The Lives of Christ

An after-image of the Act of Consecration of Man, from March 2021, when the communal taking of the wine returned to the service after a year’s absence…

The soul is the mediator between the hereditary physical body and the eternal spirit of the human being. As the eternal spirit incarnates into a variety of hereditary physical bodies across the stream of time, different “souls”—or empirical personalities—come into existence for the relatively brief time that body and spirit are joined for the earthly incarnation. This succession of souls is a karmic heredity belonging to the spirit alone, unlike the bodily heredity with which the eternal spirit is merely a guest participant.

When we enter into the soul and spiritual worlds in the life between death and rebirth, we eventually approach the Midnight Hour. We are confronted face to face with the Godhead of the world, the Father God; simultaneously, we have a panoramic experience of all of our lives—past and future alike. We are, in this moment, our eternal spirit as completely as we can be, surrounded by each elaboration of this spirit in a group of temporal souls—the full expression of our particular “species of ego.” Linear time becomes a spatial encircling round.

We then forget this experience as we head to our next incarnation—completely immersing into our identification once again as a particular soul, a partial expression of the fullness of our everlasting spirit.

This is the experience of the human being. What is the experience of Christ?

Christ: the “Self of selves”, the “Spirit of spirits.” Just as our spirit is the focal point and radiating center for each of our individual souls across our lifetimes, Christ is the focal point and radiating center for every human spirit. Christ’s sojourn on Earth in a physical body is like the experience of the Midnight Hour for the individual human. Just as we are surrounded by the panorama of our various soul-beings at this moment, so Christ for the entirety of his earthly life was surrounded by a panorama of individualities who were similarly derivations of his own full Spirit. His Midnight Hour was not to meet the Father God in the heights, but rather to meet the Mother Goddess in the depths—and with her, all of his “particular manifestations”…the human race as a whole.

And so from this perspective, on the Earth the roles of Christ and the human being are the inverse: in earthly life, the human being forgets the spirit and enters into a “partial” state, a state of mere soul; whereas on earth Christ became the absolute fullness of Spirit, surrounded by all of his “partials.”

How, then, does Christ experience the Midnight Hour of the human being? Perhaps…Christ “forgets” his fullness—while the human being brings it to realisation—at the foot of the Father? Perhaps…Christ “incarnates” as individual spirits during the Midnight Hour, forgetting his eternal role as “Spirit of spirits,” just as we forget our eternal nature when we come to Earth. Truly, then, he can say “no one comes to the Father but by me.” For in order to have this experience at the foot of the Father in the Midnight Hour, we must become Christ and Christ must become each of us, one after the other—an enormous cycle of incarnations on the part of Christ, wherein he makes possible our achieving fullness of spirit once again, and righting the course of our karma.

From this point of view, the lineage of eternal spirits in contact with the Father in the sphere of the Midnight Hour are no longer separate spirits, but individual incarnations (“partials”) of the One Spirit of spirits, the Christ.

What is fullness for Christ in the realm of the Mother is partiality for the human being, and what is fullness for the human being in the realm of the Father is partiality for Christ. We can imagine a kind of intricately woven tapestry which draws these realms Above and Below together—the single grand form of the Christ as the inverse of the multitude of miniature forms of individual human beings—and as they weave together, something emerges from their weaving…

(as the soul emerges from the weaving of body and spirit)

…The emergent world-soul is the nine angelic hierarchies, each one appearing as a necessary step on the ladder from human soul below to human spirit above, and from Christ-spirit above to Christ-Spirit below.

But I make supplication not for them only, but also for those having faith in me on account of their word, that all may be one, just as you, Father, are in me and I in you, that they too might be in us, so that the cosmos may have faith that you sent me forth. And I have given to them the glory you have given me, that they may be one just as we are one: I in them and you in me, that they might be brought to completion in one, so that the cosmos might know that you sent me forth, and loved them just as you loved me. Father, I wish that they too, those you have given to me, might be with me where I am, that they might see my glory, which you have given me, because you loved me before the foundation of the cosmos. Righteous Father, the cosmos also did not know you, but I knew you, and these know you have sent me forth; and your name I have made known, and will make known to them, so that the love with which you loved me may be in them, and I in them also.

