I don't trust Rudolf Steiner's ideology at all, check out Alexander Hislop's book The Two Babylons, buddy.

Wilkinson states that Anubis and his scales are often represented; and that in some cases there is some difference in the details. But it is evident from his statements, that the principle in all is the same. The following is the account which he gives of one of these judgment scenes, previous to the admission of the dead to Paradise: "Cerberus is present as the guardian of the gates, near which the scales of justice are erected; and Anubis, the director of the weight, having placed a vase representing the good actions of the deceased in one scale, and the figure or emblem of truth in the other, proceeds to ascertain his claims for admission. If, on being weighed, he is found wanting, he is rejected, and Osiris, the judge of the dead, inclining his sceptre in token of condemnation, pronounces judgment upon him, and condemns his soul to return to earth under the form of a pig or some unclean animal...But if, when the SUM of his deeds are recorded by Thoth [who stands by to mark the results of the different weighings of Anubis], his virtues so far PREDOMINATE as to entitle him to admission to the mansions of the blessed, Horns, taking in his hand the tablet of Thoth, introduces him to the presence of Osiris, who, in his palace, attended by Isis and Nepthys, sits on his throne in the midst of the waters, from which rises the lotus, bearing upon its expanded flowers the four Genii of Amenti." The same mode of symbolising the justification by works had evidently been in use in Babylon itself; and, therefore, there was great force in the Divine handwriting on the wall, when the doom of Belshazzar went forth: "Tekel," "Thou art weighed in the balances, and art found wanting." In the Parsee system, which has largely borrowed from Chaldea, the principle of weighing the good deeds over against the bad deeds is fully developed. "For three days after dissolution," says Vaux, in his Nineveh and Persepolis, giving an account of Parsee doctrines in regard to the dead, "the soul is supposed to flit round its tenement of clay, in hopes of reunion; on the fourth, the Angel Seroch appears, and conducts it to the bridge of Chinevad. On this structure, which they assert connects heaven and earth, sits the Angel of Justice, to weigh the actions of mortals; when the good deeds prevail, the soul is met on the bridge by a dazzling figure, which says, 'I am thy good angel, I was pure originally, but thy good deeds have rendered me purer'; and passing his hand over the neck of the blessed soul, leads it to Paradise. If iniquities preponderate, the soul is meet by a hideous spectre, which howls out, 'I am thy evil genius; I was impure from the first, but thy misdeeds have made me fouler; through thee we shall remain miserable until the resurrection'; the sinning soul is then dragged away to hell, where Ahriman sits to taunt it with its crimes." Such is the doctrine of Parseeism.

"illuminated" and made partakers of a "divine nature," after being "divested of their garments," were clothed anew, the garments with which they were invested were looked upon as "sacred garments," and possessing distinguished virtues. "The coat of skin" with which the Father of mankind was divinely invested after he was made so painfully sensible of his nakedness, was, as all intelligent theologians admit, a typical emblem of the glorious righteousness of Christ—"the garment of salvation," which is "unto all and upon all them that believe." The garments put upon the initiated after their disrobing of their former clothes, were evidently intended as a counterfeit of the same. "The garments of those initiated in the Eleusinian Mysteries," says Potter, "were accounted sacred, and of no less efficacy to avert evils than charms and incantations. They were never cast off till completely worn out." And of course, if possible, in these "sacred garments" they were buried; for Herodotus, speaking of Egypt, whence these mysteries were derived, tells us that "religion" prescribed the garments of the dead. The efficacy of "sacred garments" as a means of salvation and delivering from evil in the unseen and eternal world, occupies a foremost place in many religions. Thus the Parsees, the fundamental elements of whose system came from the Chaldean Zoroaster, believe that "the saclra or sacred vest" tends essentially to "preserve the departed soul from the calamities accruing from Ahriman," or the Devil;

Looks like Ahriman is just another aspect of the devil, who literally has 1000 faces.

Lucifer is the archangel that fell from Heaven

There is no difference between Saturn/Satan and Venus/Lucifer the false light bringer, they are both the same fallen entity in my eyes.

