The Rudolf Steiner Archive

This letter has not survived, but Adolf Arenson's reply of May 27, 1904 has:

London, May 14, 1904

Dear Doctor:

I was very pleased and delighted to receive your kind message from London. I thank you for your trust in me – I will certainly prove worthy of it, even if my attempts at meditation may not meet your expectations. This depends not only on my will; but I already feel that this daily collection influences my character and makes me stricter towards myself. On the one hand, I feel my shortcomings more keenly than ever; on the other hand, there is more peace in me because I know I am on the right path.¹

That is all I have to say to you. Sincerely and devotedly,

Adolf Arenson.

• 1. The letter from Rudolf Steiner apparently contained the message that Adolf Arenson would be accepted into the Esoteric School. But he had already received instructions from Rudolf Steiner (see “Individually Given Exercises”), for he wrote to him on May 9, 1904: “In accordance with our agreement, I am writing to you today to report on how I have fared with my meditation attempts.” And at the end of this letter he writes: “Then I would like to ask you to recommend me to the Esoteric Society; I did express the wish to join when you were here. I don't know what conditions are set, nor why it is obligatory; but whatever is required, I feel, if not the strength, then at least the honest will within me to strive for it unwaveringly. Do I have to ask for admission directly? I would be very grateful if you could send me a line in response to these questions. Yours sincerely, Adolf Arenson.

Rules of the Esoteric School of Theosophy of T.S. at the time of Rudolf Steiner's affiliation. ¹

Translated into English by Mathilde Scholl

While the “three purposes” of the Theosophical Society are well known, it also has a fourth purpose that is not publicly discussed, namely, to help develop the inner life of its more serious and dedicated members, to show them the way to the “narrow, old path” and to do so according to their different temperaments, when they decide to embark on a life dedicated to higher purposes. In the long life of each individual, there comes a turning-point when he turns away from the ordinary goals of earthly life: prosperity, fame, power, and seeks to find himself. These goals may continue to interest man, and may even exert a certain attraction for him, but they no longer come first, and in the event of a conflict, they would be sacrificed for the higher purposes. Knowing, loving or serving, that is, entering one of the three paths of knowledge, devotion, and service, has become the imperative necessity of life, to which everything else is subordinated. Man is determined to seek “the kingdom of God and of justice” above all else.

The esoteric school of Theosophy opens its doors to such sincere and earnest seekers and endeavors to adapt its methods to their needs. To this end, it currently offers three particular methods, corresponding to three fundamentally different temperaments, to which others can be added if necessary, as well as a general method that can be followed by anyone who does not want to specialize from the start and that serves as a foundation on which a specific discipline can be built later. There are, then, four ways: the general discipline; the Christian-Gnostic or discipline of devotion; the Pythagorean or intellectual and artistic discipline; the karmic or action discipline. The methods are different, but the goal is always the same - the realization of the God within. This is the true wisdom, the true gnosis; it is direct knowledge of the Eternal through the unveiling of our own eternal nature, and that man is capable of this is the very essence of Theosophy. Through the unity of their aims, all belong to an esoteric school, and the diversity of methods serves the same goal. It is necessary that this unity be maintained if the School is to fulfill its purpose, which is the heart of the Theosophical Society. Therefore, each member is expected, though preferring his own method as that suited to his temperament, to show respect and a brotherly feeling to his fellow workers, in whom the inner God likewise seeks to reveal himself. Only by such broad-minded tolerance can the unity of the School be maintained, while its comprehensive nature adapts it to the ever-increasing expansion of the Theosophical Society.

The esoteric School has two sections. The first is the Order of Examination, or Students. The second is the Order of the Professed, which is divided into degrees. Advancement from one degree to another depends on progress made and is determined by the Corresponding Secretary of the Section, who consults a report from the Sub-Warden (Group Leader) of the candidate.

No pledge is required of the neophyte except the promise to return the papers upon request and to regard them as privately entrusted while in his possession and afterward. Failure to honor this pledge, if known on the physical plane, will result in expulsion, and if not known will nullify any inner progress.

After two years in the probationary order and after proving that they are sufficiently familiar with the theosophical teachings, examinees may be given permission to take a vow. To be eligible for this privilege, he must have shown earnest striving and devotion in study and in practical life, thereby making himself worthy of becoming a probationer member; and he must have a recommendation from his group leader to the corresponding secretary.

The vow may not be taken until the examinee has spent at least two years in the examination order, but he may also remain in this order after taking it, and he must remain in it until he is prepared for the studies of the next degree. Permission to take a vow requires strength of character, as well as a certain level of knowledge and meditation, and vowed members may attend certain meetings of the school from which the non-vowed are excluded.

Admission to a discipline is by way of trial, to enable the candidate to judge whether the method employed suits his temperament. The details of the methods can be found on the following pages, where instructions are given for each of them. These pages are given to the candidates for six months, during which time they can study and decide which path they want to follow from the general and specific methods, readings and meditations. The candidate should devote one month of daily practice to each discipline, and carefully note the effect it has on him mentally, emotionally, and physically. This will fill four months of his candidacy. The fifth and sixth months should be spent reviewing the work of the previous months, to the point of a carefully formulated decision as to which path to choose.

During this time, the disciple is considered to belong to the class of candidates of the Order of Examination. He may attend meetings of any group to which the group leader in question admits him. Information about group meetings can be obtained from the corresponding secretary.

At the end of the six months, the candidate can determine his discipline and report to the corresponding secretary for admission. He is then asked to write by hand and sign the following promise:

I promise not to show any documents of the E.S. to anyone outside the E.S., and to follow the rules of the... discipline into which I am now entering. I further promise to return to the external head of the school or his representative any documents received upon request.

Name...
Address...
Date....
Age....
Religion.....
Caste, church or sect....
Married or single....

The rules of the order form a whole, but the student must follow those that correspond to his discipline in his meditation. He may add rules that suit him, but he must not omit any.

At the end of his two-year probationary period, he may choose a different discipline, but in this case he must start again and work for another twelve months in the newly chosen discipline before he can enter the first degree or take the vows of the school. He also needs a recommendation from the secretary of the discipline he is leaving.

The general guidelines are found in the rules of each examination discipline, with additional details and extensions depending on the progress made. In general, the ancient Hindu and Buddhist method of mastering the body through dietary rules, the emotions through voluntary regulation of them, and the mind through prescribed meditations that lead to the practice of yoga, is followed by the general discipline; the Christian-Gnostic or discipline of devotion leads its disciples to enlightenment through prayers, devotional meditation, introspection, study and occasional fasting; the Pythagorean discipline educates through silence, immersion in meditation, contemplation of the good and the beautiful, study of ideas and of true “mathematics and music”; the karmic or tathandlung discipline requires regulated sacrificial acts and strict selfless work, training of the will to subordination and cooperation and of the body to constant alert readiness for service. They all form a single path with main differences in the details. It goes without saying that the deeper teachings are given only by the individual teacher to the individual student and that the help provided by the school is preparation for the path of examination.

Rules of general and raja yoga discipline

1. The student should get up at a fixed time (according to his health and family circumstances) and, after bathing, should turn to meditation before taking food.

2. Each member of the school should devote at least a quarter of an hour to the meditation given to him; at noon he must say the sentence that he is taught; before going to bed, he must look back on the day and evaluate his own behavior.

3. Each member of the school must study a book from the attached list for at least half an hour each day.

4. Each member of the school must belong to a local group or be connected to it by correspondence, and must participate in the work decided upon by the group. The group is supervised by a Sub-Warden (group leader).

5. The group shall meet at times to be determined by the Sub-Warden, and local members shall attend regularly or, if unavoidably absent, shall give their apologies in writing. The Sub-Warden will maintain an attendance list. Corresponding members must be in communication with a group participant who will keep them informed of matters of interest as well as resolutions that are passed.

6. Each member of the School shall keep a diary of his or her observance of Rules 2 and 3, and shall give a written attestation to the Sub-Warden at the first meeting of the month that he or she has obeyed the Rules, or, if this has not been the case, what omissions he or she has made and for what reason. After three warnings, negligent students will be asked to return their papers and will no longer be considered members of the school.

7. Regarding diet: Wine, all alcoholic drinks in general, and all narcotic or poisonous drugs are strictly forbidden. If this is not observed, there is no progress and the efforts of the teacher and the student are useless. All such substances have a devastating effect on the mind, and especially on the pineal gland.

8. Meat is not forbidden, but if the student can do without it, it is recommended that he refrain from eating it. Abstinence from meat and fish is obligatory from the first degree onwards. Eating meat strengthens the passionate nature and the need to accumulate possessions, and makes the struggle with man's lower nature a more difficult one.

9. The student, called Shrâvaka in this discipline, must prove to his Sub-Warden a fair knowledge of two of the prescribed books of study before he can advance to the first degree.

Business Rules

1. Receipt for all writings must be acknowledged immediately. The word “received” written on a postcard bearing the student's initials will suffice.

2. Students should keep all papers in a sealed box for this purpose only, and ensure that this box is sent to the secretary of their discipline in the event of their death; they must notify their SubWarden of their group of their arrangements in this regard.

3. Those who wish to withdraw from a discipline may have their name removed from the membership list by submitting a written request to the secretary of the discipline, stating the discipline to which they wish to transfer.

4. Those who wish to resign from the order must notify the secretary of the discipline and return all papers.

5. Any change of address must be communicated immediately to the Secretariat of Discipline, and the Sub-Warden of the local group must also be notified.

The Daily Practice of the Shrâvaka

The Shrâvaka should remind himself daily that the most immediate goal of his life is to enter the path of training. To this end, he seeks to gain control over his thoughts and to lead a pure life.

At least three times a day he should call his wandering mind to order and present his ideal to it; these three fixed points should be: morning meditation, midday, and in the evening before going to bed.

Meditation: Sit cross-legged on the floor or on a low stool with the two palms of your hands facing down on your knees. Back straight, not stooped, eyes closed. Say slowly the verse committed to memory the previous evening; meditate on it, try to fathom its meaning and do not let the mind stray to anything else; if it does, bring it back and fix it on the verse. Do this for five minutes. Then turn your thoughts to the highest self as the God outside and within you, and impress upon yourself that you are one with him; say: “Brighter than the sun, purer than the snow, finer than the ether is the self, the spirit in my heart. This self is me. I am this self.” This also takes five minutes. Then turn your thoughts to the perfect human being, the Master, radiant with love and divine beauty; think of him as the embodiment of the monthly virtue. Assuming that this virtue is “compassion,” imagine how it would express itself in your behavior, and conclude with the earnest wish: “May I, through compassion for all beings, prepare to become a disciple of Him who is Himself compassion.” Again, five minutes. If there is an opportunity to meditate for half an hour, the times can also be doubled.

At noon: At noon, gather your thoughts and fix them on the idea that you are neither your body nor your mind, but the spiritual person. Repeat: “Brighter than the sun, etc.”

Before going to bed: Review the events of the day, paying particular attention to your thoughts, your desires, and the effect of your behavior on the well-being of those around you. Memorize the verse for the morning meditation the following day. The Pledge of the Esoteric School of Theosophy

Pledge of the School

I pledge myself to endeavor to make Theosophy a living power in my life, and to support the Theosophical movement before the world.

I pledge myself to maintain a constant struggle against my lower nature, to abstain from untruthful und injurious speech, and to be charitable to the weaknesses of others.

I pledge myself to do all in my power, by study and otherwise, to fit myself to help and teach others.

To all this I pledge my word of honor, invoking my Higher Self.

Name............................................................

English translation based on a handwritten draft by Rudolf Steiner, archive number 3211.

I pledge to endeavor to make Theosophy a living force in my life and to strengthen the Theosophical movement in the world.

I pledge to maintain constant strictness against my lower nature, to keep away from untruthful and unrighteous speech, and to lovingly deal with the weaknesses of others.

I pledge to do everything in my power, through study and in other ways, to advance myself and teach others.

I give my word of honor, invoking my higher self.

First rules given by Rudolf Steiner in 1904

Enclosure to the letter to Amalie Wagner dated August 2, 1904. The original manuscript is not available.

Confidential E.S.T.

Order of Shrâvakas

Meditation on behalf of the head of the school

I. Rules

1. Meditation should be done every morning, preferably before a meal.

The type of meditation is determined by the Arch-Warden.

2. In the evening, before retiring, a sentence given by the Arch-Warden is to be repeated in thought and then a brief review of the experiences of the “day is to be cast.

3. A quarter of an hour is to be devoted daily to the study of a book chosen by the school management.

4. Every 14 days, a brief note should be sent to the Arch-Warden indicating whether the daily exercises have been performed or, if not, for what reason they have been omitted.

