Ahriman: Evil Lizard-Brained Archetype

Humanity's Dark Passengers

Lizard Brain by Night Cafe (AI Art)

In this post, we call attention to powerful archetypal energies stirring within the collective unconscious. These archetypes, dynamic psychic patterns residing in a vast field of interconnected consciousness, exert a weighty influence on our individual and collective lives. This cosmic field contains both good and evil archetypes. This post is about the evil ones and they are numerous.

This essay further delves into the nature of these archetypes, particularly the Archetype of the Apocalypse, exploring its manifestations throughout history and its unsettling resonance in the present day. We'll examine how this archetype intertwines with ancient myths, modern psychology, and even popular culture, revealing its potential to both destroy and transform.

Archetypes of the Collective Unconscious boast overpowering influence on our lives. This dynamic attribute of influence is frequently overlooked and underappreciated. An archetype can be understood as a dynamic and living element within the psyche, accessible both to the individual's personal unconscious, soul, or higher consciousness, and to the collective unconscious shared by all humanity.

Given that archetypes can exhibit both agency, a capacity to influence thoughts, feelings, and behaviors, as well as intentionality, a directedness towards specific outcomes or expressions, they can be considered, in a qualified sense, to manifest a form of consciousness.¹

Our definition of archetypes differs from traditional Jungian thought and is more appropriately aligned with shamanic cosmology. Jung described archetypes as innate, universal patterns or images; "inherited modes of functioning," or "patterns of behavior" analogous to instincts. However, he also noted that archetypes “strive for realization” and "constantly seek expression.”

Jung suggested that in ordinary ego consciousness, the human was the subject, observing and acting upon another person, place, thing, idea, or situation; ego consciousness rendered oneself as subject and the other as object. By contrast, in the presence of the archetypes of the collective unconscious, the archetype became the subject, which acted upon the human experiencing the archetype; this human was no longer in control of the experience. Individuals might unconsciously identify with a particular archetype at key points in their life stages or psychic development, believing themselves to be the possessor of the numinous power rather than recognizing that it came from beyond the self.²

Archetype as subject is an example of agency.³ Furthermore, archetypes have a teleological affect that can move an individual toward his or her destiny. Conversely, an evil archetype activated in a human’s consciousness can potentially hinder or even thwart one’s destiny.

The Archetype of the Apocalypse

Around the beginning of the Christian era, the Archetype of the Apocalypse (the word apocalypse means ‘revelation’ in Greek) was almost certainly constellated in a forceful manner over a period of several hundred years.

An archetype in one’s personal psyche is said to be activated, whereas in a collective psyche, such as an organization or nation state, it is constellated.

We know that in the years preceding the birth of Christ, and in nascent Christianity itself, there was an upsurge in the volume of apocalyptic literature, notably the writings of the Essene sect. Both Jesus and John the Baptist are presumed to have been members.

The Essene Community’s literature, which was found in the Dead Sea Scrolls, prophesied the coming of a catastrophic war between the Sons of Light (themselves) and the Sons of Darkness, as explicated in the New Testament.

As we close the curtain on 2,000+ years of Piscean Era Christianity, this same archetype is again powerfully constellating, which is evinced by palpable spiritual warfare. One can point to numerous examples, both individual and collective. The Branch Davidians of Waco, Texas, come to mind. Their leader, David Koresh, was likely wholly possessed by this archetype.

“Whoever fights monsters should see to it that in the process he does not become a monster.” ~ Nietzsche

Today we witness the manifestation, and to various degrees the possession, of the Archetype of the Apocalypse in the breakdown of social structures, the rejection of Divine reality, and collapse of religion and spirituality.

We witness it in the formation of death cults, such as the Climate Emergency disciples, and in the growing contagion of willful blindness to totalitarian encroachment, the erotic dreams of egomaniacal demagogues and petty tyrants possessed by the Dark Ruler Archetype. The list might include Joe Biden, Klaus Schwab, George Soros, Bill Gates, Justin Trudeau, and others. These individuals are all owned by an elite consortium of banking families and cartels.

While activation of the Archetype of the Apocalypse in the psyches of world leaders certainly portends world-shattering events and large-scale creative destruction, on a more positive note it prefigures “the coming of the Self into conscious realization,” according to the late Jungian scholar Edward Edinger.⁴

It can represent “activation of the archetype of the Self - the central archetype of meaning - that is bringing with it some new worldview, a new God-image, and a new relationship to the Divine plus a new stage of psychological maturation for the whole earth.” In other words, a new Golden Age.