I don't trust Rudolf Steiner's ideology at all, check out Alexander Hislop's book The Two Babylons, buddy.

Wilkinson states that Anubis and his scales are often represented; and that in some cases there is some difference in the details. But it is evident from his statements, that the principle in all is the same. The following is the account which he gives of one of these judgment scenes, previous to the admission of the dead to Paradise: "Cerberus is present as the guardian of the gates, near which the scales of justice are erected; and Anubis, the director of the weight, having placed a vase representing the good actions of the deceased in one scale, and the figure or emblem of truth in the other, proceeds to ascertain his claims for admission. If, on being weighed, he is found wanting, he is rejected, and Osiris, the judge of the dead, inclining his sceptre in token of condemnation, pronounces judgment upon him, and condemns his soul to return to earth under the form of a pig or some unclean animal...But if, when the SUM of his deeds are recorded by Thoth [who stands by to mark the results of the different weighings of Anubis], his virtues so far PREDOMINATE as to entitle him to admission to the mansions of the blessed, Horns, taking in his hand the tablet of Thoth, introduces him to the presence of Osiris, who, in his palace, attended by Isis and Nepthys, sits on his throne in the midst of the waters, from which rises the lotus, bearing upon its expanded flowers the four Genii of Amenti." The same mode of symbolising the justification by works had evidently been in use in Babylon itself; and, therefore, there was great force in the Divine handwriting on the wall, when the doom of Belshazzar went forth: "Tekel," "Thou art weighed in the balances, and art found wanting." In the Parsee system, which has largely borrowed from Chaldea, the principle of weighing the good deeds over against the bad deeds is fully developed. "For three days after dissolution," says Vaux, in his Nineveh and Persepolis, giving an account of Parsee doctrines in regard to the dead, "the soul is supposed to flit round its tenement of clay, in hopes of reunion; on the fourth, the Angel Seroch appears, and conducts it to the bridge of Chinevad. On this structure, which they assert connects heaven and earth, sits the Angel of Justice, to weigh the actions of mortals; when the good deeds prevail, the soul is met on the bridge by a dazzling figure, which says, 'I am thy good angel, I was pure originally, but thy good deeds have rendered me purer'; and passing his hand over the neck of the blessed soul, leads it to Paradise. If iniquities preponderate, the soul is meet by a hideous spectre, which howls out, 'I am thy evil genius; I was impure from the first, but thy misdeeds have made me fouler; through thee we shall remain miserable until the resurrection'; the sinning soul is then dragged away to hell, where Ahriman sits to taunt it with its crimes." Such is the doctrine of Parseeism.

"illuminated" and made partakers of a "divine nature," after being "divested of their garments," were clothed anew, the garments with which they were invested were looked upon as "sacred garments," and possessing distinguished virtues. "The coat of skin" with which the Father of mankind was divinely invested after he was made so painfully sensible of his nakedness, was, as all intelligent theologians admit, a typical emblem of the glorious righteousness of Christ—"the garment of salvation," which is "unto all and upon all them that believe." The garments put upon the initiated after their disrobing of their former clothes, were evidently intended as a counterfeit of the same. "The garments of those initiated in the Eleusinian Mysteries," says Potter, "were accounted sacred, and of no less efficacy to avert evils than charms and incantations. They were never cast off till completely worn out." And of course, if possible, in these "sacred garments" they were buried; for Herodotus, speaking of Egypt, whence these mysteries were derived, tells us that "religion" prescribed the garments of the dead. The efficacy of "sacred garments" as a means of salvation and delivering from evil in the unseen and eternal world, occupies a foremost place in many religions. Thus the Parsees, the fundamental elements of whose system came from the Chaldean Zoroaster, believe that "the saclra or sacred vest" tends essentially to "preserve the departed soul from the calamities accruing from Ahriman," or the Devil;

Looks like Ahriman is just another aspect of the devil, who has 1000 faces.

Lucifer is the archangel that fell from Heaven

There is no difference between Saturn/Satan and Venus/Lucifer the false light bringer, they are both the same fallen entity in my eyes.