5. The Shrâvaka should keep a notebook in which he should record every day whether he has done the exercises.

6. The consumption of all types of alcoholic beverages is forbidden to the Shrâvakas, as such have a harmful effect on the brain and particularly on the organ that leads to spiritual knowledge. Without observing this rule, all efforts of both the teacher and the Shrâvaka are in vain. An exception can only be made if the doctor prescribes alcoholic beverages.

7. Abstinence from meat is not required, but it is pointed out that abstinence facilitates the fight against the lower human nature. Any changes to the diet must be made with the utmost caution.

II. Business rules

1. Receipt of received papers, etc. indicate

2. Keep in locked box etc.

3. Return upon leaving

4. Report change of address.

III. Pledge

(To be copied and sent to the Arch Warden with full name and address)

I give my word of honor that I have carefully read the rules of the order and that I will endeavor to follow them closely. I also promise that I will not show any of the papers or books that are given to me with the designation: “Confidential, issued by the head of the E.S.T.” to anyone who does not belong to the school.

Furthermore, I promise that I will return all papers to the school administration upon request.

Age: Name:
Religion: Address:

Handwritten enclosure to the letter to Michael Bauer dated August 14, 1904. The cover page reads:

Confidential. On behalf of the head of the school E.S.T. (Esoteric Theosophical School).

Rules of the Shrâvaka Order

1. Each member shall practise meditation at a specific hour in the morning (as is compatible with their health and duties), and before taking any food.

2. Each member shall practice a quarter of an hour of meditation before going to bed in the following way: a) they shall raise their thoughts to the higher self by silently visualizing a very specific sentence. b) they shall look back on the experiences and actions of the day.

3. Each member should spend half an hour of the day studying a serious book chosen for him by the school.

4. Each member should create a notebook in which he or she – very briefly – records each day whether he or she has meditated and, if he or she has not meditated, for what reasons. The head of the respective department is to be informed every two weeks about the success of the meditation. After three warnings, negligent members will be asked to leave the order and to return their papers.

5. Members should refrain from drinking any alcoholic beverages, except when prescribed by a doctor. Such drinks have a detrimental effect on the brain and especially on those organs that serve the development of spiritual life.

The consumption of meat is not prohibited, but it is pointed out that it is better not to eat meat because it makes the fight against the lower nature easier.

Template for the probably first hectograph-printed rules. 1904. According to two handwritten sheets with a cover sheet, archive number 3023-25. The cover sheet bears the inscription:

Confidential. In the name of the head of the school. Shrävaka-Orden der E.S.T. Rules. Presented by Dr. Rudolf Steiner, Arch-Warden of the E.S.T. for Germany, Austria and the German-speaking part of Switzerland.

1. Each disciple should get up at a time set by himself that is compatible with his health and family commitments and, after washing, should perform a meditation before consuming any food.

2. The student should devote as much time as he can to this meditation in order to perform it intensely and undisturbed. (Average time about 15 minutes).

3. The student should spend a few minutes reviewing the day before falling asleep.

4. The student should devote himself to reading when prescribed to do so by the school.

5. The student should keep a notebook in which he records daily how he feels about complying with rules 1, 2, and 3.

6. The pupil should join together with other members of the school to form a group, if the head of the school prescribes it.2Regional groups, led by a so-called “Sub-Warden”, also existed under Rudolf Steiner. For example, in Nuremberg under Michael Bauer (see Rudolf Steiner's letter to him dated August 4, 1907), and in Stuttgart under Adolf Arenson, who, according to his certificate from Rudolf Steiner, was appointed in 1906 and also held meetings.

7. The consumption of alcoholic beverages is strictly forbidden because, according to occult experience, such consumption destroys the spiritual organs and makes all efforts of the pupils and leaders impossible. An exception could only be made on medical prescription.

8. Meat is not excluded, but the abstaining pupil will experience that his fight against his lower principles is made easier.

First circular letter, sent by mimeograph on June 5, 1905 ³

On seven undated handwritten sheets (archive no. 4407-13). The cover page reads:

Confidential. First Rules of the Esoteric School of T.S. On behalf of the Head of the School.

The Esoteric School of Theosophy

While the “three goals” of the Theosophical Society are well known, it has yet another goal that is not publicly discussed, namely, to help develop the inner life of the more serious and dedicated of its members, to show them the way to the “narrow, old path” that leads them to the higher realms of existence.

Through this goal, the esoteric school is the heart of the Theosophical Society.

The school is divided into degrees. The first degree consists of the order of examination; the next is the first degree, the next the second, and so on.

The newcomer enters the order of examination. He has no vows to take, only the promise to return his papers when asked and to regard them as a thing spoken of only among members of the School.

For those who enter the School, a description of the further organization of the School will be given in the course of the next three weeks.

But first we will speak of the immediate tasks by which the one on the path of examination reaches his goals. These instructions apply initially to the first two months. After that, further instructions will be given. One has to remain on the path of examination for at least twelve months. Then the first degree can be attained.

One achieves the goals of the examination path initially by observing a “daily rule”. It consists of the following:

The follower of the school should get up at a certain hour and, before having a meal, engage in meditation. The hour for this is not determined by the school. Each person should set it for themselves, but then strictly adhere to it. Only by organizing his life in a regular (rhythmic) fashion can man integrate himself into the rhythmic universe and in this way emulate the divine laws of this universe himself. In this emulation of the great laws of the universe lies the possibility of attaining a higher existence.

1. The morning meditation begins with the seeker of truth seeking perfect concentration within himself, so that during the time set aside for this concentration he hears, sees and so on nothing outside, and also remembers nothing belonging to ordinary life. First, in such inner silence, he should turn his thoughts to the Divine in the universe. And then he should realize that his own self is one with this universe. To this end, he should say the following words to himself in perfect concentration. These words should not just speak to the mind, but to the whole person; they should be a complete inner experience:

Brighter than the sun
purer than the driven snow,
more subtle than the ether
is the Self
the Spirit in my heart
That Self am I
I am that Self.⁴

2. After you have finished, concentrate on one of the sentences from “Light on the Path” for the first 14 days on

“Before the eye can see, it must wean itself of tears”,

the following 14 days on:

“Before the ear is able to hear, its sensitivity must fade,”

another 14 days on:

“Before the voice can speak before the masters, it must unlearn its wound,”

another 14 days on:

"Before it can stand before them, the soul must water its feet with the blood of its heart.

The point is not to speculate about these sentences, but to live with them inwardly for a few minutes, to immerse oneself lovingly in them.

3. After this has also been completed, everyone should turn their thoughts to what the divine is for them. They should surrender to this divine in full devotion. This third part should be a kind of devotion to what one recognizes as one's God.

The entire meditation should take about 15 minutes. It is important to see that you are completely awake during meditation, not falling into a twilight state of consciousness.

4. In the evening, before falling asleep, take a look back at the experiences of the day for 3-4 minutes. You ask yourself how you have experienced things and whether you have gained enough from them; and regarding what you have done, you ask yourself whether you could not have done better. In this way, you become your own objective judge. One should not develop remorse. This is worthless for one's own personality and for the world. But we should learn from our past every day for our future, and thus make life a lesson. All evolution consists of this. The review should be done in such a way that one begins with the last experiences in the evening and progresses towards the morning (retrogressively).

5. You should keep a notebook in which you write a few words every day about how the morning and evening meditation went and from which you can inform the head of the school about your progress when requested.

6. Drinking alcoholic beverages is incompatible with the tasks of meditation.

7. Abstinence from meat dishes is not required, but is recommended because it furthers the attainment of the goals of the esoteric school.

More in the next three weeks.⁵

Second circular letter to all esoteric students Based on a handwritten template

Berlin, October 17, 1906

Confidential!

To all those who have approached me seeking esoteric training, I convey my best wishes “in spirit and in truth” with the following information.¹

This communication contains things that everyone who strives for esoteric development should make it their duty to observe. They do not belong to the actual meditation, but should be cultivated outside of it. The matter is to be understood in such a way that esoteric training is only justified if these demands are made of the student at the same time. Success can only be achieved in this case.

At the same time, it should be noted that patience is necessary for esoteric training. Let no one believe that his success will be greater if he longs for or demands new instructions. Everyone should stick energetically to the instructions given to him; repeat them over and over again until he receives new ones. No one who really needs something will be left unconsidered at the right time. Whether this patience is exercised depends on it.

The disciple should report to me immediately anything unusual he notices or thinks he notices in his mental and physical condition as a result of the exercises. He should also report anything else he needs advice or psychological support on.

Further necessary messages will follow in due course. If everything is properly observed, the masters of truth will guide the student's path.

In this sense,

Dr. Rudolf Steiner

Berlin, Motzstrasse 17

Supplement

The following transcripts are apparently drafts of a writing about the Esoteric School, which, however, was not realized.

Undated manuscript, archive number 3220

1. The School says: Pointing out that man does not find himself in sense perception.
2. The School speaks of the world of knowledge as one that a spiritual messenger imparts.
3. The School speaks of spirit-created words.
4. The school shows how man must overcome the enemies of knowledge within himself.

Undated manuscript, archive number 3196/97.

Outside the school gate: Teacher: What do you want from me? Pupil: I want to test everything and keep the best.

Teacher: Then you have no business in this school, because you already know what the standard is for the best.

In preschool

I

Teacher: What do you want from me? Pupil: I strive for the truth.

Teacher: Then let the truth test you; it will keep the best of you.

II

Teacher: What have you learned?

Student: I have learned to let the truth judge me.

Teacher: Then you know what humility is: practice it until it is completely your own.

Question:

You strive for self-knowledge? Will your so-called self mean more to the world tomorrow than it does today, once you have recognized it?

1st answer:

No: if tomorrow you are nothing but what you are today, and your knowledge of tomorrow is only a repetition of your being today.

2. Answer

Yes: if tomorrow you are a different you than today and your new existence tomorrow is the effect of your realization today.

Theosophy is the realization of the divine self in man; but many believe themselves to be Theosophists when they see their own little self as divine. In many cases, self-knowledge is nothing more than selfish self-reflection.

Some Theosophists believe they recognize the divine self in themselves; but they merely confuse their small human self with the divine.

You only want to find the master in yourself, not in another; how deeply you are entangled in your separate existence! Don't you know that the guide is your self!?

They say that the masters can be found everywhere; this is certainly true, but if you are nowhere, you cannot find them in “everywhere”.

On the Hierarchy of the Adepts

Undated manuscript, archive number 3207/08.

Since the root race of the Hierarchy of Adepts descended to Earth and the Sons of the Fire Nebula came down as teachers of humanity, the world has never been without teachers, and there has never been a missing link in the sacred chain that begins with the nameless One who is the great initiator and ends with the lowest disciples, who have pledged themselves to the service of the Great Lodge in one of the prescribed ways. The final division of the Hierarchy, beginning with the first, the great Initiates, is formed from the ranks of the disciples of the Sacred Science. And these are recognized as disciples when they enter the school and are admitted to the path of examination. Then they are given the first instructions to help them take the first steps.

Today you enter such a school as a committed member; the gate of the path of testing hovers over you and closes; we greet you within it in the name of the Masters, who have granted the means to enter the temple where true initiation is given, and to whom you shall turn your heart and mind each day. For your entrance would be of no use if it were not itself the first step on the path of testing. And what is the use of entering a path that one does not go to the end of? There is no difficulty that you do not create for yourself; there is no obstacle that the God in you could not overcome.

Listen to what our master says:

“A clear life, an open mind, a pure heart, a sincere mind, an unfolding spiritual conception, brotherly affection for every fellow disciple, willingness to give and receive advice and instruction, a loyal sense of duty to the teacher, willing submission to the demands of truth, trust in the teacher and faith that he is in possession of the truth; brave endurance of personal inconvenience, valiant declaration of the principles, a wholehearted defense of those who are unjustly attacked, and a steadfast eye single to the ideals of human progress and perfection as portrayed by sacred science: these are the golden stars by which the way is marked out which the student must tread to the Temple of Wisdom.” ¹

Conversation between Master and disciple

Record from a notebook from 1906, archive number 488 ²

The disciple said to the Master:
What is the way to life in the realms
of the supersensible, where the spirits create
and the souls recognize?

The master said:
If you are able to be for a while where
none of the dependent beings touch you, then
you stand in the creation of the spirits, if you
are able to be for a while where none of the
perceiving senses speak to you, then you recognize
through the power of the soul.

The disciple said to the Master:
Where is the place to which I am thus directed?

The Master said:
The place is in the I; but you will find it
only when your I leaves you, when
silent your volition and extinguished
your senses; and speak the “I will”
and alive the “I think”.

The disciple said to the master:
How can I speak, “I will,” when
my volition is silent; how can I my thinking?

The Master spoke:
Only the volition that you do not want reveals
“I”; only the thought that you do not think
announces the ‘spirit’.