Kalki Avatar and Valentin Tomberg: Addendum

Warm Christmas Greetings to all!

I recently made a discovery that changes the perspectives I set out at the close of the previous article on Kalki Avatar and Valentin Tomberg, and felt the need to share this with my readers.

In that article, I pointed to the Hindu prophecy of the incarnation of Kalki Avatar, which refers to the Sun, Moon and Jupiter finding their place between 4°-17° Cancer. I noted that in Valentin Tomberg’s life, this alignment very nearly occurred in July/August 1931, and occurred properly on August 1, 1943. On the other hand, I noted that in our time, the alignment once again happened properly on July 26, 2014 and would (similar to July/August 1931) come close to occurring on August 11, 2026. I painted the picture that we were perhaps moving through the years 1943-1931 in reverse, from a certain point of view.

However, I have now found an earlier instance of the gathering of Sun, Moon and Jupiter between 4°-17° Cancer; in fact, this would seem to be the event which fulfilled the Hindu prophecy, which specifically stated that when this alignment occurs at the end of the Kali Yuga, Kalki would incarnate on Earth. According to Rudolf Steiner, Kali Yuga ended in 1899. The first alignment of Sun, Moon, and Jupiter in this portion of Cancer occurred July 26-27, 1919, when Jupiter was nearly 5° Cancer and the Sun was around 9° Cancer. The Moon traveled between these two over the course of the 26-27 of July. There is a remarkable similarity between this alignment of the three planets, and the one that occurred exactly 95 years later on July 26, 2014.

This lends us a new perspective to the advent of Kalki overlighting Maitreya. Valentin Tomberg was only 19 years old when this alignment occurred. If we consider July 1919 – April 1920 as a gestational period, as I suggested in terms of the 1931 alignment in the previous article, this focuses on the exact time period of Tomberg’s life when he was being introduced to the Hermetic Martinism of G.O. Mebes. This would prove to be the seed of a mode of spirituality which would grow and develop up until the end of Tomberg’s life (culminating in Meditations on the Tarot), unlike his relationship with Anthroposophy.

This relationship with Anthroposophy instead seems to find its origin around the year 1919 (actually as early as 1917), then grow and develop up until around the time of the alignment of July 1931. Tomberg is developing himself as a student and teacher of Anthroposophy up until this time period; then, between July 1931 and the next true alignment on August 1, 1943, we see the height of Tomberg’s role as teacher of anthroposophy and proclaimer of the Etheric Christ. After this time period, his relationship to Anthroposophy as a spiritual movement disappears, albeit his inner connection to Rudolf Steiner only seems to strengthen from this point onward.

Similarly in our time, there is another true alignment of these three planets between 4°-17° Cancer after the approximate alignment on August 11, 2026, one that is once again almost exactly 95 years later than the alignment on August 1, 1943: on July 31, 2038, the Sun will be at 13° Cancer, and Jupiter at 15° Cancer, with the Moon traveling between them.

So our perspective shifts somewhat through this. Instead of looking at the years 2014-2026 as a passage through 1943-1931 in reverse, perhaps we can look at the entire period from 2014 through 2038 as a kind of repetition at a new octave of the years 1919 through 1943, 95 years later. It is interesting in this case to note that there are some interesting resonances when we look 95 years ahead of Rudolf Steiner’s biography to the life of Robert Powell. For instance, 95 years on from November 1879, when Rudolf Steiner was first coming into contact with the work of Goethe, brings us to November 1974, when Robert’s first publication was released: the Christmas 1974 edition of the Mercury Star Journal. In 1900, Rudolf Steiner left behind what had been his main adult career of science and philosophy, and became involved with the Theosophical Society; 95 years later, in 1995, Robert Powell took his life work in a very new direction with the co-founding of the Sophia Foundation with Karen Rivers.