I don't trust Rudolf Steiner's ideology at all, check out Alexander Hislop's book The Two Babylons, buddy.

Wilkinson states that Anubis and his scales are often represented; and that in some cases there is some difference in the details. But it is evident from his statements, that the principle in all is the same. The following is the account which he gives of one of these judgment scenes, previous to the admission of the dead to Paradise: "Cerberus is present as the guardian of the gates, near which the scales of justice are erected; and Anubis, the director of the weight, having placed a vase representing the good actions of the deceased in one scale, and the figure or emblem of truth in the other, proceeds to ascertain his claims for admission. If, on being weighed, he is found wanting, he is rejected, and Osiris, the judge of the dead, inclining his sceptre in token of condemnation, pronounces judgment upon him, and condemns his soul to return to earth under the form of a pig or some unclean animal...But if, when the SUM of his deeds are recorded by Thoth [who stands by to mark the results of the different weighings of Anubis], his virtues so far PREDOMINATE as to entitle him to admission to the mansions of the blessed, Horns, taking in his hand the tablet of Thoth, introduces him to the presence of Osiris, who, in his palace, attended by Isis and Nepthys, sits on his throne in the midst of the waters, from which rises the lotus, bearing upon its expanded flowers the four Genii of Amenti." The same mode of symbolising the justification by works had evidently been in use in Babylon itself; and, therefore, there was great force in the Divine handwriting on the wall, when the doom of Belshazzar went forth: "Tekel," "Thou art weighed in the balances, and art found wanting." In the Parsee system, which has largely borrowed from Chaldea, the principle of weighing the good deeds over against the bad deeds is fully developed. "For three days after dissolution," says Vaux, in his Nineveh and Persepolis, giving an account of Parsee doctrines in regard to the dead, "the soul is supposed to flit round its tenement of clay, in hopes of reunion; on the fourth, the Angel Seroch appears, and conducts it to the bridge of Chinevad. On this structure, which they assert connects heaven and earth, sits the Angel of Justice, to weigh the actions of mortals; when the good deeds prevail, the soul is met on the bridge by a dazzling figure, which says, 'I am thy good angel, I was pure originally, but thy good deeds have rendered me purer'; and passing his hand over the neck of the blessed soul, leads it to Paradise. If iniquities preponderate, the soul is meet by a hideous spectre, which howls out, 'I am thy evil genius; I was impure from the first, but thy misdeeds have made me fouler; through thee we shall remain miserable until the resurrection'; the sinning soul is then dragged away to hell, where Ahriman sits to taunt it with its crimes." Such is the doctrine of Parseeism.

"illuminated" and made partakers of a "divine nature," after being "divested of their garments," were clothed anew, the garments with which they were invested were looked upon as "sacred garments," and possessing distinguished virtues. "The coat of skin" with which the Father of mankind was divinely invested after he was made so painfully sensible of his nakedness, was, as all intelligent theologians admit, a typical emblem of the glorious righteousness of Christ—"the garment of salvation," which is "unto all and upon all them that believe." The garments put upon the initiated after their disrobing of their former clothes, were evidently intended as a counterfeit of the same. "The garments of those initiated in the Eleusinian Mysteries," says Potter, "were accounted sacred, and of no less efficacy to avert evils than charms and incantations. They were never cast off till completely worn out." And of course, if possible, in these "sacred garments" they were buried; for Herodotus, speaking of Egypt, whence these mysteries were derived, tells us that "religion" prescribed the garments of the dead. The efficacy of "sacred garments" as a means of salvation and delivering from evil in the unseen and eternal world, occupies a foremost place in many religions. Thus the Parsees, the fundamental elements of whose system came from the Chaldean Zoroaster, believe that "the saclra or sacred vest" tends essentially to "preserve the departed soul from the calamities accruing from Ahriman," or the Devil;

Looks like Ahriman is just another aspect of the devil aka Saturn/Satan, who has 1000 faces.