• 1. Regarding these rules, see also the “General Requirements (subsidiary exercises)” in GA 267 (in preparation); or in the special edition “Instructions for an Esoteric Schooling”.
• 3. Entry in notebook (archive number 124): “5.VI. 05 Esot. Mitt. I sent to 8 members.
• 4. See page 447.
• 5. Is not known.
• 1. The so-called “ancillary exercises”; see “Instructions for Esoteric Training”.
• 1. Quote from H.P. Blavatsky, E.S. Instruction No. III, see page 467.
• 2. In the notes taken by participants at the E.S. hour in Berlin on June 5, 1908, this conversation is referred to as coming from the “original book of the Rosicrucian school”. See “From the Content of the Esoteric Lessons”, CW 266/1.

On the essence of practice
Transcription for Prof. Dr. Hans Wohlbold, Munich, from 1917.

The essence of practice lies in the appropriation of the imaginative activity that can elevate spiritual reality to knowledge. The essential thing is that this imaginative activity is experienced independently of the physical organization. It is a matter of experience to know: now I notice how I am able to think, etc., without the usual conditions of the imagination being tied to the physical body. This point in time occurs in the course of practice. In particular, I advise:

1.) In the evening, a backward imagining of the day's experiences. This is a first step with an imagining that does not bind itself to the usual pursuit of imagining. The imagining becomes freer.

2.) To concentrate in complete calm on a short train of thought. This should be completely manageable, so that one does not mix in unconscious or subconscious reminiscences of images, etc., but really remains in a mental activity with complete awareness. Then one lets the thought-content fall away in consciousness and tries to retain the energy, to remain consciously for a short time without thought-content. In this way one brings the ability to perceive to that calm energy which is necessary to grasp the spiritual, which otherwise, as it were, falls through the meshes of ordinary thinking and thus does not come to consciousness.

I advise doing exercises 1 and 2 in the evening.

In the morning it is good to do a kind of thought-concentration similar to the second one. Pictorial imagination can play a role here, as I have discussed in principle with the rose-cross exercise in the second part of “Occult Science”. In order to gain the necessary calmness of thought concentration, it is good to do the six exercises (as auxiliary exercises) described in the second part of my “Secret Science”.

The purpose of practicing lies partly in the application of stronger soul activity in contrast to the ordinary. Just as in the physical world, at critical points, the quantitative naturally changes into the qualitative, so the increase of the ordinary capacity for knowledge becomes that which can have the spiritual world as its object.

Exercises for Adolf Arenson
given in Stuttgart at the beginning of April 1904
Manuscript archive number 5299, 5300, 5301.

I. Every day, review the experiences of the personality during the day. You consider the most important experiences you had during the day and the way you behaved within them. All this is done with the aim of learning from life. How can I do a better job of something I did today? Such questions are asked. This does not make you dull to pleasure and pain. On the contrary. You become more sensitive. But you don't get stuck worrying and regretting what you've done; you turn it into a resolution to do better in the future. You become your own architect. Just as an architect does not stand and regretfully lament over a house he has built, that it is not better, but rather evaluates the experiences he has with the less good one for a next possible construction, so man does the same with himself. Our personality is lost in regret and worry; through learning it rises. Regret and worry are of no use; we should spend the time we waste on them on our upward development. The whole process should not take more than three to four minutes. You then fall asleep with a manas that has received the strength to develop upwards within itself. If you can add an important resolution for life or even a good thought for fellow human beings, it is particularly good. This gradually transforms you, because you have given the manas, which is free of all personal barriers during sleep, a worthy content that promotes development.

II. In the morning as the first mental work of the day:

a) Elevation to one's own higher self through complete surrender to the formula:

I am the living urge in my covers.
My higher self is pure like the purest crystal.

b) Concentrated devotion to a high thought. The meditation of Bhagavad-Gita, chap. III, Karma Yoga, is best. From the third verse onwards:

3. As I have already told you...

Always just one verse. You stay with one verse for two weeks. After two weeks, you choose the next one and so on. In this meditation, as well as in the previous elevation to the higher self, the field of vision of consciousness must be completely pure. Every other thought must be kept away completely. If one should arise, it must be banished with all one's strength.

c) Devotional mood toward that which is most sacred to one. (The Creative All, God, etc., according to the personality, according to what one has learned to honor and name as the highest.)

For the morning meditation, 8-10 minutes.

Patience and perseverance, absolute earnestness are absolutely necessary. One must get into the mood in which the spirit perceives this meditation as a need as natural as the body's physical needs. And then one waits to be given. It will be given to everyone in due time.

It can be started now on April 16 (not earlier), then again on May 16.

Handwritten Exercise: Archive number 3105/06

Morning meditation - 5 minutes

1. Brighter than the sun
purer than snow
finer than ether
is the Self
the spirit in my heart
That Self is me

2. 5 minutes

Inhalation: seek the way - 1 time (deep, calm)

Breathing retention: Search for the path in contemplation – 3 times.

Exhalation (not in spurts): Search for the path by boldly stepping out of yourself – 2 times.

(3 times)

because:

14 days: Before the eye sees
14 days: Before the ear
14 days: Before
14 days: Before them

3. Devotional surrender to one's own divine ideal. 5 minutes

Ending:
1st month: Self-confidence
2nd month: self-control
3rd month: presence of mind
4th month: energy

In the evening

Review of the day: If there was an experience:
Have I learned enough from it?
If there was an action:
Can't I do it better?
Without regret. Only with the intention of learning from life.
From back to front. From evening to morning.

Without alcohol.

Handwritten Exercise: Archive number 3107

In the morning

I.) Brighter than the sun
purer than the snows
more subtle than the ethers
is the Self
its spirit in my heart
this Self am I
I am this Self.

Full waking consciousness.

II.) Think of the left hand and the heart and at the same time imagine:

Seek the way

Now you stop at the heart and think:

Seek the way of inner contemplation.

Now think of the right hand and fold it over the left, imagining:

Seek the way by boldly stepping out of yourself.

III.) Devotional surrender to that which one regards as a divine ideal.

In the evening

Review of the day.
Without regret.
From evening to morning. Backwards.
You can fall asleep doing this!!

Exercises from a Notebook: Archive number 105, 1906

February 16.

1.) Radiant ---

2.) Inhalation, exhalation, holding the breath.

I am, which is poured through the whole body.

This three times in succession, whereby actually the “I am” should accompany
the whole process.

Inhalation, exhalation, retention of breath
It - whereby it is actually “I” - It is
This again three times

Inhalation, retention of breath, exhalation The inner being

3.) The currents within the body.

Then, after the meditation, a sinking into and letting oneself be affected by the following figures:

What does it mean to disappear into oneself and to arise again from one's disappearance?

How does a point become a circle, and how does a circle become a point?

What is inner, what is outer; what is upper, what is lower; what is matter, what is spirit; what is physical matter, what is ether?

What is astral?

How do the spirits of the sensation affect the wearer of the substance?

Imagine that the lines are clasps made of whalebone, which are in the above position; but in every moment they resist this length through their strength.

Handwritten Exercise: Archive number 3187/88

In the evening

First look back over the life of the day, presenting individual episodes of this life in pictures. Going back from the evening to the morning. This need only take 5-7 minutes. Then, with the feeling, “From the spiritual world my self flows to me,” concentrate on the center of the eyebrows and direct the words to this point:

“I am.

Then, with the feeling, ‘The spiritual world lives soulfully in the silent word,’ concentrate on the larynx and direct the words to this point:

”It thinks”.

Then, with the feeling: “The spiritual world creates its knowledge,” concentrate on the heart, arms and hands and direct the words into this area:

“It feels.”

Then with the feeling: “In me the spiritual world creates its self-awareness,” concentrate on the aura, which is thought of as egg-shaped and surrounding the body; at the same time, direct the words into this area:

"It wills.

The meditation should last 10-15 minutes.

In the morning

The meditation of the Rose Cross, as described in “Occult Science”.

In addition, the 6 subsidiary exercises.

Handwritten Exercise: Archive number 6860-62 with note:
End of August [1906] Stuttgart.

Immerse yourself completely in the idea of

an impersonal higher self

It is not important that you visualize something prescribed by someone, but that you try to form the best idea of the “higher self” that you can, based on your level of development.

Now treat this idea as if you were placing it in the place inside the head where the pineal gland (Z) is located. Transfer your consciousness there for a while and fill it completely with the above idea of an “impersonal higher self”. So for a while you imagine that your own being is in Z, compressed, and that you are the above idea. Banish everything else from your consciousness.

Once you have done this for a while, slowly guide the above idea from Z in a line to the beginning of the spinal cord, approximately where the brain passes into the spinal cord. Then you continue it from there approximately down the area of the spinal cord to a point called K (kundalini). After imagining that you have imbued the above idea with kundalini power (spiritual) fire, you slowly guide it back up along the spinal cord to a point inside the head: approximately at the point (B) of the small brain (back of the head). Now you imagine (impersonal higher self) from this point in two lines to the two eyes and let it flow out through them, as it were, into infinite space. Then you draw it back in through the eyes and guide it to point B. Do this again by leading the image from B to the two ears, letting it flow through them into infinite space and then back

to B through the ears. Once you have imagined that you have led the “impersonal higher self” through space twice and filled it with its content, then lead the thus enriched idea again from B through the spinal cord to K, imbue it there in the imagination with the spiritual fire and now lead it very slowly (so slowly that the time during which one ascends from K to the point at the throat at laryngeal level takes about 20 minutes) to the throat (at laryngeal level). There one now thinks intensely:

I am not you.

I, the concept of the higher self according to all the paths it takes in the above sense.

You, the ordinary self that one does not identify with at this moment.

Handwritten Exercise: Archive number 3192

Christian Gnostic Meditation

I. Early in the morning, immediately after awakening, when no other impressions have yet passed through the soul, one seeks to free the consciousness completely from all memories of everyday life, one seeks to distract one's attention from all external perceptions. Then, when one has attained this inner silence, one lets live alone in the soul:

The first five verses of the Gospel of John. II. Then, for the first fortnight, one should try to recall one's whole past life in order to get to know oneself completely. After the first fortnight, one should read the whole Gospel of John, so that one lives in one chapter every day for seven days.

So in the first 7 days: 1st chapter from sentence 6 to the end
So in the second 7 days: 2nd chapter
etc.

When you have reached the 13th chapter, you try to experience

foot washing to experience the feeling of how every higher being owes its existence to the lower ones, and must therefore humbly bow down to them.

Flagellation the feeling that one can stand upright facing the scourging of life, i.e. facing all suffering and pain.

Crowning with thorns: the feeling that you have to stand tall, even in the face of all scorn and mockery.

Crucifixion: the feeling that your own body is something alien that you carry and to which you are tied from the outside.

Mystical death: You experience the curtain that still covers the spiritual world, but then also how it tears and you look into the spiritual world.

You learn to see the causes of evil and the evil ones: descending into hell.

Entombment: You feel at one with all beings on earth, with the earth itself. You are immersed in it.

Resurrection: This can only be experienced because the words of ordinary language are insufficient to describe it.

III. Then one calls the figure of Christ Jesus to mind and delves into the following image:

I, in Your Spirit.

In the evening: review of the entire day.

I and III are the same every day; only II changes every 7 days, as described.

After completing cycle II, you start again from the beginning and so on forever. After a long time, you may experience the inner and outer symptoms mentioned in the description of Christian development.

Outwardly one feels as if one's feet are surrounded by water.

Outwardly one feels a burning sensation etc. over the whole skin.

Outwardly one feels pain in the head.

Outwardly the wounds redden during meditation.

Internally, one experiences the vision as if one were personally performing the washing of the feet.

Internally, one sees oneself being scourged.

Internally, one sees oneself wearing the crown of thorns.

Inwardly you see yourself crucified.

Exercise with the Rose Cross Visualization.
Handwritten manuscript archive number 3229

Evening:

1.) Retrospective. Pictorial. Retrospective.

2.) Search You, my soul, to plunge into yourself, sensing you;
At the bottom of you lies your spirit;
In your spirit the spirit of the world is at work.
I am in all this
thinking feeling
living.

(Peace of mind)

In the morning:

In you, you world letter
I see
The sevenfold workings of the spirit
In seven rose stars
The dark paths of life
In the black wood of the cross
I am in all this.

(Peace of mind)

Handwritten Exercise: Archive number 3236/37/38

In the morning:

Concentrate on a line that goes through the body, so

The line does not go through the spinal cord, but a little in front of it through the body.

Then meditate on the following words:

Warming light penetrates into me from above
The gravity of the earth spreads warming light within me
and shapes me,

Then, for a longer period of time, hold the idea

I am

Then do not imagine anything, but wait in empty consciousness for what comes.