The Archetype of the Apocalypse and Human Lizard Brain

The Archetype of the Apocalypse and the concept of the Lizard Brain can be related through their mutual connection to primal instincts and survival mechanisms.The Lizard Brain,⁵ also known as the reptilian brain or ancient reptilian brain, represents the most primitive part of our brain structure. It is responsible for basic survival instincts and fight-or-flight responses to perceived threats.

This part of the brain is focused on survival and operates on a level of instinct rather than complex reasoning. Similarly, the Archetype of the Apocalypse taps into our deepest fears and survival instincts. It represents a scenario of ultimate threat and destruction, which would activate our most primal responses. In such a situation, the Lizard Brain would likely take precedence over higher cognitive functions, as immediate survival becomes the primary concern. Both concepts relate to:

• Primal Fear: The Lizard Brain is constantly on alert for danger, much like how the Apocalypse archetype evokes a sense of impending doom and existential threat.

• Overriding Higher Functions: In extreme situations, like an apocalyptic event, the Lizard Brain's instinctual responses might override more complex decision-making processes, much as they do in moments of perceived immediate danger.

• Emotional Intensity: The Lizard Brain is closely tied to intense emotional responses, which are also characteristic of apocalyptic narratives and experiences.

By understanding this relationship, we see how apocalyptic themes in literature, film, and culture resonate so deeply with audiences by activating these ancient, instinctual parts of our psyche. The Archetype of the Apocalypse essentially speaks to our Lizard Brain, tapping into our most fundamental fears and survival instincts.

There is increasing evidence of the influence, indeed agency, of the Archetype of the Apocalypse and its substrates in the world today. Ahriman, a prominent figure in this hierarchy, has been an active force for a very long time.

The Archetype of the Apocalypse and Ahriman

The Archetype of the Apocalypse and Ahriman, the evil spirit in Zoroastrianism, share several significant parallels:

• Embodiment of Destruction — Ahriman, known as Angra Mainyu, represents the "destructive spirit" in Zoroastrian cosmology. This aligns with the apocalyptic theme of world-ending destruction.

• Cosmic Dualism — The conflict between Ahriman and Ahura Mazda (the good spirit) mirrors the apocalyptic struggle between good and evil forces. This dualistic worldview is central to both Zoroastrian mythology and apocalyptic narratives.

• Temporal Nature — In Zurvanite Zoroastrianism, Ahriman's reign is limited to 9,000 years, after which Ohrmuzd (Ahura Mazda) will rule eternally. This concept of a finite period of evil's dominion followed by ultimate good parallels apocalyptic timelines.

On this point, the Anatolian Hypothesis, to which we have long ascribed, is instructional. This theory, proposed by Colin Renfrew in 1987, suggests that Proto-Indo-European (PIE) culture originated in Anatolia around 7000-6000 BCE, spreading with the expansion of agriculture.

This culture emerged approximately 2,000 years after Gobekli Tepe was inhabited. Regardless of the exact origins, it appears that a figure like Ahriman, embodying the destructive principle, and a dualistic cosmology emerged approximately 9,000 years ago. This aligns with the Zurvanite Zoroastrian timeline for the final conflict between good and evil.

• Creation of Chaos — Ahriman is associated with creating demons and disrupting the natural order. This mirrors apocalyptic scenarios where cosmic order breaks down. One of the demons created by Ahriman is Sorath or Sorat the Sun Demon. We wrote about this demon here.

• Deception and Corruption — Ahriman's ability to deceive humans, as seen in the myth of Mashya and Mashyana,⁶ reflects apocalyptic themes of widespread deception preceding the final conflict.

• Final Conflict — Zoroastrian eschatology anticipates a final battle where Ahriman will be defeated, similar to apocalyptic narratives of a conclusive war between good and evil.

• Transformation of Reality — The defeat of Ahriman is expected to usher in a new era of goodness, paralleling the concept of a renewed world or paradise in apocalyptic traditions in concert with Zurvanite Zoroastrianism thought.

In demonology, Ahriman serves as a representation of the forces that bring about the end times, making him a fitting analog to the Archetype of the Apocalypse in the Zoroastrian tradition. As Graham Hancock is fond of saying, “Stuff just keeps on getting older.”

Ahriman in Rudolf Steiner’s Anthroposophy

The correspondence between the Archetype of the Apocalypse and Ahriman differs significantly in Zoroastrianism and Anthroposophy.