For those who are more intimately familiar with the biographies of both Rudolf Steiner and Robert Powell, there are many other revealing resonances that can be found. I will leave it to the reader to discover them for him or herself. Perhaps pay attention to:

1879 – 1891 vs 1974 – 1986

1891 – 1900 vs 1986 – 1995

1900 – 1913 vs 1995 – 2008

1913 – 1922 vs 2008 – 2017

1922 – 1925 vs 2017 – 2020

What this perspective offers us is the notion that possibly this period from 2014 through 2026 is merely a build-up of sorts for the activity of Kalki Avatar and Maitreya in our time, just as 1919-1931 was for the life of Valentin Tomberg. And we can be open to the idea that perhaps the communities that are receptive to the impulses which can be given by Kalki Avatar in our time come in a great variety of forms: for example, in 1919-20, Valentin Tomberg was becoming deeply involved in no less than three spiritual streams: Anthroposophy, Hermetic Martinism, and the Sophiology of Vladimir Solovyov. In a way, his life work was to weave these three together in one way or another; originally, it seems he attempted to allow the latter two to shine through Anthroposophy. In the end, however, it was Hermeticism that was able to accommodate the spirits of both Anthroposophy and Sophiology.

We may continue to face ever more challenging times ahead of us. Note that 95 years after the death of Rudolf Steiner was the onset of the extreme reactions to Covid-19 in March of 2020—again a kind of resonance at another level between the time of Steiner and that of Robert Powell, as this has resulted in a very challenging time for the Sophia Foundation—as it has for any organization that has as its focus bringing people together in living community. But when we consider the life of Valentin Tomberg, we see that in 1927 he joined the First Class of the School of Spiritual Science; from that time on for the next seven years, he became increasingly devoted to reigniting the flame that had burned so brightly for Rudolf Steiner in the last two years of his life. Perhaps, then, in the coming year—95 years after 1927—we can rededicate ourselves to that upon which we were intensively focused in the years leading up to 2020. For so many—certainly for me—life has felt like a never-ending interruption ever since the start of the covid tyranny. Can we find the will forces and the opportunities to bring back to living reality the activities, relationships, and initiatives that were just beginning for us in 2018 and 2019? Even in the knowledge that there is the strong possibility that our efforts may once again be greatly frustrated, as they were for Valentin Tomberg…perhaps 2030 will be a dreadful reappearance of the tragic split of the Anthroposophical Society in April 1935…but the stars incline, they do not compel!

I do think it is worth noting that while Valentin Tomberg was discovering the Tarot of Marseilles through the work of Mebes between July 1919 and April 1920, a kind of pinnacle was being reached in a certain direction through Rudolf Steiner’s work. This was the time period when the picture of the Threefold Social Organism was getting quite a lot of attention from the general public, and for a moment seemed like a viable solution for what was left of Germany post-World War I. The first Waldorf School was opened in Stuttgart following the watershed lecture cycle Study of Man. The scientific courses on light, warmth, and medicine began. Work had almost reached a certain level of completion on the Goetheanum, which would lead it to its official opening in September 1920.

This was the time period of Anthroposophy when a real focus on practical initiatives and the social life began to be the primary focus. What is ironic about this is that it seems that this is the main piece of Anthroposophy that was missing for Valentin Tomberg. He seemed to see only two sides to Anthroposophy: Aristotelians who were solely interested academic and spiritual research, and Platonists who were soulfully devoted to Christ first and foremost. He identified with the latter, and when it seemed to him that Christology (and the Platonist stream as he understood it) had no place in the eyes of the Vorstand, then Anthroposophy had failed. Unfortunately, Tomberg never got the chance to really become engaged in the practical initiatives—biodynamic farming, curative work, anthroposophical medicine, Waldorf education. It is in this realm that the research of the so-called Aristotelian becomes service to others; it is here that one’s inner connection to Christ becomes real, as Christ is encountered in and through the other—in the social realm, as well as in the kingdoms of nature.