In the evening: try to concentrate on your own physical sensations in the following stages:

I am my head
I am my neck
I am my arms
I am my chest wrapping
I am my heart
I am the blood that circulates in me
I am my lungs

Then, concentrate on the breath in the following way:

Concentrate on inhalation and perceive the inhaled air as J

Concentrate on the inhaled air filling the body and perceive it as A

Focus on the exhalation and feel the air leaving the body as O

Do this for seven consecutive breathing cycles;

then focus contemplatively on the inside of the head (point a)

Feel as if the sound J A O were resounding there; hold this sound for one to two minutes, then imagine nothing but wait in empty consciousness for what comes. Neck: luminous stream along the spine A

Luminous stream from the center of the eyebrows to the neck: J

Luminous stream along the spine: A

Light flow inside from the spine back to the center of the eyebrows: O

(seven times every 2 minutes (14 minutes)

J A O penetrates into me through me out of me

J A O creates forces in me through me out of me as often as

J A O lives, webend in me through me out of me, possible.

Mood:

J A O as the name of Christ
This is connected with the secret of
how Christ works in man.

Handwritten Exercise: Archive number 5273

1.) Evening: 4-5 minute review of the day's life (in reverse chronological order).

2.) Evening: The following meditation for 4-5 minutes:

I feel myself in the space of light (thereby imagining the light-filled world around me)

Light weaves my etheric body (imagining my own body consisting of light)

I feel myself in the world of colors (imagining a sea of colors in which you yourself are)

The world of colors of the mind gives me the soul (imagining your own soul).

In light and color, My Self thinks, feels and wills.

3.) In the morning: Imagine a black cross with seven shining stars.

Meditate on this:

4-5 minutes:

My Self
Thinks, feels and wills
Through light and color 4-5 minutes
I rest quietly
In my higher self
My I In
Christ.

In addition, the six exercises: concentration of thought, etc., as they appear in Occult Science.

Handwritten Exercise: Archive number 3233

I. Day: Evening, 10 minutes:

Summarize a realization in a short sentence.

Transformation into a mathematical or physical symbol.

Breaths:

Inhalation: Consuming the symbol for several minutes through the head.

Holding the breath: Storing the symbol.

Exhalation: Imagine letting the symbol out along with the air you breathe out, without the symbol.

Morning: 15 minutes:

Repeat the same exercise.

Remain with an even inner soul, without external impressions and without memories of life on the physical plane.

Day 2:

Evening:

Summarize a realization into one sentence.

Transform it into a plant symbol.

Breaths:

Inhale: Consume the symbol through the heart.

Holding the breath: Holding the symbol

Exhaling: Imagining that you are holding the symbol within you and letting out air without a symbol.

Morning:

Repeat the exercise and remain as on the first day.

III. Day:

Evening:

Summarize a realization in a short sentence.

Transform it into a symbol from the animal kingdom.

Breaths:

Inhale the symbol through the larynx.

Hold your breath: Hold the symbol.

Exhalation: Imagine that [the] symbol remains inside and empty breath goes out.

Morning: Repeat as on other 'days.

No alcohol. No lentils, beans, peas.

Handwritten Exercise: archive number 5269

Evening:

1.) Retrospective review of the events of the day in reverse chronological order. 4-5 minutes.

2.) First, concentrate on the visualization: I think things and facts.

Hold this visualization for about a minute, excluding other thoughts.

Then concentrate on the visualization:

My thinking flows in time.

Hold this image again for a minute.

After this preparation, concentrate on the following in succession (3-4 minutes):

I follow the flowing thought
I will recognize my will in my thinking
I will find my I in my thinking will
I will live as I in my thinking will
I await the solution of the I from the I.

Then a calm inner frame of mind.

In the morning: visualization of a blue circular area with a red surrounding.

Then transform it into a red circle with a blue surrounding. Transform back into the previous state.

Do this 7 times in a row.

Observe inwardly how, as a result, thinking gradually becomes mobile, free within itself and ultimately elevated to a body-free state.

With the soul thus prepared, concentrate on some simple object and observe how this inner activity is now different from what it would be without this preparation.

The whole thing takes 4-5 minutes.

Do the six exercises as in the second part of “Occult Science”.

The time indications are, of course, based on how you feel.

Handwritten Exercise: Archive number 3230.

In the morning:

I recognize the thought-image
of a being
in my head;
I think the feeling-rhythm
invigorating my being
in my heart;
I feel the willpower strengthening my limbs in my entire body.

At noon:

Let the power of the right eye flow into my left arm and the power of my left arm into my right leg.

Let the power
of the left eye flow
into my right arm
and the power of my right arm
into my left leg.

Before falling asleep:

I will
leave my body
My feelings follow me
My will enters the spiritual realm
power permeates him
He seizes all limbs when awakening

Supplement

End of an exercise with no beginning. Archive number 1704.

Now, with all your strength, as far as your memory reaches, go through your own life in concrete terms and feel responsible for descending into this incarnation; say to yourself that every part of one's destiny has been earned by myself – then realize the distance that exists between the life in such an incarnation, burdened with unbalanced karma, and the life of the purified person – with a completely balanced life account (karma).

Looking up to the idea of a purified Master.

That is what I shall become, that is what I want to become.

Notes on “Light on the Path”. From a notebook from 1906. Archive number 105. It is not known what the individual dates refer to.

II/1 (meditation of 1/11) is about the following:

When the higher self has taken complete possession of the person, when the personality shell has fallen away, then the whole choir of higher spirits can speak through him, just as the sensual world speaks through him before – in order to prepare for this moment, one must develop within oneself the attitude that renounces defending one's own, separate self. One ceases to be a warrior; one becomes an instrument of the Warrior.

The saying does not refer to the higher fact itself, but gives the instruction for developing the attitude through which the higher fact is attained.

On the meditation of 12/1.

Instead of “king”, it should be “kings”, because [one] is dealing with whole hosts of higher spirits; however, one can only speak of one fighter because at this level of being, the many resonate in complete harmony so that their expression appears as one.

From the meditation of 13/1.

Nothing – at least nothing essential – is left behind, but is redeemed in the course of time, i.e. absorbed into the higher. The higher (good) itself absorbs evil in the course of time and transforms it into good through its own power.

First of all, we are dealing with the divine spirit. It could not develop up to certain levels if it did not repel evil from itself and thus first reached a certain height without this evil.

264-17

With the evil in him, he could not have reached a height; but now at this height he is able to retrieve the evil and take it with him on his further journey.

The saint redeems the criminal. God redeems Satan.

Regarding 16.1

Wherever intuitive knowledge is mentioned here, it should be read as 'imaginative' knowledge. Intuitive knowledge is developed through [the] second sentence: unlearning sensitivity.

1. Sensory knowledge: everyday knowledge.

2. imaginative knowledge: spiritual seeing (pictures)

3. intuitive knowledge: spiritual hearing (the inner word).

4. knowledge of God - complete oneness with the absolute.

The realization regarding [name] is quite correct, and the more you attain in this direction, the faster you progress. However, we must give each such thought the right spiritual weight by acting as if we could do everything despite the opposite assumption:

1. I am clear in my feelings that [the person concerned]'s fate is the right one.

2. I am clear in my will that I should nevertheless act as if I could extend [the person concerned'] life into the immeasurable.

Feelings and will must always go in opposite directions. Otherwise, the realization is not spiritual, but abstract.

Except during meditation: reflection.

During meditation: live with the contemplative thought.

Regarding January 19:

When considering such ideas, it is always important to keep the counter-thought in mind: Inner peace should never be bought by turning away from the outside world, but always only after harmonizing with the outside world. This is just the same as with two other pole thoughts, for example; the esotericist never thinks or speaks one or the other without at least subtly striking the corresponding opposite pole in the background. Say, for instance,

God is in me

, then I should at least think subtly:

I am in God

, and thereby the one-sided thought-form is always paralyzed by the corresponding other, as for instance the physical body is paralyzed by the etheric body.

264-18

The forces (r ) act within the body and would immediately dissolve it if the pole forces did not hold it together from the outside. Dynamically, the etheric body is the positive pole and the physical body is the negative pole.

20.

Excessive emphasis on the inner self can easily lead to rigidity in the ahamkara. One can rise very high and still remain in it. That is why all esotericism has an important sentence:

Everything contributes to your immortality,

what is not done for this immortality

is done.

For example: if I devote myself to a teaching, I do raise myself, but not completely. If I build this teaching into a Gothic cathedral or into the soul of another person, or even just into my dealings with people, then what I have planted outside myself becomes part of my eternal body.

164-19

The building plan as such

The master builder dies.

The effects of the cathedral become the building blocks of the eternal soul of the master builder. This is also the basis of the sentence:

Pray and work.

Contemplating the absolute, the relative has lost all power over you. Polarity thought:

You cannot recognize an absolute without shining the light of the absolute into the relative.

A criminal is only recognized in his relativity if one is clear about how the divinity in the criminal reveals itself.

Such a dream can be a very good pointer: Tired swallow - Looking into development (symbolized by the swallow emerging from the reptile) is initially tiring and allows the wings to unfold less than independent progress in dullness. Seen more deeply, however, the former leads safely to the goal. It is precisely the deepest wisdom that appears worthless to people who live only in the moment. Such thoughts play around you and sometimes break through in dreams.

The dream of the 24th is significant. All such dreams are symbols of higher truths. The first part: floating in the vegetable corresponds approximately to the image of man in the 5th round. (There is no longer any mineral present). All visions that have a basis are prophetic to a certain extent, for no highly developed human being can see anything that will not later become part of the experience of all human beings.

Consciousness will only achieve continuity when experiences are present not only in dreams but also in dreamless sleep.

Dream experiences are images analogous to the seen image. Dreamless sleep experiences are always hearing experiences and, if they are to be of any value, articulated hearing experiences, e.g. words.

Sometimes you don't even need to understand the words. Because they can appear in the reminiscence as in a language that is not understood by us.

ad. 25.

All forms are at the same time expressions of the eternal. If we seek the eternal in form, we find it; if we seek it by fleeing from form, we separate ourselves even further.

264-20

ad. 26.

The subtlety of vibrations causes a heightened sensitivity to the outside world. A drunkard is immune to the vibrations of another drunkard. Therefore, at first the drinker becomes unpleasant to the non-drinker. It is the same with everything. Through the subtlety of vibrations, evolution precisely unlocks all impurity, baseness, etc. of the surrounding world, and in this way only an intensification of crucifixion in the material world can be achieved. The capacity for suffering in the world around increases with evolution. Only when one has overcome oneself, i.e., has stepped beyond the subtlety of the vibrations, then comes peace. But then one has not finer, but on the contrary simpler vibrations in oneself. Not refinement, but simplification of the vibrations is what matters.

I. Two undeveloped people.

264-21

The vibrations correspond to each other, and consequently they coincide; one does not perceive the other.

264-22

II. An undeveloped and a developed person.

264-23

Each individual rhombus of the second one perceives those of the first one, but cannot paralyze them.

III. An undeveloped and a more highly developed human being.

264-24

The simple vibrations of the second one do notice the deviations in the first one, but they are strong enough to paralyze them.

ad. 27.

This in particular should be considered in the light of the previous law of simplification. Man becomes greater when he becomes simpler.

ad. 29.

It is important to understand that sensitivity is not the same as sensitivity. It therefore means:

Before the ear is able to hear, it must replace sensitivity with a simplified perception. In sensitivity, the person reacts to the external world. In the perception, the eternal that is absorbed into the person permeates the external world with the simple rhythms of infinity.

ad. 30. All in the sense of I II III.

ad. 3/2.

The masters are not a bulwark against evil, but the guides to the absorption of evil. We should not exclude evil, but absorb it and use it in the sphere of good. The lion's rage is only evil as long as it is used selfishly by the lion; if a ruler could appropriate the lion's rage and use it to build welfare institutions, it would be good. Therefore, evil is to be recognized as non-real. There is no evil. Evil is only a displaced good. Only with this realization is spiritual alchemy possible.

ad. 6.

That is precisely the progress made by Christianity, that the personality is taken along into eternity.

Therefore the Christian principle is correct: You will rise with your transfigured body, i.e. through Christian thinking the personality becomes eternal.

Pentagram and hexagram exercise

as a supplement to the letter to Wilhelm Hübbe-Schleiden dated November 15, 1908

Memorandum of the esoteric lessons in Berlin, November 29, 1907 and January 7, 1908

Berlin, November 29, 1907. Memory notes by Günther Wagner.

A current flows through the etheric body in the form of a pentagram: from the point of the I in the forehead to the two feet, from there to the antipolaric hands and from one hand to the other through the heart. When the body and limbs are bent, the currents also bend. The various planets are connected with the various parts of the currents as indicated. The planets are to be understood more as principles that actually always work on all globes, only on the individual in an outstanding way.