1. Ahriman is interpreted more symbolically, representing materialistic and intellectually rigid tendencies in human consciousness.

2. The apocalyptic struggle is viewed as an internal process of human spiritual evolution rather than an external cosmic battle.

3. Anthroposophy sees the evolution of humanity as linked to the development of human consciousness. Rational Spirituality fully supports Rudolf Steiner’s theory: the new paradigm will herald a quantum leap in human consciousness.

So does the Bible, where human consciousness is symbolized by the number 9. An excellent video presentation on this numerological concept is presented below.

While Zoroastrianism posits a more literal, dualistic cosmology with Ahriman as a real evil force, Anthroposophy interprets these concepts more symbolically, focusing on their relevance to human spiritual development and the evolution of consciousness.

God’s Remnant

Scripture consistently teaches that God has always spared a remnant people. This is what all the nonsensical (in our opinion) talk about the Rapture is about. As the enemy of God has attempted to destroy God’s servants, the Lord has always preserved a group of faithful followers through whom he continues to fulfill his salvific design for humanity.

This remnant plays a significant role in the cosmic conflict, and its very existence indicates that God is still directly involved in the conflict on behalf of humanity and his creation.

While we prefer not to anthropomorphize God, we do confess that the Divine Nature is transcendent to and immanent within the human psyche. However, in the final analysis, we believe it makes little difference as to how someone conceptualizes the Divine, or chooses to (or not to) identify with any particular religion.

What is important is that we should “in all places and at all times” sublimate personal ego to a living, transcendent spiritual essence, however we choose to define that essence.

Armageddon, by Chris Rahn

Eschatology — The End Times

Apocalypse and Armageddon denote two separate events: the first is personal and metaphysical, as we have described, and the second is external and physical.

In spiritual eschatology, Armageddon, the external and physical event, symbolizes the final battle when good triumphs over evil. A “saving remnant,” often referred to as “the elect,” inspired and guided by the Divine, will create the paradigmatic coming age from the carnage of the old.

On the other hand, in secular eschatology, as championed by Karl Marx, only a violent, chaotic, worldwide revolution by an oppressed proletariat led by a vanguard of secular ‘saints’ can usher in a new age. Marx’s ‘saints’ would include Bill Gates, Klaus Schwab and that atheistic ilk. Their god is Ahriman.

These contrasting worldviews, one spiritual and the other material, cast light on the spiritual battle being waged on the world stage today.

The Saving Remnant wear the blessed “breastplates of righteousness.” Their adversary conjures up an angry, ego-dependent affliction, symbolized by the Dark Triad Archetype. This egregore seeks to impose commonly held yet often absurd opinions, values, and beliefs on everyone else. It evokes Orwell’s ‘2+2=5.’

Change is always stressful. The epochal paradigm shift, characteristic of the change we now endure, poses challenges that no one alive today has ever experienced. That being said, the Saving Remnant elected to live in these times. And all have a role to play.

Change of this magnitude, as we noted earlier, last occurred over 2,000 years ago. Our Substack, Rational Spirituality, was created to help make sense of transitional events, as we extract order from chaos.

This primal struggle, so vividly embodied in the Archetype of the Apocalypse, finds a chilling parallel in the concept of the 'Dark Passenger,” a term popularized by the TV series Dexter.

Both the Dark Passenger and Archetype of the Apocalypse tap into our deepest fears and survival mechanisms, reminding us of the potential for chaos and violence that resides within each of us. By examining how different characters in Dexter grapple with their Dark Passengers, we can gain valuable insights into the various ways individuals confront the Archetype of the Apocalypse and its influence on their lives.

What Does Dexter have to do with it?

I was a huge fan of the Dexter TV series back when it first aired in 2006. Jungian synchronicity convinced me to rewatch my favorite season, Season 5, last week. The episodes inspired this post. In the following texts, we syncretize the Lizard Brain,which Dexter personifies as his “Dark Passenger,” with the Jungian shadow-self. This is unconventional but defensible.

The Lizard Brain and the Shadow-Self both operate largely outside of conscious awareness. Both concepts are linked to actions that may be considered socially unacceptable or morally questionable. Of course, the Lizard Brain is a neurological concept, while the Shadow-Self is a psychological construct.

But let’s move on.

In Season 5 of Dexter,⁷ the main character, Dexter Morgan, alongside Jordan Chase and Lumen Pierce, played by Julia Stiles, each handle their Lizard Brain "Dark Passengers" or primal instincts differently, reflecting various approaches to the shadow-self.