This limited and polarised experience of Anthroposophy lead Valentin Tomberg to the point of despair, even going so far as to say that the path of the consciousness soul is no longer valid; that instead there is only a combined path of the intellectual soul (through traditional Catholicism), and of manas (by descending with Christ into the sub-earthly spheres on the path he takes in his Second Coming). But surely, the path of the consciousness soul is alive and well, primarily in the realm of the will. Biodynamic farming, Camphill, Waldorf education, Uriel and Weleda…all continue to bear the seeds of the threefold social order, waiting for fertile earth. And amongst the diehard practitioners in these fields, the cognitive path that is proper to the consciousness soul—that of Goethean observation and ethical individualism as exercised in the Philosophy of Freedom—is also alive and well.

So perhaps—and hopefully—the time from July 2014 to July 2038 may after all be a journey back in time, a mirror reflection of August 1943 through July 1919. Perhaps our efforts, our karma, and the realm of the dead who work with us will allow the journey to 2038 to be a rediscovery of that which was lost to Valentin Tomberg—and all of mankind—in 1919: the truly practical Christening of the Earth, and the remedy for the ills of our time, through the widespread recognition and application of the living image of the threefold social organism.

Kalki Avatar and Valentin Tomberg

Hello, friends. It has been a long time. This is not so much from lack of inspiration—indeed, there are half a dozen different themes I’ve been meaning to write about on here for the past year—but simply from lack of time. Today I am busy grading summaries of pages 21-31 and 63-70 of Steiner’s Theosophy by first year Camphill Academy students. They are excellent. What a satisfying experience to bring a group of 25 young people to an initial understanding of the human as a threefold being of body, soul, and spirit. From a certain perspective this carries more urgency for me than whatever strange spaghetti I might want to throw at the wall here on Treehouse.

The following comes after some prodding and poking from my dear friend Jim Wetmore, and in light of his ongoing work on the english edition of Harrie Salman’s biography of Valentin Tomberg, carries a similar urgency to my need to grade Theosophy homework.

In that work, both Harrie Salman and Michael Frensch propose the idea that Valentin Tomberg was a vessel for the Maitreya Bodhisattva, a lofty spiritual being which inspired him from approximately 1931/32/33 through 1943/44/45 or so. This time period would more or less correspond with the most intense period of Tomberg’s anthroposophical work, during which he wrote or lectured on what has since been published as Russian Spirituality, Christ and Sophia, Inner Work, The Foundation Stone Meditation, and The Lord’s Prayer Course. After this time period, there is an apparently abrupt transition. Tomberg began a series of works on the reformation (or rather, resurrection) of jurisprudence in 1944, which were completed in 1952. These came from a more traditional, academic, and Catholic stance than the previous decade’s worth of work (Tomberg converted to Catholicism in 1945). After about 8 years of inactivity in the realm of publication or teaching, Tomberg then spent a majority of the sixties penning his Hermetic magnum opus, Meditations on the Tarot, which was not published (properly) until well after his death in 1973.

Harrie splits Tomberg’s public life into two parts: the first, Anthroposophical, and the second, Hermetic (some might say Catholic-Hermetic, but Harrie wants to downplay the negative connotations that may come with the identification of Catholic, which limit rather than properly describe the deeply esoteric nature of Tomberg’s Catholicism—one that is truly Hermetic in the sense of the word as employed in Meditations on the Tarot, i.e. universal, comprehensive, synthetic, holistic. However, I would argue that part and parcel of that holism is Tomberg’s Catholicism bearing within it the deepest devotion to what would seem to the uninitiated as backward traditions and conservatism). Again, from Harrie’s point of view, it is possible that the Anthroposophical phase was inspired or “overlit” by the Maitreya Bodhisattva, and that after this being “left Tomberg behind”, Tomberg was in a sense left to his own devices and no longer “inspired from above” so to speak.