The principle of Saturn is the physical basis
of the sun: eternal growth, eternal progress
of the moon: holding back, retarding, solidification
of Mars: courage to introduce the aggressive into the life of the senses, the red blood
of Mercury: leading out of the life of the senses
of Jupiter: liberation of the ego
of Venus: rising in love.

The colors correspond to these planets and the principles:

Saturn - Green
Sun - Orange
Moon - Violet
Mars - Red
Mercury - Yellow
Jupiter - Blue
Venus - Indigo ¹

The hexagram corresponds to currents in the astral body, but this is not to be understood as a line figure; the double triangle is only an average. (While the currents in the etheric body form the lines of a pentagram, the hexagram represents the currents in the astral body.

Pentagram and Hexagram Exercise

264-25

On the Pentagram and Hexagram Exercise of the Esoteric Hour, Berlin, November 29, 1907.

264-26

the astral body in a completely different way, not linearly, but two-dimensionally physically.) If the figure is turned on its vertical axis, the real figure emerges, although the horizontal cross-section does not quite correspond to a circle (oval). The horizontal lines thus actually form a surface; the upper one at arm level, the other at knee level.

The downward-pointing triangle has to do with the bodies: the astral body (Moon), etheric body (Sun), physical body (Saturn principle). The other triangle with the higher parts: sentient soul (Mars), intellectual soul (Mercury) and consciousness soul, which is only at the beginning of its development (Jupiter). Accordingly, the colors.

One should meditate on these figures and the meaning of their details in order to become aware of one's own inner life and its relationship to the cosmos. One will then awaken strange feelings within oneself.

Memo notes from the same session by Camilla Wandrey

The principle of Saturn (Oriphiel. Green. Lead): the physical basis, but spiritual.

The principle of the Sun (Michael. Orange. Gold): eternal growth, eternal progress. Individual life.

The principle of the moon (Gabriel. Violet. Silver): Holding. Retarding. Freezing. Appearance in Maya.

The principle of Mars (Samael. Mars. Red. Iron): Courage. The aggressive. Introduction to the sensual life through the red blood. Consciousness.

The principle of Mercury (Raphael. Yellow. Mercury): leading out of the life of the senses. Divine intelligence. Holy Spirit.

The principle of Jupiter (Zachariel. Blue. Tin): Liberation of the ego. Power. Father. The principle of Venus (Anael. Indigo. Copper): The rising in pure love. Love. Son. Transition from God to man. Mediator.

The pentagram

The hexagram

The hexagram corresponds to currents in the astral body. But it is only an average. If the figure were rotated around its vertical axis, the real figure would emerge, the horizontal average of which corresponds approximately to a circle. The upper surface can be experienced at arm level, the lower at knee level.

The downward-pointing triangle is connected to the physical body, Saturn. Moon: astral body. Sun: etheric body. The upward-pointing triangle with the higher parts: Mars (the soul of feeling). Mercury (the soul of mind). Jupiter (the soul of consciousness).

Through intense meditation on these figures, man gains knowledge of himself and his connection with the macrocosm. The pentagram represents the currents of the etheric body and their connection with the planets.

The physical body is connected with all the forces in the universe. It is the center of the irradiation of all the forces of the zodiac.

The etheric body is initially connected to the center of the earth.

The astral body is connected to the center of the moon.

The I is not only a point that has gradually united through the growth of the forehead and the retraction of the etheric body at the upper root of the nose, but there is a second point in front of it. The connecting line to this point changes, the direction of this line points to the center of the sun. The more a person develops, the closer the two points come together. The developing human being must place himself in this second point, that is, outward, and he must learn to look at his body as at anything physical besides him (Tat tvam asi [= That art Thou! Famous formula of the Veda]); this frees the human being from egoism. A vivid reliving of the mystery of Golgotha and the fact that the superfluous, egoistic blood of humanity has flowed there is a help in this.

Meditation should be like sacrificial smoke rising to the gods.

Berlin, January 7, 1908 (continued from November 29, 1907) Memory notes by unknown hand

If we want to profitably observe such an occult figure (the hexagram) as in the previous lesson, it is not enough to stare at it constantly. Rather, we must picture it over and over again in our minds in quiet hours and meditate on the meaning of the individual colors. Only in this way will we gain the advantage and benefit that such occult signs can have when viewed in the right way. For the whole wisdom of the world is given to us in a few such occult figures. And by delving into them, the spiritual connections of the higher worlds will gradually become clear to us.

Let us take two colors from the hexagram that are opposite each other: red and green. These two colors are deliberately placed opposite each other. What might the red color mean, what the green? We find the green color in the plant world outside, covering the earth with its blanket. And what is the relationship between man and plants? We know that man on Saturn led an existence that in some respects corresponds to our present-day minerals. Not that man was ever a mineral! Our present-day mineral kingdom is in fact the youngest of the natural kingdoms. We also know that man on the Sun led a plant-like existence. Today a greenish sap flows in plants. A similar sap flowed through the human being of that time. If, by some magic, astral components were to be pressed into the plant today, it would turn red! The fact that man on the moon acquired the astral body turned the inner sap red – the red blood came from it.

Consider that the plant is chaste, it has no desires, passions: anger, fear, dread. By becoming in some respects worse than the plant, man received something that elevated him above the plant: the waking day consciousness. The plant world of today is asleep. A plant is the reverse of a human being. A plant's roots point towards the center of the earth, where its I is located. The same force that works downwards in the plant works upwards in the human being. The fact that the human being received blood expresses the reception of the I. The expression of the I is the red blood.

If you look at the inner surface of a green leaf with spiritual eyes, it will appear red to you. This red power is, so to speak, spiritual. If you see a red surface against a white background, look at it sharply and then look at the white surface, a green spot will appear. And the same is true the other way round. These colors are called complementary colors. Thus, the inner spiritual connection is also expressed in such a physical phenomenon.

Or let us take two other colors: blue and orange, which are opposite each other. You should know that orange has two aspects: orange and gold.

Where do we find the color blue in nature? When we look up into the boundless distance of the vaulted sky! And where do we find the color gold? In the paintings of the old masters, we see golden backgrounds. These old masters still painted according to a tradition that possessed some knowledge of the phenomena and beings of higher worlds. When we look out into the celestial space with spiritual eyes, it appears in golden depths. That is why we see angelic heads on a golden background in the old paintings, because when you look out (mentally) into the celestial space, it appears to you in golden colors.

Thus we must search for and gather together what is scattered throughout the cosmos, for the building of our soul. Just think how all the foodstuffs needed for the building of our body are scattered over the earth. Imagine that vividly! It is exactly the same in the spiritual realm. From the chaos the soul must also gather together what is suitable for its building up.

When a soul begins to meditate in this way, an organ in the physical body begins to develop: the mucous gland. In the normal average person, the mucous gland is an organ, hardly the size of a cherry stone, located behind the pineal gland. But it contains disproportionately great powers. It regulates the correct build-up of the body in relation to its size. The so-called giants who are shown around have a disease of the mucous gland. In some way, the forces set in motion by them must be allowed to run their course. When the Meditand begins to work on himself, forces are awakened in the mucous gland. From the mucous gland, the organic structure from the chaos of sensations to the astral body takes place. When the mucous gland flows around the pineal gland with golden threads, then the time has come when the transformation of the astral body into the spirit self, into manas, has progressed so far that the etheric body can now be transformed into the buddhi.

Those who meditate on such occult signs in this way will work purposefully on building up their higher bodies. Sometimes, in the briefest of moments, the soul can grow tremendously. One could say that it is not time that is needed for development, but rather profound inner calm.

From the same hour, memory notes by Günther Wagner:

Meditating on the hexagram. Pointed end up red, pointed end down green. Contrasts: complementary colors. Green is the color of plants. Red is the color of human blood.

Human beings have only been able to achieve progress by also accepting desires and passions. That part of the earth's astral body that belongs to the plant world is red. Thus, physically green, spiritually red: the plant. In plants, the red astral forces point downwards towards the center of the earth, while in humans, the same forces have reversed and point upwards.

Green and red: opposites. Likewise blue and orange, or rather in one of the two aspects: golden [addition in a different hand: violet and golden]. These too are complementary colors. In the physical world the sky is blue, in the devachan world it is golden, as can still be seen in old, early medieval paintings. Such are the other opposites.

By contemplating such symbols given to us by the masters, we transform and shape our astral body, especially the aura, around (to the manas). All sorts of scattered outer experiences may point out to us these color relations, and so our spiritual body is formed, shaped, and developed by the assimilation of all sorts of scattered experiences, as our physical body is by the assimilation of all sorts of physical food gathered from the face of the whole earth.

And as our astral body thus orders and organizes itself, it acts specifically on the mucous gland or pituitary body (hypophysis), a small organ, hardly the size of a cherry stone, which is initially involved in the growth of the body. Through such an organization of the astral body, the mucous gland begins to become more and more luminous; it emits rays and gradually envelops the pineal gland lying before it, stimulating it; as a result, the effects on the astral body expand and begin to impress and reorganize it.

• 1. In other contexts, different correspondences are sometimes given, e.g. for eurythmy or on the color sketch “Man in Connection with the Planets”. This should not be understood as a contradiction, but as an expression of different aspects. See, for example, the lecture in Vienna, June 1, 1918.

An Introduction by Hella Wiesberger Concerning Rudolf Steiner's Place in the History of the Occult Movement

Rudolf Steiner has become the pioneering leader in the field of esotericism, in which man should be given freedom through him.¹

As the first modern scientist of the supersensible, Rudolf Steiner was completely on his own. He only ever taught what he could give and take responsibility for from personal experience. Far ahead of his time, he recognized that the turn of the 19th to the 20th century would usher in not just a new century, but a completely new era in which humanity would be confronted with social upheavals of unimaginable proportions. With the ever-increasing individual consciousness, a tremendous struggle for freedom would begin; great technical and economic progress will be achieved through the increasingly life-dominant agnostic-pragmatic way of thinking of the mechanical-materialistic sciences, but at the same time the last remnants of the ancient knowledge of the connection with the world of the creative-spiritual as the true origin and goal of all existence will be lost. The inevitable consequence of this must be worldwide spiritual desolation and a feeling of meaninglessness in life.

From this insight, Rudolf Steiner gained the conviction that this historical process, necessary for the sake of general progress, can only be met by one thing: by a new world and life view rooted in modern individual consciousness, but oriented towards the Creative-Spiritual. And so, from his personal experiential knowledge of the supersensible world and life purpose, he developed the modern spiritual science of “Anthroposophy” and lived and taught in accordance with the spirit of the new age, according to the principle: freedom through the modern spirit of science, also in the field of the supersensible, of esotericism.

With this basic intention, he also brought about a turning point in the history of the occult movement. For the wisdom of the occult movement came from other sources of consciousness. It went back to the so-called original wisdom that had been revealed to mankind in the days of the primeval world and had enabled it to gain a very extensive mastery of the material forces of existence. As long as man still acted without personal responsibility in full agreement with the intentions of the spiritual worlds, this wisdom formed a common fund of knowledge. But when, in the course of the development of personality, egotism made its appearance and the natural connection with the supersensible worlds gradually disappeared, the supersensible knowledge conferring power had to be protected against misuse. It was withdrawn into the mysteries. But from there it continued to influence public cultural life well into the early days of the Christian era. It was only when, through Christianity and the rise of intellectualism, progressive cultural awareness became increasingly focused on the knowledge of material laws of the world that the old mysteries gradually lost their dominant position and were finally eradicated as public institutions. Since then, the old mystery wisdom could only be cultivated in secret, small circles. There it was strictly guarded until in the 19th century the signs of the times demanded that a spiritual counterpole be created to counter the exclusively materialistic-agnostic cultural thinking.

This task had raised a question that had become a serious problem for the occult movement of the 19th century. It was the question of whether the wisdom should continue to be kept secret under these circumstances, or whether it would not be more correct to popularize it. This question touched so deeply on the lifeblood of the working method practiced so far - since one was obliged from time immemorial to pass on the higher truths only to those who were prepared to receive them, in order to protect them from abuse - that one could not immediately decide to popularize it. They tried a compromise solution, first of all to test, so to speak, how public awareness would react to the knowledge of the existence of spiritual worlds and beings. This is how the manifestations of the spiritualist mediumistic movement of the forties to the seventies of the 19th century came about. The result was, however, different than expected, but the dam of strict secrecy had been breached and so it became inevitable to at least popularize the basic truths. This happened through the Theosophical Society, founded in 1875 by the Russian Helena Petrovna Blavatsky and the American Henry Steel Olcott.

