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.