MICHAEL'S TASK IN THE SPHERE OF AHRIMAN
When man looks back on his evolution, and calls up before his inner
eye the special characteristics which his spiritual life has assumed
for the last five hundred years, he cannot help recognising, even
within the ordinary consciousness and if but faintly, that since this
period the whole earthly evolution of man stands at a significant and
In the last study I referred from one point of view to this
significant turning-point. One looks up from this point into the
distant past of evolution; one sees how the soul-force in man which
today is active as the force of intelligence, has changed in the
course of time.
In the present period, thoughts dead abstract thoughts
make their appearance in the field of human consciousness. These
thoughts are bound up with the physical body of man; man is obliged to
recognise that they are of his own generating.
In primitive times, when man turned his soul in the direction in which
today his thoughts are revealed to him, he saw Divine-Spiritual
Beings. He knew himself bound to these Beings in his whole nature,
even down to the physical body; he was obliged to recognise himself as
their offspring. But he not only owed his being to them, he
also owed them what he accomplished. Man had no will of his
own. What he did was a manifestation of Divine Will.
By degrees, as described in the last study, man attained to a
will of his own, at a period which dawned about five hundred years
But this stage was far more different from all those which preceded it
than any of them from one another.
When the thoughts pass over into the physical body, they lose their
livingness. They are dead forms, spiritually dead. Previously, though
belonging to man, they were at the same time organs of the
Divine-Spiritual Beings to whom man belonged. They were actual will in
man. And through them the man felt himself in living union with the
With his dead thoughts he felt himself cut off from the spiritual
world. He felt himself entirely removed to the physical world.
But this means also that he is now in the sphere of the Ahrimanic
spirituality. The Ahrimanic spirituality had no great power in the
regions in which the Beings of the higher Hierarchies retained man as
in their own sphere when as in primitive ages the higher Beings
themselves acted directly in man, or when, as in later times, they
worked in him through their ensouled or living reflection. As long as
this working of supersensible Beings within the doings of man
continued that is until about the fifteenth century the
Ahrimanic powers had, within the evolution of mankind, only a
faintly echoing power, if one may express it so.
The description of Ahriman's activity given in the Persian religion is
not in contradiction with this statement. For that religion refers to
Ahriman's activity, not within the human soul, but in a world
bordering directly upon the world of the human soul. Ahriman's action,
as there described, does indeed affect the world of the human soul
from a neighbouring spirit-world, but it does not directly interfere.
This direct interference has only become possible in the space of time
which began about five hundred years ago.
Thus man is at the close of a stream of evolution within which his
nature has developed out of a divine spirituality which finally dies
to itself in the abstract intelligence of man.
Man has not remained in the divine-spiritual spheres in which he
What began five hundred years ago for the consciousness of man had
already taken place for a wider sphere of his whole being at the time
when the Mystery of Golgotha took place on the Earth. It was then
that, imperceptibly to the consciousness of the majority of human
beings at that time, human evolution gradually glided out of a world
in which Ahriman has little power, into one in which his power is
great. This gliding into a different stratum of the world was
completed in the fifteenth century.
Ahriman's influence upon man in this stratum of the world is possible
and can act so destructively because the activity of the Gods related
to man has died in this sphere. But man could not develop free-will in
any other way than by entering a sphere in which the Divine-Spiritual
Beings connected with him from the very beginning were not alive.
Considered cosmically, the Mystery of the Sun is contained in the
nature of this evolution of humanity. The Divine-Spiritual Beings
connected with his origin were united with that which up to
that important turning-point in his evolution man was able to
perceive in the Sun. These Divine-Spiritual Beings have separated from
the Sun and have left there only the part of them that has died, so
that the bodily nature of man can now receive through the Sun only the
power of dead thoughts.
But these Beings have sent Christ from the Sun to the Earth, For the
welfare of humanity Christ has united His being with the dead part of
divine-spiritual existence in Ahriman's kingdom. Thus two things are
possible for man, and through this possibility his freedom is
guaranteed: to turn to Christ consciously in the spiritual
frame of mind which he possessed subconsciously during the descent
from the vision of supersensible spirit-existence to the use of
intellect; or to wish to feel his severance from spirit-existence and
thus fall in the direction taken by the Ahrimanic powers.
Humanity has been in this situation since the beginning of the
fifteenth century. It was prepared for everything takes place
gradually in evolution after the Mystery of Golgotha, which, as
it is the greatest event that has happened on the Earth, is destined
to rescue man from the destruction to which he must be exposed because
he is to become a free being.
Now we may say that what has hitherto been done by humanity itself
within this situation has taken place half unconsciously. It has led
to what is good in the modern Nature-conception which lives in
abstract thought, and it has led to many practical principles of life,
But the age in which man could unfold his life thus unconsciously in
the dangerous sphere of Ahriman has come to an end.
It is the duty of the investigator into the spiritual world to draw
the attention of humanity to the spiritual fact that Michael has taken
over the spiritual guidance of human affairs. Michael does what he has
to do in such a way that he does not thereby wield an influence over
human beings; but they may follow him in freedom, in order with the
Christ power to find the way out of that sphere of Ahriman which they
were obliged to enter.
One who honestly, out of the deepest being of his soul, can feel
himself one with Anthroposophy, understands this phenomenon of Michael
truly. And Anthroposophy would like to be the message of this mission
Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society
106. Michael goes upward again along the paths by which mankind
descended, stage by stage in the evolution of the Spirit, down to the
exercise of the Intelligence. Michael, however, will lead the Will
upward, retracing the paths by which the Wisdom descended to the final
stage of Intelligence.
107. From this moment onward in world-evolution, Michael merely
shows his way, so that man may follow it in perfect freedom.
This distinguishes the present guidance by Michael from all preceding
guidances of the Archangels, including even those of Michael himself.
For the former guidances did not only reveal their working. They
worked themselves out in man. Hence in the working of his own life man
could not be free.
108. To see and understand that this is so: this is the present task
of man. For then he will find, with all the forces of his soul, his
spiritual path within the Age of Michael.