Although these two attempts had led to sensational movements, in the deeper sense they had to be considered a failure, mainly because the culturally dominant scientific thinking rejected the mediumistic path as unscientific. This was justified to the extent that the mediumistic path not only meant a return to earlier levels of consciousness, but also an impairment of the free right of self-determination. On the other hand, mediumship was the only method for supersensible research that had existed until then.²

While the occult movement was still facing this dilemma at the end of the 19th century, Rudolf Steiner had already solved the problem on his own spiritual path. Not through the traditional teachings preserved in the secret societies, but through his own experiences since childhood, he was quite naturally connected to the supersensible and, as a result of his scientific education, also mastered the mechanical-materialistic way of thinking of the sciences, he had gained the decisive insight that supersensible knowledge and beings can only be beneficially combined with modern cultural consciousness if the method can guarantee the same certainty and independence as is the case in modern natural science.

On the basis of this realization, he made it his first task to develop a method for supersensible research that was based entirely on scientific principles. Through a process of strict self-education, he transformed his thinking from a sensual to a supersensible level, and in so doing, he attained the necessary certainty of knowledge about the spiritual realm. At the same time, he discovered freedom as a real experience and as the basis of morality. Thus, for him, thinking free of sensuality became the starting point for a scientifically clear connection to the supersensible world and to a science of freedom as the basis of an “ethical individualism”.

The consistently further developed experience of the nature of the I led in turn to the realization of the macrocosmic representative of the I, the spirit of Christ, whose nature reveals itself in true freedom and love. Thus Rudolf Steiner had also paved the way for a contemporary understanding of the two greatest Christian ideals, freedom and love, as they are later repeatedly expounded by him as the basic impulses of the central event of human development, the mystery of Golgotha and the deepest task of humanity connected with it: to shape the earth into a cosmos of freedom and love (Düsseldorf, April 18, 1909).

The later statement that the ethical individualism of the “Philosophy of Freedom” is already built upon the Christ impulse, even if this is not directly expressed there (Dornach, May 24, 1920), as well as the other statement that there is no other way at present to “impart original wisdom of initiation directly than by keeping fellowship with the Christ” (Stuttgart, March 7, 1920).

On the basis of this community with the “emancipation of the higher consciousness of humanity from the fetters of all authority” achieved through thinking free of the senses, ³ Rudolf Steiner had created the conditions for a healthy liberation of esotericism from the era of its ties to particular circles. Whereas in the past it was only possible to penetrate to the world of spiritual realities with a subdued consciousness under the guidance of a spiritual leader whose authority had to be unconditionally recognized, today, through Rudolf Steiner's pioneering work, every serious seeker, in a clear consciousness and in free self-responsibility, can do so.

The only requirement for this, which everyone has to set for themselves, is spiritual activity. This is essential not only for individual but also for general progress, to such an extent that civilization must perish if each individual is not willing to give civilization a new impetus through the new spiritual knowledge. This was already stated by Rudolf Steiner more than six decades ago (Dornach, July 2, 1920).

It is precisely this aspect of activating the will of the individual with regard to social co-responsibility that fundamentally distinguishes anthroposophically oriented spiritual science from the ancient wisdom preserved in the occult movement. For no new fundamental social impulses can come from the ideas of the occult movement, which arose from the revelations of an epoch of humanity that was still rooted in group consciousness. On the other hand, social thinking cannot be developed without knowledge gained through initiation. For this social necessity, anthroposophy sees itself as an instrument of new revelations of the spirit that take personality consciousness into account. To make these new revelations, which have begun especially since the end of the Kali Yuga in 1899, understandable to humanity and to open up anew through them the meaning of the greatest human event, the mystery of Golgotha, has become a cultural-historical task that Rudolf Steiner took on and about which he once said: “Anyone who does not understand anthroposophy in this sense does not understand it at all.” (Dornach, December 20, 1918). That is why, at the time when he began to present his social insights, he appealed to the ability to distinguish within his own ranks by pointing out:

“Where, then, can one find a truly modern and effective way of addressing the burning issues of the present day that is in touch with reality? You will not be able to find these things in the rituals and precepts of one or other masonic or confessional community. One would like to see discernment taking place!” (Dornach, December 15, 1918).

In this same connection, he also asserted that the spiritual movement he represented had never been dependent on any other and that he was therefore under no obligation to anyone to keep silent about something he himself felt should be said in the present time.

“There is no commandment of silence for one who is not indebted to anyone for his spiritual knowledge.” This alone is enough to distinguish this movement from all others. Anyone who claims that the teachings of anthroposophical spiritual science are proclaimed differently from the sense in which the word “theosophy” , that I stand up for it purely personally, may not know the circumstances for my sake and often not have been there, but look at it from the outside, but he proclaims untruth, out of malevolence or not out of malevolence. But anyone who has been here often and says something different, for example, asserts some kind of past or a connection between this spiritual movement and another, when he knows the conditions here, is lying. That is what it is about. Either he will tell an untruth out of ignorance of the circumstances, or he will lie when he knows the circumstances. All opposition to this movement is to be understood in this way.

Therefore, I must emphasize again and again: I have only to withhold that which I know cannot yet be communicated to present humanity because of its immaturity. But I have nothing to withhold for any reason because a vow or the like would have been made to someone. Nothing has ever been taken into this movement that came from another side. This movement was never spiritually dependent on any other; the connections were only external.

On the basis of this statement, the question arises as to why Rudolf Steiner then joined other movements at all, if he felt obliged to reject both the old practice of secrecy and the old method of research?

This contradiction can only be resolved if the two main laws of esoteric life are taken into account, which Rudolf Steiner always tried to follow as far as possible. These are the two commandments of absolute truthfulness and the maintenance of continuity. Rudolf Steiner repeatedly presented these two laws to his esoteric students.⁴ He himself followed the commandment of unconditional truthfulness by teaching only what he had recognized as true through his own research, and the commandment of continuity by not simply replacing something incomplete with something completely new and more perfect, but by building on what already existed and seeking to transform it into something more perfect. For him, this meant bringing to life the most profound Christian idea, that of resurrection, in the realm of the imagination. If we experience the living continuation of the present in this way and thereby fulfill the words of Christ, not only to bind the bodies with the blood, but to the souls with the spirit, then this can become a path to the knowledge of the mystery of Golgotha (Berlin, April 24, 1917).

According to Rudolf Steiner, much would be gained if those who lived later were to orient themselves in this way towards the deceased, in order to consciously maintain continuity in development. When he wrote about Goethe, he himself had completely disregarded his own opinion and tried only to express the thoughts that could come from Goethe; he had written an epistemology of Goethe's, not his worldview. Just as he had delved into the world of Goethe's thoughts, so had he also delved into those of Nietzsche and Haeckel, since one can only arrive at real insight if one does not want to represent one's own point of view absolutely, but rather delves into foreign currents of thought. And only after he had endeavored for two decades to work from such insight, to acquire, so to speak, the right to influence the living, he advocated the public dissemination of spiritual science. For now no one could rightly claim that “this occultist speaks of the spiritual world because he does not know the philosophical and scientific achievements of the time.” ⁵

This path of Rudolf Steiner's, which is so unusual for ordinary thinking and feeling, could not be understood at all by opponents, and only with difficulty by friends of his spiritual-scientific worldview. Aware of this difficulty, he repeatedly endeavored from time to time to make it clear, at least to his anthroposophical friends, that the spiritual current he represented was never dependent on any other and that certain connections had only been superficial. He admitted that the distinction was complicated by historical events. But even if, from an external point of view, it might have been wiser to found the Anthroposophical Society without any relationship to other societies, the relationships were nevertheless justified by fate (Dornach, December 15, 1918).

This remark makes it clear that the connection with other societies at that time was founded on the tension between the polarities of freedom and love in their form of truthfulness and continuity as applied to esoteric life. The striving for truth and knowledge requires freedom, but at the same time what is recognized as true should connect fraternally with what already exists in the world. It is obvious that even Rudolf Steiner's strong power was not always able to balance the pole of a free, truthful life of knowledge with the pole of continuity as brotherhood. This was objectively impossible because the world is involved at the pole of continuity and this was respected by him to an extent far beyond the norm, based on his ideals of freedom and love. However, he was unable to cultivate brotherhood at the expense of truthfulness. When this became a problem in the Theosophical Society, it led to a split.

Only by ignoring Rudolf Steiner's subtle behavior towards the two poles of esoteric life can misunderstandings and misjudgments regarding his spiritual independence arise. But beyond all such passing judgments, the historical significance of his cultural achievement will be more and more confirmed, which lies precisely in having created a science for the study of supersensible realities, through which freedom also became possible in the field of esotericism.

It could be objected here that Rudolf Steiner also practised secrecy with his Esoteric School. This objection would not be justified, however, because for Rudolf Steiner, even in the Esoteric School, it was never a matter of secrecy in the usual sense. He was always concerned only with maintaining a genuine scientific spirit, which in public education quite naturally requires that serious knowledge can only be imparted in stages. For example, higher geometry cannot be presented to anyone if they do not know the basics. While this is clear with regard to geometry, there is a widespread belief in relation to supersensible knowledge that one can understand and judge everything in this field without any prerequisites.

Rudolf Steiner's teaching activity was structured solely in terms of this factually determined, gradual teaching, from public teaching with no prerequisites at all to teaching with prerequisites. All levels of teaching had their common root in what he described as his “inaugural act” before the public beginning of his work for a science of the supersensible:

"I will build on the strength that enables me to bring spiritual students onto the path of development. That alone must be the significance of my inauguration act.⁶

The Esoteric School served this purpose in a special way, because here the students were taught according to their individual predispositions and needs. But when the Esoteric School was re-established as the “Free University for Spiritual Science” in 1924, the esoteric teaching was also structured in a strictly methodical and generally valid way. However, this could only be done for the first class. The failure of his physical strength in the fall of 1924 made it impossible for Rudolf Steiner to complete his last great work.

• 1. Marie Steiner, Foreword to Rudolf Steiner “The Stages of Higher Knowledge”, GA 12.
• 2. Described in detail in 'The Occult Movement in the 19th Century and its Relationship to World Culture', CW 254. Cf. also 'Spiritual Soul Teaching and World View', CW 52.
• 3. Letter to Rosa Mayreder dated December 14, 1893, in “Letters I”, Dornach 1953 (GA 39).
• 4. As related by a member of the esoteric working groups, Adolf Arenson, in a letter dated December 24, 1926, to Albert Steffen.
• 5. See the autobiographical sketch from 1907 in “Briefwechsel und Dokumente 1901–1925”, GA 262; also the lecture Zurich, December 3, 1916.
• 6. Letter of August 16, 1902, to Wilhelm Hübbe-Schleiden, then representative of the German Theosophists (in “Briefe II”, so far only in the 1953 Dornach edition).

by Hella Wiesberger

At the re-establishment of the Anthroposophical Society at Christmas 1923/24, Rudolf Steiner spoke of his plan to establish the new esoteric school in future as a “Free University for Spiritual Science” with three classes and pointed out that such three classes had existed before, only in a slightly different form. These were the three working groups or departments of the Esoteric School, as they had existed from 1904 until the outbreak of the First World War in the summer of 1914. In keeping with the precept of maintaining continuity as far as possible, he had also linked these groups to what already existed at the time and which lay in the direction of his own intentions: for the first group to the Esoteric School of Theosophy of the Theosophical Society, for the second and third groups, from which the department of the cult of knowledge was formed, to a society with masonic cult forms. ¹

Structure

The Esoteric School of Theosophy – abbreviated as E.S.T. or simply called E.S. – was founded in 1888 by H.P. Blavatsky and was under her sole leadership until her death in 1891.² After that, Annie Besant and W.Q. Judge took over together, and from 1895 A. Besant alone.” The few German Theosophists who were seeking esoteric training were affiliated with this E.S. in London. It was only through Rudolf Steiner that a German Esoteric School was established together with the German Society.

The following can still be reconstructed today about the successive development of the first circle initially affiliated with the E.S.T.

On October 20, 1902, the German Section of the Theosophical Society, based in Berlin, was officially founded with Rudolf Steiner as General Secretary and Marie von Sivers as Secretary. Annie Besant, one of the most active representatives of the Theosophical Society and then head of the Esoteric School, came to Berlin and delivered the certificate of foundation. On this occasion, Rudolf Steiner asked her to admit him to the E.S.³ He reports on this in his “Life Course” (chapter 32) as follows:

"In this context, I must discuss something that the opposing side, shrouded in a fog of misunderstanding, repeatedly brings up. For personal reasons I need not talk about it at all, because it had no influence on my development or on my public work. And compared to everything I have to describe here, it remained a purely “private” matter. It is my admission to the “Esoteric School” within the Theosophical Society.

This “Esoteric School” goes back to H.P. Blavatsky. She had created a place for a small inner circle of the Society where she shared what she did not want to say in the general Society. Like other experts on the spiritual world, she did not consider it possible to communicate certain deeper teachings to the general public.