Now, this is an area that has become quite confusing over the years. For example, you have Rudolf Steiner saying at one point that the Maitreya Bodhisattva would be a normal individual up until the ages of 30-33. Then a mysterious transformation would take place; the ego of that individual would leave, and another ego would come in—for example, that of Abraham, Elijah or Moses—and would operate within that individual from that point onwards, akin to the descent of Christ into the vessel of Jesus of Nazareth at the River Jordan (see the lectures from Nov 4 and 5, 1911 here: On the other hand, you have Robert Powell (see here) stating that Abraham was an incarnation of the Maitreya Bodhisattva, which would imply that Tomberg was one of those “higher egos” mentioned above from the very start (not to mention that Steiner himself stated that Novalis was Elijah). Then there is the perspective that there is a circle of twelve semi-archangelic Bodhisattvas who march ahead of mankind, attaining the level of an archai when they reach their final incarnation and the status of Buddhahood. And so somehow, you have a more “earthly” bodhisattva, incarnating every century in the struggle to attain a higher level of development over a 5,000 year period, as well as a more “heavenly” Bodhisattva, who actually is not quite properly human and is guiding this whole process from above.

Well, what a mess!

My personal preference is to clear away the confusion here by putting to use the frame of reference Tomberg himself was using by the end of his life. Indeed, if we truly subscribe to the idea that the biography of Valentin Tomberg was the appearance of Maitreya Bodhisattva in our time, shouldn’t we take the man at his word when he describes the nature of this mystery to us? For Tomberg’s perspective, we need look no further than the 21st Letter-Meditation on The Fool from Meditations on the Tarot. Here, he brings into relationship the path of the Avatars and the path of the Buddhas. From this perspective, the Avatars are beings of revelation and grace from above. They are the semi-archangelic beings who inspire the bodhisattvas on their paths to enlightenment. Whereas the bodhisattva him or herself represents the stream of human effort and experience. The eventual attainment of Buddhahood, in the final incarnation of a bodhisattva, represents the final and complete union between the inspiring Avatar being above (on a path of descent) and the striving human bodhisattva below (on a path of ascent). Let’s look more closely at Steiner’s words from November 4 and 5, 1911, and see if we can bring them into some alignment with Tomberg’s characterisation from “The Fool”:

In the case of this bodhisattva, a particular law applies. We shall understand this law by remembering the possibility that a complete transformation may take place in the life of the soul at a certain age in life. The greatest of all such transformations came about at the Baptism by John in the Jordan… a somewhat similar transformation will take place in him who will become the Maitreya Buddha… It will always be noticed that, between his thirtieth and thirty-third years, a tremendous change takes place in his life. There will be an exchange of souls, although not to such a complete degree as in the case of Christ. The “I” that dwelled in the body until then passes out of it at this time and the bodhisattva becomes an altogether changed being—although the “I” does not cease to function and is not actually replaced by a different “I” as in the case of Christ Jesus… What happens is this: the first “I” passes out and a different “I” enters. This may be an individuality such as Moses, or Abraham, or Elijah. This individuality will then be active for a time in the body, thus bringing about the preparation necessary for the Maitreya Buddha.

The bodhisattva lives on for the rest of his life with the “I” that entered into him at that time… When in some three thousand years from now he becomes the Maitreya Buddha, his “I” will remain in him but will be woven through by another individuality. And this will happen in this thirty-third year, the year when the Mystery of Golgotha was fulfilled by Christ. The Maitreya Buddha will then come forward as the Teacher of the Good, as the mighty Teacher who will transmit the true knowledge and the true wisdom concerning Christ…

So, how can we resolve this with the perspective of Valentin Tomberg? Well, Tomberg would not characterise this “foreign” ego that intervenes between ages 30-33 as the ego of Abraham, Elijah or Moses. He would say that this is a contact with the inspiring Avatar who is guiding the bodhisattva on the path to enlightenment. In the case of Maitreya, this Avatar is Kalki Avatar. The way that Rudolf Steiner paints the picture, it seems very black and white: this “foreign” ego completely replaces the bodhisattva’s ego in all of his incarnations leading up to the final attainment of Buddhahood, and remains there in the vacated vessel of the bodhisattva’s body for the rest of his life. At the attainment of Buddhahood, the “natural” ego of the vessel does not leave: rather there is a complete merging of the two egos within the bodhisattva at age 33, who thereby becomes Buddha.