Dexter's Approach

Dexter, a serial killer and vigilante, views his Dark Passenger as an integral part of himself, a voice that maneuvers his urges to kill. He manages it through a Code, channeling his impulses into a structured system of vigilante justice. This represents a controlled integration of the shadow-self, where Dexter acknowledges his primal instincts but regulates them with his "prefrontal cortex" — a moral code instilled by his father, Harry.

Jordan Chase's Approach

Chase embraces and promotes the idea of tapping into primal instincts, encouraging others to "seize their desires.” Unlike Dexter, who restrains his Dark Passenger, Chase, a serial rapist and killer, advocates for unleashing these urges, and does. His seminars on "primal instincts" suggest a philosophy of fully embracing the darker aspects of the shadow-self without moral constraints, aligning more closely with the unrestrained nature of the lizard brain.

Both Dexter and Chase present case studies in psychopathy, which is endemic among today’s ruling elites whose aim is to kill most of us!

Lumen's Approach

Lumen's Dark Passenger is born from trauma, representing a temporary manifestation of her shadow-self actively seeking vengeance. Unlike Dexter's persistent urges, Lumen's primal instincts are situational and fade once her need for revenge is satisfied. Her journey shows how trauma can activate the lizard brain's fight response, but also how it can be resolved once the perceived threat is eliminated. The juxtaposition reveals different approaches to dealing with the Ahriman archetype.

• Dexter contains and directs it through a moral code.

• Chase embraces and promotes it as a path to self-actualization.

• Lumen experiences it as a temporary state driven by trauma, which she ultimately overcomes.

These contrasts highlight the complexity of human nature in dealing with primal instincts and the shadow aspects of our psyche. When we confront our shadow aspects, we either neutralize Ahriman or, like Jordan Chase, become a functioning psychopath like those who now plunge the world into Ahrimanic darkness.

By recognizing and integrating our shadow selves, much like Dexter navigating his Dark Passenger, we can harness the chaotic energies of this era for the greater good. This challenge echoes the Zoroastrian struggle with Ahriman: we must confront and integrate our inner darkness rather than attempting to vanquish it entirely. By owning our archetypal shadow, we transform potential destructive forces into sources of wisdom and strength, paving the way for a more balanced and enlightened existence in the Aquarian Age.

1. Archetypal consciousness is not characterized by personal identity or subjective experience in the same way that self-aware consciousness is typically associated with individual human beings. Rather, it can be understood as a potential for consciousness inherent within the archetypal pattern itself. This potential is actualized and becomes observable when an archetype is activated and interacts with the individual psyche. In this context, consciousness refers to the organized, dynamic, and responsive nature of archetypes, their ability to shape perception, and their tendency to manifest in consistent and meaningful ways across individuals and cultures. This perspective aligns with Jung's view of the psyche as a self-regulating system where archetypes function as organizing principles. Further, it does not contradict a scientific worldview, as modern neuroscience increasingly recognizes the powerful influence of unconscious processes on behavior and cognition.

2. Four Characteristics of Archetypes: Autonomy, Affect, Activation, Agency (paper)

3. Agency may either be classified as unconscious, involuntary behavior, or purposeful, goal directed activity.

4. What is the Archetype of the Apocalypse all about (Jungian perspective)

5. The "Lizard Brain" is part of the Triune Brain theory proposed by Paul D. MacLean in the 1960s. According to this model, the brain consists of three distinct complexes:

1. The reptilian complex (basal ganglia), also called the "Lizard Brain"

2. The paleomammalian complex (limbic system)

3. The neomammalian complex (neocortex)

The reptilian complex or "Lizard Brain" is thought to control instinctual and impulsive actions.

6. The myth of Mashya and Mashyana is a Zoroastrian creation story about the first human couple. According to this myth, Ohrmuzd (Ahura Mazda) created Gayomard, an asexual primeval being. Ahriman, the evil spirit, sent the demoness Jeh to kill Gayomard.

From Gayomard's corpse grew a tree, from which Mashya and Mashyana emerged. This first human pair promised to aid Ohrmuzd in his battle against Ahriman. Mashya and Mashyana gave birth to fifteen sets of twins, who scattered across the Earth and became the progenitors of the human race.

This myth illustrates the Zoroastrian concepts of cosmic struggle between good and evil, and the role of humanity in this conflict.

7. Dexter Morgan, Season 5 (IMDb)