Now all this is connected with the way in which H. P. Blavatsky came by her teachings. There has always been a tradition of such teachings, going back to the old mystery schools. This tradition is cultivated in all kinds of societies, which strictly guard against the teachings of the societies from leaking out.

But from some quarter it was thought advisable to communicate such teachings to H. P. Blavatsky. She then connected what she received with revelations that arose within her. For she was a human individuality in whom the spiritual worked through a remarkable atavism, as it once worked in the leaders of the mysteries, in a state of consciousness that, compared to the modern one, was pervaded by the consciousness soul and tuned down into the dream-like. Thus, something in Blavatsky was renewed that had been at home in the mysteries of ancient times.

For the modern man there is an infallible way to decide what of the content of spiritual vision can be communicated to wider circles. This can happen with anything that the researcher can clothe in such ideas as are proper to the consciousness soul and as, by their very nature, also come into play in recognized science.

The situation is different when spiritual knowledge lives not in the consciousness soul but in more subconscious soul powers. These are not sufficiently independent of the forces at work in the physical. Therefore, for teachings that are brought from subconscious regions in this way, the communication can become dangerous. For such teachings can only be absorbed by the subconscious again. And teacher and student are moving in an area where what is beneficial and what is harmful to the human being must be treated very carefully.

All this does not apply to Anthroposophy because it draws its teachings entirely from the unconscious region.

Blavatsky's inner circle lived on in the “Esoteric School”. I had placed my anthroposophical work within the Theosophical Society. Therefore, I had to be informed about everything that was going on in it. For the sake of this information and because I myself considered a narrower circle necessary for those who had progressed in the anthroposophical spiritual knowledge, I allowed myself to be accepted into the “Esoteric School”. However, my narrower circle was to have a different meaning than this school. It was to represent a higher section, a higher class for those who had absorbed enough of the elementary knowledge of anthroposophy. Now I wanted to tie in with what already existed and what had been established historically. I wanted to do this with regard to the Theosophical Society and also with regard to the Esoteric School. That is why my “inner circle” initially existed in connection with this school. But the connection was only in the institutions, not in what I communicated from the spiritual world. So in the early years, my inner circle looked like a department of Mrs. Besant's “Esoteric School”. Internally, it was not at all like that. And in 1907, when Mrs. Besant was at the Theosophical Congress in Munich, the external connection between us also ceased completely, according to an agreement between Mrs. Besant and me.

The possibility that I could have learned something special from Mrs. Besant within the “Esoteric School” was out of the question, because I did not attend events of this school from the very beginning, except for a few that were intended to provide me with information about what was going on.

At the school at that time there was no other real content than that which came from H. P. Blavatsky, and that was already printed.⁴. In addition to this printed material, Mrs. Besant gave all sorts of Indian exercises for the advancement of knowledge, which I rejected.

Thus, until 1907, my immediate circle was, in a sense, related to what Mrs. Besant cultivated as such a circle in terms of the institution. But it is completely unjustified to make out of these facts what opponents have made out of them. They went so far as to assert the absurdity that I was led to the spiritual knowledge only through the esoteric school of Mrs. Besant."

The letters summarized in the first part of this volume document that Rudolf Steiner was asked for esoteric instructions immediately after the founding of the German Section, that is, even before he was officially nominated Arch-Warden (National Leader) of the Esoteric School in 1904. The formation of a circle, which he considered necessary and which his first students hoped for, is hinted at in the letter to Marie von Sivers of April 16, 1903, which states: “Without a core of true Theosophists who, through the most diligent meditation work, improve the present karma, the Theosophical teaching would only be preached to half-deaf ears.” (GA 262), as well as by the answer to a corresponding question from Mathilde Scholl: “It would be quite nice if the newer members of the E.S. in Germany would somehow come together more closely. We need that especially in Germany. For the E.S. must become the soul of the Theosophical Society.” (Letter dated May 1, 1903, $43.

One year after this statement, in May 1904, Rudolf Steiner and Marie von Sivers spent a week in London to discuss with Annie Besant his role in the E.S. Marie von Sivers was always present as an interpreter during his personal conversations with Annie Besant. In a circular letter dated May 10, 1904, sent to all members of the E.S. in Germany and Austria, Annie Besant announced that Rudolf Steiner had been authorized to act as Arch-Warden for Germany and Austria. According to his statements, he was also responsible for German-speaking Switzerland and Hungary.⁵ Annie Besant's circular letter of May 10, 1904, read as follows (see facsimile on page 26):

To all members of the E.S. in Germany and Austria.

I hereby appoint Dr. Rudolf Steiner as Arch-Warden of the E.S. in Germany and the Austrian Empire, with full authority, as my representative, to call meetings of the school, to organize groups and appoint Wardens, and to do all else necessary for the welfare of the school, remaining in direct communication with myself. Annie Besant.

(To all members of the E.S. in Germany and Austria.

I hereby appoint Dr. Rudolf Steiner as Arch-Leader of the E.S. in Germany and Austria, with full authority as my representative to hold meetings of the school, organize groups and appoint leaders, and to do everything necessary for the welfare of the school in direct communication with myself. Annie Besant.

Upon his return from London to Berlin, Rudolf Steiner began to build up his Esoteric School in addition to his activities for the public dissemination of spiritual science and the development of the Society. Since he placed the main emphasis of his activity from the very beginning on public work, he began to present the Christian-Rosicrucian path of training that is necessary for the West in a series of articles in the public Theosophical journal “Lucifer-Gnosis”, which he founded and edited: “How to Know Higher Worlds?” (June 1904 to 1908, 1st edition 1909). The earliest date of an E.S. event undertaken by him in his capacity as Arch-Warden of the E.S.T. also dates from this month of June 1904. It was during the days of the Theosophical Congress in Amsterdam, which lasted from June 18 to 21, 1904, and in which, in addition to Rudolf Steiner and Marie von Sivers, several German Theosophists also participated; among them were Mathilde Scholl from Cologne, Sophie Stinde and Pauline von Kalckreuth from Munich, Günther Wagner from Lugano and his sister Amalie Wagner from Hamburg. Mathilde Scholl reports that Amalie Wagner was to be accepted into the E.S. at the time and that Rudolf Steiner organized this acceptance in her hotel room. However, this can only have been a kind of anticipation, since the official E.S. work was only established from Berlin after the Amsterdam Congress. The first esoteric lessons took place there on July 9 and 14, 1904; at any rate, these are the two earliest known dates for esoteric lessons in Berlin, and from the available notes it can be seen that the E.S. work in Berlin began at that time. But these lessons must actually still be counted among the preliminary stages, which basically extended into the fall of 1905. For it was only when the second and third departments were established that the school was fully formed.

During the month of August vacation in 1904, Rudolf Steiner addressed personal letters to various external members, admitting them to the school or inviting them to join. Another E.S. meeting was planned for the beginning of September (according to a letter dated August 29, 1904 to Günther Wagner); however, it is not known whether it actually took place.

In the second half of September 1904, Rudolf Steiner accompanied Annie Besant on her lecture tour through several German cities and repeated the public lectures she gave in English in German. At the last stop on this trip, in Cologne, where both were staying with Mathilde Scholl, a meeting of E.S. members also took place, according to her account: “Mrs. Besant, Dr. Steiner, Fräulein von Sivers, Miss Bright, Mr. Keightley, Mathilde Scholl in Mrs. Besant's room. Before we left the room, Mrs. Besant spoke with Dr. Steiner about the study material for E.S. students. She recommended Leadbeater's “The Christian Creed.” Dr. Steiner replied politely but firmly that he could not use this book for his students.

In the period that followed, until May 1905, a few esoteric lessons took place in Berlin. But the first official orientation through the “long-prepared circular letter to the German E.S. members” with rules did not take place until the beginning of June 1905.

In October 1905, when a large number of members travelled to Berlin at the express request of Rudolf Steiner for the general assembly of the German Section and the School was expanded to include the second and third sections of the Knowledge of Religion, several E.S. lessons were also held. Steiner personally wrote down the content of the lesson of October 24, 1905 for Anna Wagner, the wife of Günther Wagner, who had been unable to attend for health reasons. ⁶ This is the only esoteric lecture recorded in his handwriting, apart from the short summary in a letter from the lecture on October 4, 1905 for Adolf Kolbe in Hamburg. All other records of such hours were made by participants afterwards from memory, since it was not allowed to take notes during the hours themselves.

From this autumn of 1905 onwards, more and more esoteric hours took place not only in Berlin, but also in other German cities and later in other countries, where Rudolf Steiner's students worked in this way. After the outbreak of the First World War in the summer of 1914, the esoteric work was discontinued because strictly closed events could be mistrusted, but also because it was not possible to work esoterically in a time so burdened by strong emotions. It was only ten years later, in connection with the re-establishment of the Anthroposophical Society, that an Esoteric School was re-established.

The rules

From the relevant documents it can be seen that during the period of the establishment of the first esoteric working group, “rules” were set up that were based on those of the E.S.T. The latter were originally very strict, but over time they were modified several times. At the time of Rudolf Steiner's affiliation, admission to the T.S. could be requested after two years of membership. The school was divided into grades, which could be worked through in four different ways or methods (disciplines): a general one, a special yoga one, a Christian-Gnostic one, and a Pythagorean one. Before one was admitted to the actual training, however, one had to belong to the probationary or hearer order (Shrävaka order in Indian) for at least one, and later two, years. Upon admission, a written “promise” had to be given to treat the received papers confidentially and to return them upon request. After the prescribed probationary period, one could be admitted to the actual first degree, provided one was willing to make the written vow to make Theosophy the all-determining factor of one's life.

Since Rudolf Steiner's first esoteric study group was outwardly affiliated with the examination order of the E.S.T., and within the general discipline therefore in the first rules issued by him the designation “Shrävaka-Orden” - was connected, his students also had to give the obligatory “promise”, as can be seen from various letters. He ran his working group completely independently of this. For example, there were no electable disciplines, even though the four disciplines are mentioned in the letters to Anna and Günther Wagner dated January 2, 1905. But at that time everything was still in the process of being formed and soon after it had obviously become a matter of course to follow Rudolf Steiner's intentions. For example, on January 23, 1905, Mathilde Scholl, who through his mediation in May 1904 had been accepted by Annie Besant into the first degree of the E.S.T. in London, but had not yet received his instructions, wrote to him: “Personally, it is now of no importance to me at all whether Mrs. Mead sends the writings or not, because everything I need you give me and is given to me, and that is so much that I can only raise my eyes with awe and wonder at all that is coming.” Similar words are spoken in a letter from Günther Wagner, who wrote to him on April 3, 1905: “Months ago I received from Mrs. Oakley an English E.S. pamphlet containing messages about the four paths that are taken in the E.S., which you also mention in your kind and loving letter to my wife. My wife and I have decided to follow the 'Christian' path and now ask whether we should also start on April 1 in Germany, as stated in the English pamphlet. Will a German instruction be issued? Probably, since you cannot give written instructions to all E.S. members living abroad. I would also like to know whether there are any other regulations for students in the first degree (according to the old regulations) than those in the English brochure, or whether everyone should follow these from now on. On January 2, you wrote to my wife, instructing her to do the exercises for four weeks from around January 6. She did that and continues to do so, but she too is asking for further instructions.” These questions were answered more and more with the first E.S. circular letter of June 5, 1905 and the further instructions given.

Thus far, the gradual development of the first circle can be reconstructed. However, the question of how the oath of the E.S.T. was handled remains open, since Rudolf Steiner's pupils did not go through the degrees of the E.S.T. and yet there are some such oaths that, as far as they are dated, date from 1906. Whether they were given at the time of admission to the first degree of the Section for the Cult of Knowledge or in some other context is not known. In any case, in the same year, 1906, Rudolf Steiner also wrote to an esoteric disciple: “Please do not regard the keeping of secrets as an obligation in principle, but as a temporary one, due to the confused present circumstances in the E.S. and T.S. ... I myself would be glad if this too need not be.” This statement is consistent with the fact that nothing of it has been handed down - although the circle of students had already grown quite large - that after the separation from E.S.T. in May 1907, Rudolf Steiner had written promises made. In fact, when the Esoteric School was re-established in 1924, the only appeal made with regard to the obligation to treat the teaching material received confidentially was to the sense of responsibility of the individual. In this sense, Marie Steiner wrote after Rudolf Steiner's death: “He did not believe that esotericism could be practised as in earlier times, in the deepest seclusion, with strictly binding vows. These were no longer compatible with the sense of freedom of the individual. The soul must come before its own higher self and recognize what it owes to this self and to the spiritual world in reverent silence.” ⁷

The teaching material

The teaching was divided into three parts, so to speak: the rules and exercises that applied equally to all students; the personal exercises; and the esoteric lessons, in which the intimacies of the training path were discussed and the consciousness was directed to the great teachers of humanity, the masters of wisdom and of the harmony of feelings, as the actual leaders of the school. The ideal goal of the training was, through the higher consciousness developed by the exercises, to gradually find access to the Masters themselves.

