The role Ahriman has played within the technocratic movement is obvious to many people, with the rise of AI signaling his coming approach. However, we cannot properly understand this war without seeing how Ahriman has worked through previous movements to accomplish different aims.
The American Neoconservative movement was once very prominent, reaching its apex in the 1990s and 2000s, with its pundits advocating for American world leadership and foreign wars, utilizing state propaganda and censorship of opposition to achieve their goals.
PNAC: Project for the New American Century was a neoconservative think tank based in Washington D.C., that was highly influential in US foreign policy and a key proponent of the Iraq war.
Since then, there has been a significant shift away from interventionist foreign policy in the conservative movement, and more towards populism.
Alongside the rise in populism in the West, there was also a parallel rise in the integration of the Internet and social media into many areas of life, and the introduction of less overt means of control, such as algorithms.
The fact that the abuses by the elite class could be openly revealed and discussed signaled that a shift in power had already taken place in favor of the technocrats; it no longer mattered what anyone knew, as it would not threaten the emerging political order.
The technocracy movement, unlike Neoconservatism, is a trans-national movement that can integrate itself into different political environments and parties, such as the populist current in the West.
One detrimental effect of this political union has been the bringing of "freedom" to its lowest expression, undermining the notion altogether; one can have an online platform and freely share all manner of opinions, whether useful or not. Political opponents, "right vs. left" can also debate endlessly to personal satisfaction, while ignoring the looming threat of technocracy.
We have wireless installations—undreamt of by our ancestors—to transmit our thoughts all over the earth, and what good does it do us? The most trivial, unproductive thoughts are sent hither and thither. [1]
This is hardly the sophisticated approach to freedom as found in Steiner's "The Philosophy of Freedom", where freedom is attained through the control of one's willpower and the constant effort to extricate one's self from the lower impulses of egotism and materialism.
We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our destiny from the will of the higher self. [2]
Technocracy remained as an undercurrent throughout the 20th century, only becoming evident in the past decade and announcing its most alarming objectives such as human-machine integration and a digital surveillance state, which has partially been achieved in places like China.
However, the trend of Western intervention can be traced to entirely different occult currents that were active until recently. In the lecture series, “The Challenge of the Times”, given at the end of WWI, their goal is shown to have necessitated, for a time, imperialism in Eastern and Central countries.
The English-speaking occultists know that they cannot depend upon the bodies that come out of the fundamental character of their own people, and so they strive to possess the mastery over a people who will provide bodies with the help of which the evolution of the earth may be carried forward in the future.
This is a strange phenomenon…why such senseless abuse has been practiced in the Western countries…what constitutes the profoundest impelling forces in Western occultism is fostered by…the development of feelings that are untrue but are sensed as in some way holy, and that can represent the people of the East and especially those of the Central countries as barbarians.
…the so-called crusading temperament in America consists in the feeling that America is called to spread over the whole earth freedom and justice and I know not what other beautiful things. [sarcasm] [3]
This mood was opportune for the Zionist movement, which sought to seize these forces and continue them onwards into the century, to further their own objectives in the Middle East. Thus an unholy alliance between Israel and the US was formed, and Neoconservatism emerged.
The Black Lodge is working through the group which is controlling the destiny of Russia [Communism] and also through the Zionist movement. [4]
While the Western occult forces were superseded by the trans-national agenda, the Zionist movement remained influential in American politics among Neocons and Neoliberals, orchestrating uprisings, regime change or state-failure in different countries and maintaining that the Iranian regime was the final threat to be removed.
Yet the initial ideological zeal, willingness, or ability to fight a real war, especially one with an uncertain outcome, is long gone, since these types of Western occult forces have already withdrawn.
The lull of peace and economic stability in the West, moving increasingly towards a digitization of life, has now been disrupted by the ideological and militaristic agenda of a legacy movement. This is why the war seems so unexpected and irrational to many.
It is also now clear they underestimated their opponent, as they cannot easily accomplish a regime change through air campaigns alone as was blindly believed, or demolish an ancient, mountainous Central Asian power, in addition to ignoring the possibility of prolonged conflict and its ramifications. Perhaps this is why war with Iran was not granted by prior US administrations, despite agreeing to other foreign interventions.
Yet the war has gained its own momentum, threatening the underlying structures of the global order, like a snake biting its own tail. Such a war, especially with its eschatological tone, would be unpopular among technocrats since it throws a wrench in their plans — people quickly unplug and come back to reality when their life or basic necessities of life are threatened.
With the reports that conflict with Iran has threatened data centers of Big Tech and AI in the GCC countries, it becomes evident what the disadvantages are to this faction.
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1. GA 130, Nuremberg, 3 December 1911: Faith, Love, and Hope II. Towards the Sixth Epoch
3. GA 186, Dornach, 1 December 1918: The Challenge of the Times 3. The Mechanistic, Eugenic and Hygienic Aspects of the Future
4. Rays and Initiations, Section Two - the Aspirant and the Major Initiations - Part 6