Now, my own perspective, using Tomberg’s language and based out of his perspective, is something a bit more nuanced and fluid. In what follows I will refer to the transcendent, archangelic aspect of the Buddha-in-becoming as Kalki Avatar, and the reincarnating human individuality as Maitreya Bodhisattva. Please, do not let there be any confusion that when I refer to Maitreya I mean anything transcendent. I am writing in Tomberg’s own terms, by which Maitreya is a “mere man” going through many, many lifetimes of struggle in order to—through a Faustian effort, so to speak—attain to Buddhahood.

Around the ages of 30-33, the Kalki Avatar makes a partial descent towards Maitreya. He can only come into as close a contact as this vessel is prepared to allow, through destiny and through his own efforts. And this “touching in” of Kalki Avatar into the life of Maitreya may or may not last for the remainder of the incarnation, in spite of what Rudolf Steiner indicates. It is by no means a linear path to Buddhahood. All that can be sure is that in the final incarnation, the Avatar is able to approach *completely*, and to merge *completely* with the struggling ego of Maitreya. In the meantime, and as a preparation, we must think of this struggling Maitreya as a kind of gestating child in a womb. He is surrounded and formed by a karmic community that radiates its impulses into him in his various incarnations. This karmic community is inspired and guided by Kalki Avatar (let’s remember that archangelic beings find their expression on the material plane in communities, nations, languages, peoples). And so it also depends—up until the final incarnation—to what extent the karmic community surrounding the focal point of Maitreya is prepared, by destiny and by their own efforts, to receive the guiding impulses of Kalki Avatar.

We can carry this image of Kalki working through a karmic circle, radiating his forces and guidance into Maitreya in the center, as akin to the incarnation of Christian Rosenkruez in the 13th century, when as a child he was surrounded by the “circle of twelve” who radiated into his being their particular experiences, wisdom, and capacities acquired over the ages. We can then imagine the final incarnation of Maitreya Buddha as akin to the reincarnation of Christian Rosenkreutz who was active in the 15th century as the founder of the Rosicrucian Brotherhood—all of the capacities that had been radiated into him in his prior life could now operate through him completely naturally, as a gift of grace.

So from my perspective, it does not make any sense to say that Maitreya left Tomberg at a certain point. Tomberg is Maitreya. The two are inseparable. However, it is possible to say that the inspiring activity of Kalki Avatar ebbed and flowed throughout his biography, depending on the karmic community with which he was surrounded. The inspiring activity of Kalki Avatar was at its height for Tomberg during the 1930s, but could only maintain itself as long as Tomberg maintained his connection and relationship with the anthroposophical movement. And in the build-up to World War II, with egotism rife amongst all leaders within the movement (including Tomberg himself, to be sure!), it became impossible for this connection to last through World War II.

It was, perhaps, written in the stars. According to an ancient Hindu prophecy, Kalki Avatar will appear among men as the restorer of true religion at the close of Kali Yuga (which ended in 1899), when the Sun, Jupiter and the Moon stand together in Cancer (specifically in the Lunar Mansion Pushya, 4°-17° Cancer). Now, on August 13, 1931, all three of these planets were in Cancer, but the Sun was beyond the Lunar Mansion Pushya (at 25° Cancer). And so it was almost—but not quite—the right conditions for the incarnation of Kalki into Tomberg: he was 31 years of age, the right age of receptivity for such an event, but the stars were not quite aligned.

Nonetheless, as Harrie’s biography indicates, a significant event occurred around this time for Tomberg:

In July 1931, Tomberg met Marie Steiner in Helsinki, Finland, at a conference where she read out all the class lessons of the Free School of Spiritual Science. These are 19 meetings for members of the first class of this school, at which the meditations given by Rudolf Steiner are read aloud by a ‘class reader’. Tomberg himself gave a lecture on the Foundation Stone Meditation. During the class lessons he had a spiritual experience, about which he wrote to Marie Steiner on 12 July 1931:

“… I experienced an awakening, an awakening of the soul, that I could hardly have expected. With my whole soul, I have heard the meditation texts that you have spoken in the hall. And everything, everything that they contained, I was able to experience this time with all the inner movement of the soul, with all the radiance of the soul. Space disappeared from my consciousness, I lost myself, and instead of both the outside world and myself, like a mighty wedge of spirit, a vibrating, radiant majestic experience descended, which was both a piece of the world and a piece of man”.   