Lucifer is the archangel that fell from Heaven

There is no difference between Saturn/Satan and Venus/Lucifer the false light bringer, they are both the same fallen entity in my eyes.

I don't trust Rudolf Steiner's ideology at all, check out Alexander Hislop's book The Two Babylons, buddy.

Wilkinson states that Anubis and his scales are often represented; and that in some cases there is some difference in the details. But it is evident from his statements, that the principle in all is the same. The following is the account which he gives of one of these judgment scenes, previous to the admission of the dead to Paradise: "Cerberus is present as the guardian of the gates, near which the scales of justice are erected; and Anubis, the director of the weight, having placed a vase representing the good actions of the deceased in one scale, and the figure or emblem of truth in the other, proceeds to ascertain his claims for admission. If, on being weighed, he is found wanting, he is rejected, and Osiris, the judge of the dead, inclining his sceptre in token of condemnation, pronounces judgment upon him, and condemns his soul to return to earth under the form of a pig or some unclean animal...But if, when the SUM of his deeds are recorded by Thoth [who stands by to mark the results of the different weighings of Anubis], his virtues so far PREDOMINATE as to entitle him to admission to the mansions of the blessed, Horns, taking in his hand the tablet of Thoth, introduces him to the presence of Osiris, who, in his palace, attended by Isis and Nepthys, sits on his throne in the midst of the waters, from which rises the lotus, bearing upon its expanded flowers the four Genii of Amenti." The same mode of symbolising the justification by works had evidently been in use in Babylon itself; and, therefore, there was great force in the Divine handwriting on the wall, when the doom of Belshazzar went forth: "Tekel," "Thou art weighed in the balances, and art found wanting." In the Parsee system, which has largely borrowed from Chaldea, the principle of weighing the good deeds over against the bad deeds is fully developed. "For three days after dissolution," says Vaux, in his Nineveh and Persepolis, giving an account of Parsee doctrines in regard to the dead, "the soul is supposed to flit round its tenement of clay, in hopes of reunion; on the fourth, the Angel Seroch appears, and conducts it to the bridge of Chinevad. On this structure, which they assert connects heaven and earth, sits the Angel of Justice, to weigh the actions of mortals; when the good deeds prevail, the soul is met on the bridge by a dazzling figure, which says, 'I am thy good angel, I was pure originally, but thy good deeds have rendered me purer'; and passing his hand over the neck of the blessed soul, leads it to Paradise. If iniquities preponderate, the soul is meet by a hideous spectre, which howls out, 'I am thy evil genius; I was impure from the first, but thy misdeeds have made me fouler; through thee we shall remain miserable until the resurrection'; the sinning soul is then dragged away to hell, where Ahriman sits to taunt it with its crimes." Such is the doctrine of Parseeism.

"illuminated" and made partakers of a "divine nature," after being "divested of their garments," were clothed anew, the garments with which they were invested were looked upon as "sacred garments," and possessing distinguished virtues. "The coat of skin" with which the Father of mankind was divinely invested after he was made so painfully sensible of his nakedness, was, as all intelligent theologians admit, a typical emblem of the glorious righteousness of Christ—"the garment of salvation," which is "unto all and upon all them that believe." The garments put upon the initiated after their disrobing of their former clothes, were evidently intended as a counterfeit of the same. "The garments of those initiated in the Eleusinian Mysteries," says Potter, "were accounted sacred, and of no less efficacy to avert evils than charms and incantations. They were never cast off till completely worn out." And of course, if possible, in these "sacred garments" they were buried; for Herodotus, speaking of Egypt, whence these mysteries were derived, tells us that "religion" prescribed the garments of the dead. The efficacy of "sacred garments" as a means of salvation and delivering from evil in the unseen and eternal world, occupies a foremost place in many religions. Thus the Parsees, the fundamental elements of whose system came from the Chaldean Zoroaster, believe that "the saclra or sacred vest" tends essentially to "preserve the departed soul from the calamities accruing from Ahriman," or the Devil;

Looks like Ahriman is just another aspect of the devil, who has 1000 faces.