has become increasingly secular and materialistic in the 21^st century, a second false spirit of anthroposophy is becoming more active and thereby more noticeable to wary initiates. Distinct from the Lucifer-spirit who seductively influences the human astral body through false imaginations (picture-images), this second false spirit works through the human “double”―the spectral figure formed from our accumulated evil.

This second false spirit of anthroposophy is, of course, Ahriman (Satan). While Lucifer whispers sweet falsehoods into our astral ears, Ahriman openly speaks lies through our subconscious spectral-double. Two ahrimanic lies that are often heard spoken in anthroposophical gatherings these days are: (1) crossing the threshold and obtaining clairvoyant perception is easily accomplished through meditation, and (2) we all have different views concerning supersensible facts that must be encouraged in group discussion.

To anyone familiar with Rudolf Steiner’s clairvoyant research on the future incarnation of Ahriman, these two familiar lies come as no surprise. In the fourth lecture on “Lucifer and Ahriman,” given on 15 November 1919, Steiner presented a clear warning:

When Ahriman incarnates in the West at the appointed time, he would establish a great occult school for the practice of magic arts of the greatest grandeur, and what otherwise can be acquired only by strenuous effort would be poured over humankind.
… by means of these stupendous magic arts he would be able to make great numbers of human beings into seers—but in such a way that the clairvoyance of each individual would be strictly differentiated. What one person would see, a second and a third would not see. Confusion would prevail and in spite of being made receptive to clairvoyant wisdom, people would inevitably fall into strife on account of the sheer diversity of their visions … Human beings would succumb to Ahriman simply through not having acquired by their own efforts what Ahriman is ready and able to give them. No more evil advice could be given than to say: “Stay just as you are! Ahriman will make all of you clairvoyant if you so desire.”

By convincing unwary anthroposophists to believe that clairvoyant perception is easily achieved and different for everyone, Ahriman can further prepare for his future incarnation in the West. Even more disturbing is the possibility that if enough future anthroposophists succumb to these two lies, Ahriman could actually use the General Anthroposophical Society as his “great occult school.”

Needless to say, since these two “false spirits of anthroposophy” have been clearly identified by wary Christian initiates, the benevolent spirit-beings who guide anthroposophy―including Christ-Jesus, St. Michael, Christian Rosenkreutz, Master Zarathas and Rudolf Steiner―are not about to let Lucifer and Ahriman hijack anthroposophy for their own corrupt and iniquitous ends.

The Tragedy of Sergei O. Prokofieff

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Prominent anthroposophical writer and lecturer, Sergei O. Prokofieff, died recently (26 July 2014) at the age of 60. While heartfelt condolences go out to family and friends for their loss, Prokofieff’s passing also provides an opportunity to esoterically review and appraise his life’s work.

It would be difficult to find any anthroposophist living today who was more devoted to Rudolf Steiner than Sergei Prokofieff. In his memorial address to Prokofieff given on 29 July 2014, Peter Selg described him as “this most inwardly faithful pupil of Rudolf Steiner and protector of his new revelation of Christ.” Sadly, therein lies the tragedy of Prokofieff’s life.

It is obvious from Prokofieff’s writing and actions that he idolized Rudolf Steiner; he wanted to be just like his eminent teacher. Like Steiner, Prokofieff was a prolific writer and lecturer who spoke with great authority on profound esoteric matters. Unfortunately, Prokofieff was not the high initiate that Rudolf Steiner was: he had no developed clairvoyant perception; he could not read the akashic records; nor could he converse with the bodhisattva-masters of East and West or with the superphysical celestial beings who guide human development.

Moreover, as a high Christian initiate, Rudolf Steiner dedicated his life to serving the saviour of mankind, Christ-Jesus. If Prokofieff really wanted to follow in Steiner’s footsteps then he would have likewise dedicated his life to serving Christ-Jesus and not anthroposophy, since anthroposophy is essentially a modern esoteric means of understanding our Saviour.

Together with being a prodigious reader of Steiner’s voluminous writings and recorded lectures and possessing a powerful intellectual will, Prokofieff’s main talent was his ability to draw complex and detailed connections and interrelationships from Steiner’s ideas. Unfortunately, many of the conclusions that Prokofieff drew from his abstruse intellection were contrary to Steiner’s own teaching. For example, Steiner repeatedly emphasized that anthroposophy was not a Mystery religion or revival of ancient Gnosticism, but a “spiritual science” adapted to the modern age:

The Gnosis was strictly guarded in hidden Mysteries … Anthroposophy cannot be a revival of the Gnosis. For the latter depended on the development of the Sentient Soul; while Anthroposophy must evolve out of the Spiritual Soul, in the light of Michael’s activity, a new understanding of Christ and of the World (Anthroposophical Leading Thoughts; “Gnosis and Anthroposophy;” 1925)

Prokofieff, however, starting with his very first book, Rudolf Steiner and the Founding of the New Mysteries (1982), throughout his life erroneously maintained that Steiner founded “New Mysteries” of esoteric Christianity, what he termed, “Michael Mysteries.” Moreover, as stated in Selg’s memorial address: “Sergei Prokofieff wrote that he had come to Dornach to aid in developing the Goetheanum [the headquarters of the General Anthroposophical Society] into a contemporary Mystery centre.”

Steiner himself was very clear in his writing that he did not come to establish new Michael Mysteries; the new Mysteries of esoteric Christianity had already been established by Christ-Jesus. Anthroposophy’s mission as a spiritual science was to understand these Christ-Mysteries. In a lecture given on 27 November 1906 entitled “Esoteric Christianity,” Rudolf Steiner stated: “The truth is, the Christian esotericism is the most profound which has ever been brought to mankind. Christian esotericism was brought to the earth by that very Being Himself with whom one must be united. It is a question of belief in the divinity of Christ.” Moreover, in a lecture given in 22 December 1923, he further stated: “[W]hoever really understands, the Mystery of Golgotha [the foremost Christian Mystery] understands all the previous [ancient] Mysteries” (published in Mystery Knowledge and Mystery Centres; 2013).

It should come as no esoteric surprise that Prokofieff made a number of fundamental errors in his early publications. What is surprising is that for some strange reason Prokofieff failed to heed Steiner’s clear esoteric advise (that was even quoted on page 6 of Rudolf Steiner and the Founding of the New Mysteries!): “I had reached the age of 40, an age before which no one in the sense of a master may openly appear as a teacher of occultism. Everywhere where someone teaches earlier than this there is an error “(Correspondence and Documents 1901-1925).

Unfortunately, Prokofieff felt that contrary to his eminent teacher’s own restriction, he could safely step onto the world’s stage as an authoritative “teacher of occultism” at the tender age of 28! As many present-day anthroposophists will increasingly come to recognize after Prokofieff’s passing, this was a tragic mistake on his part.

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