We can think of this time period around July/August 1931 as a “moment of conception”, with the birth of Kalki within the soul of Valentin Tomberg occurring sometime around April/May of 1932. The primary activity of Kalki within and through Tomberg (we might say “at the expense of” his personal self) lasted until the summer of 1943, specifically August 1, 1943, when the Sun, Jupiter and the Moon were within two degrees of each other at 12°-14° Cancer, fulfilling the prophecy of the starry script which would announce the birth of Kalki Avatar. Perhaps at this point in Tomberg’s biography, had conditions been right—both within his own soul as well as in the wider world community—another level of development may have occurred along the lines of uniting himself with Kalki. But on the other hand, perhaps it is in the nature of the step-wise development to complete union with this being that the starry script marked the bookends of the time of closer union between Maitreya and Kalki in the 20th century: August 1931 through August 1943. It may be worth noting here that Elisabeth Vreede, Tomberg’s main supporter from the General Anthroposophical Society who opened up the gateway for Tomberg to the Netherlands, passed away on August 31, 1943. And perhaps as the “birth” that goes along with the August 1943 conception, it was between February-July 1944 that the Tombergs settled in Germany and Valentin began his dissertation on law and jurisprudence at the University of Cologne.

And so, contrary to the perspective of Harrie Salman and Michael Frensch, I would say that it is only after 1943 that we get an impression of the mission of Maitreya, to whatever degree that is still distinct (as, for the time being, it must be) from the mission of Kalki Avatar. If the Kalki Avatar offers the grace of revelatory wisdom, as clearly exemplified in a work like Christ and Sophia, then Maitreya Bodhisattva offers the eternal effort of the striving human being. And this is what we see in Valentin Tomberg’s biography increasingly up to the end of his life: to investigate the question of inner certainty and to weigh all spiritual matters in the inner forum of conscience where the basis for this inner certainty can be found. It is the revelations unveiled to Tomberg’s spirit that we find in the years 1931-43; it is the unfolding of his own soul’s power through great inner struggle that we find from 1943-73.

For us nowadays we should attempt to be aware that on July 26, 2014 there was once again a “proper alignment” of the Sun, Moon and Jupiter in the 4°-17° range of Cancer. Perhaps this was once again a “moment of conception”, bringing Kalki to birth in April 2015—at the very least in a karmic community, and perhaps also in Maitreya himself. We must remind ourselves that the path to Buddhahood is both long and non-linear—it is entirely at the hands of destiny (i.e., grace, ora) and inner development (i.e., effort, labora) whether and how deeply Kalki is able to work into and through either his karmic community or Maitreya himself, and for how long. On August 11, 2026, the Sun, Jupiter, and Moon will once again be in a “weak alignment” as they were in 1931: with Jupiter and Moon conjoined at 14° Cancer, while the Sun is at 24°. From a certain point of view, we could even see the time from 2014-2026 as moving through 1943-1931 in reverse, in terms of the Kalki Avatar alignments bookending those two twelve-year periods. The stars incline, they do not compel…who is to say whether this moment in 2026 will be an “opening in the spiral”, another step in the octave of coming into receptivity of Kalki’s guidance on the part of the individual and the community—or whether it will be a “tower of destruction” moment, when illusions, inflated egos, and blind alleys are exposed for what they are, and we are thrown back upon ourselves?

On the other hand, whoever said the two are mutually exclusive? Perhaps they need each other. At the end of the story, “Annihilator of Ignorance”/”Maintainer of Religion,” (Kalki) and “Bearer of the Good through the Word” (Maitreya) come to be completely identical.