The descriptions of the nature and work of the Masters, as imparted in esoteric hours, were intended to help on this path. The little that has been handed down is summarized in the section on the Masters. However, since Rudolf Steiner not only spoke about them in esoteric lessons, but also in lectures for members of the Society and even in public, a sufficient idea can be gained from the picture that he painted of the Masters. See the attempt at an overview in the appendix to the section 'From the teaching material on the Masters...'.

Knowledge about the masters has been of fundamental importance in the Theosophical Society and its Esoteric School since its inception.⁸ For Rudolf Steiner himself, the existence of the masters was a reality that he had personally experienced decades before his association with the Theosophical Society. He testified to this on several occasions.⁹ He also taught from his own experience the necessity of teaching the truths of occultism to the world, as he received them from his master. Beiträge zur Rudolf Steiner Gesamtausgabe», Heft 83/84, 1984. There is also personal testimony that he was convinced by his Master of the necessity of teaching the truths of occultism to the world:

”... if the Master had not been able to convince me that despite everything [the immaturity of the time for the high truths of occultism], Theosophy is necessary for our age: I would have written only philosophical books even after 1901, and, speaking literarily and philosophically.” (Letter of January 9, 1905 to Marie von Sivers, GA 262).

And he had only joined the Society after he had realized at the “endpoint of a long inner development” that “the spiritual forces I must serve are present in the T.S.” ¹⁰

However, while in the T.S. the Masters were always spoken of as the “Masters of Wisdom”, he spoke of them as the “Masters of Wisdom and Harmony of Feelings” or also the “Feelings of Humanity”, because they not only possess a high degree of wisdom, but also an “unlimited source of love for humanity” (letter of August 2, 1904, p. 62). This nuance, like everything in his work, points to the central point of his spiritual knowledge: the unique significance of the Christ principle for the development of all humanity and the Earth. For Steiner, Christ was the Master of all Masters and the “Masters of Wisdom and of the Harmony of Feelings” were those who “stand in direct connection with the forces of the higher hierarchies” (Düsseldorf Lecture, June 15, 1915) and who have grasped that “the progress of humanity depends on the comprehension of the great event of Golgotha” (Berlin, March 22, 1909).

The most enlightening thing about Rudolf Steiner's personal relationship with the masters is probably what he said in one of his very first public lectures in Berlin. Referring to the description of these highly developed individuals in Sinnett's “Secret Buddhism”, he tried to make it clear that, if one bears in mind that there are endless possibilities on the ladder of development — from the least developed to, for example, Goethe and beyond — the concept of the master need not be strange to European thinking. And then follow the words that are so decisive for him:

”...that the so-called masters are great inspirers for us - nothing more - great inspirers in spiritual realms. However, their development goes far beyond what is offered by popular culture. They are great inspirations for us; but they do not demand faith in any authority, not faith in any dogma. They appeal to nothing but one's own human insight and provide guidance on how to develop the powers and abilities that lie in every human soul, through certain methods, in order to ascend to the higher realms of existence.” (Berlin, October 13, 1904)

In the following lecture, he characterizes the masters in such a way that it can be understood how they, in particular, respect human freedom to the highest degree, so that no kind of dependency can arise. For example, no one can suffer harm from the rules in “How to Know Higher Worlds,” in contrast to much of what is touted in such fields today. But because so much is being advertised that is not only worthless but can also be harmful, “the Masters have given permission to publish such rules.” (Berlin, December 15, 1904).

Taking the various statements about the Masters, at first glance they seem to contradict each other. In particular, what was said in the lecture of October 13, 1904 seems to contradict what is to be read in letters to esoteric disciples: “I can and may only lead so far as the exalted Master, who guides me Himself, gives me the instruction” (Letter of August 11, 1904); or when it is said that the theosophical teachings go back to the Masters:

"We say rightly that Theosophy did not come into the world through this or that book, nor through this or that sum of dogmas. Theosophy comes from those exalted individuals whom we call the Masters of wisdom and of the harmony of intuitions, because they have opened the sources of spiritual life, which can henceforth flow into human beings.

“Spiritual life ultimately goes back to those sources that we seek in those individualities whom we call the Masters of Wisdom and of the Harmony of Feelings. In them we find the impulses, if we seek them rightly, of how we are to work from epoch to epoch, from age to age.” (Berlin, December 26, 1909)

However, if we delve into these various statements, the apparent contradiction between them disappears. It becomes clear that Rudolf Steiner himself belongs to those initiates who receive the impulses of the masters with their free powers of thought and have to elaborate them for the progress of humanity. The world of the supersensible, and thus also of the masters, has its own language. It reveals itself in signs and symbols, the study and interpretation of which is only possible through special training. The way in which occult revelations are translated, interpreted and applied depends entirely on the depth of the person's ability to comprehend and on their sense of moral responsibility. Rudolf Steiner's achievement for cultural progress lies quite obviously in the fact that he was able to translate the sign language of the underlying creative-spiritual of all existence into the conceptual language of anthroposophy, which is in keeping with modern consciousness. He had to represent this personal deed in the world without having to invoke the authority of the masters. He was personally responsible for his teaching. Perhaps this is one of the reasons why Steiner, especially in the years after the First World War, no longer spoke of the Masters in the intimate way of the earlier years, the stronger the scientific character of Anthroposophy was developed. ¹¹

The way of teaching in the Esoteric School

While Rudolf Steiner personally took responsibility for the way in which he publicly taught his supersensible knowledge in the sense described above, the same did not apply in the same way to the Esoteric School. He himself stated that the school was under the direct leadership of the masters and that it must therefore be a basic commitment of the school that everything that flows through it originates only from the Masters of Wisdom and of the Harmony of Feelings, while the basic obligation for the students would be to apply their entire reason to everything that was taught and to ask themselves whether it is reasonable to follow this path. (Esoteric Lesson Düsseldorf, April 19, 1909, p. 223).

Apparently not always, but in certain esoteric lessons or in certain moments of esoteric lessons, Rudolf Steiner spoke as the direct messenger of the masters. A participant in the Düsseldorf lesson of April 19, 1909 reports that this particular lesson began with the words: “My dear sisters and brothers! This esoteric lesson is one that is not subject to the responsibility of the one who speaks!” And this was said because in the following description of how Zarathustra was once initiated by the spirit of the sun, Rudolf Steiner was said to have been Zarathustra himself at that moment. It could have been perceived as a tremendous experience, how “our great teacher, who had shared with us the results of his research, now showed us himself how an ancient leader and teacher of humanity could reveal himself in an inspiring way,” how Rudolf Steiner was the first person in modern times to be trained, not as a medium, but as a fully conscious spiritual researcher, through his own strict schooling, to become a serving tool for spiritual beings."

Only a few have passed on something about this very special way in which Rudolf Steiner could be experienced as a messenger of the masters in the esoteric hours. One of them put his memory into the words:

Another reports the deep impression he received when he was able to attend an esoteric session for the first time, with the following words:

"Everyone was sitting in silence. When Rudolf Steiner entered, an unearthly light seemed to shine on his face, from the realm from which he came to us - it didn't just seem like it: it was there. He spoke as if he knew the great masters who guide our lives and aspirations from an immediate knowledge: Kuthumi, Morya, Jesus and Christian Rosenkreutz - the “Masters of Wisdom and Harmony of Feelings”.

Suffice to say that the consecration of this hour was indescribably beautiful. Here Rudolf Steiner appeared entirely as the messenger of a higher world. The impression is unforgettable.¹³

In his book of memoirs, “Transformations of Life” (Basel 1975), the well-known Russian poet Andrei Bely describes in the most detailed and linguistically subtle way how he experienced the task of training attention more for the how than the what in the “Class of Hearing”. For there was no external difference between the esoteric lectures and the other lectures, since everything had an esoteric tone, all the more delicate the more popularly Rudolf Steiner spoke. But what could have been experienced in a concentrated way in the esoteric lectures was precisely how the how became the what and radiated everything.

• 1. See “On the History and the Content of the Gnostic Section of the Esoteric School”, CW 265.
• 2. For the history of the E.S.T., see the preliminary remarks to the second part of this volume.
• 3. On October 23, 1902. Marie von Sivers had already become a member of the E.S.T.
• 4. "Esotericism” (3rd volume of Blavatsky's “Secret Doctrine”), published as posthumous writings by Annie Besant (1897)
• 5. See “Rules”, page 144
• 6. In “From the content of the esoteric lectures”, GA 266/1.
• 7. Preface to the first edition of the lectures “The Karmic Connections of the Anthroposophical Movement”, Dornach 1926, reprinted in “Contributions to the Rudolf Steiner Complete Works” No. 23 Christmas 1968.
• 8. For more on this, see the preliminary remarks to the second part.
• 9. See the Notes for Edouard Schur and letters to Marie Steiner-von Sivers, both in Briefwechsel und Dokumente... (Correspondence and Documents...), GA 262; also the autobiographical lecture Berlin, February 4, 1913 in Beiträge zur Rudolf Steiner Gesamtausgabe, Heft 83/84, 1984.
• 10. In a draft of the first circular letter to the German Theosophical lodges in the summer of 1902, before the official founding of the German section. In Briefwechsel und Dokumente... (Correspondence and Documents...), GA 262, note on page 17.
• 11. Elisabeth Vreede in a lecture given in Stuttgart on July 9, 1930. See Elisabeth Vreede/Thomas Meyer: Zur Bodhisattvafrage, Basel 1989.
• 12. Jenny Schirmer-Bey in “What is happening in the Anthroposophical Society. News for its members”, 1974, No. 35 dated September 1, 1974
• 13. Ludwig Kleeberg, “Wege und Worte”, Stuttgart 1961

From the instruction hour in Berlin, December 16, 1911.

The three lights that now burn symbolize the three higher principles that shine in the darkness in our higher being. They also represent the wisdom, beauty and strength whose words (names) were pronounced when the lights were just lit on the altars of the east, south and west. We will find the light of wisdom if we always strive for truth in our thinking, if we learn to recognize that a new kind of thinking should arise in us, that world thoughts live in our thoughts. We should become aware that it “thinks in us” and that what is thought in us are revelations of spiritual entities that want to bring us wisdom. From the astral world, living, weaving, moving wisdom flows to us, and by letting wisdom permeate our thinking, we can catch the wisdom of those spiritual entities and our soul will attain wisdom.

Beauty flows into us when we acquire true piety. When our soul can open in admiration and devotion to the beauty that is around us, this beauty becomes for us the expression of spiritual beings who want to reveal their language with it and make themselves understood to us. Only heartfelt, true piety can reveal true beauty to us. For you all know that in the spiritual (astral) world, devils can show themselves in the guise of angels under the mask of beauty. But you also know that this is only possible if our soul is not permeated by that purity which is coupled with heartfelt devotion. In the lower Devachan, those beings can be found who send their beauty down to us in truly beautiful images and forms.

Strength or power flows down upon us from the higher Devachan and will strengthen our inner being if we transform our power into virtue, into active virtue. True, active virtue arises when we transform all the qualities that stand out in our lower nature through the power of our will, so that they become forces that can work as spiritual forces in the world.

From the instruction session in Berlin, December 17, 1911

We see here the flames on the altars, which represent wisdom, beauty and strength. These are very deep symbols that we can also find in the human being.

Where can we find wisdom in the human form? It cannot be found on the outside, it is hidden within the form in such a way that it is not currently adapted to the present stage of development, so that the form does not form a cohesive whole. Wisdom can be depicted as follows:

It is different with beauty, which finds its full expression in human hands when they are raised in an outstretched position, with the head forming the center. In the hands one finds the symbol of beauty and this is represented as follows:

The purpose of the hand is to be beautiful, not to be strong; the arm may be strong and muscular, but at the bottom it tapers into the beauty-tending form of the human hand.

Strength is found in the opposite of the hands, in the feet. No one who is an occultist will see anything beautiful in the feet, and anyone who wants to see something beautiful in them in their ordinary lives will see nothing but a caricature of beauty. The feet represent power or strength; they must be able to carry the whole body. This is represented as follows:

Thus we find in the human form these three important symbols, which in occultism are called the “three world mothers”, which Goethe also calls so in his “Faust”.

From the instruction session in Hanover, December 31, 1911

One of the most important symbols is represented by the three flames that stand on the altars of the East, the West and the South, and to which our attention should be drawn first. In them we should see the symbols of wisdom, beauty and strength, but we should not understand them to mean worldly wisdom, worldly beauty and worldly strength.

Wisdom is not to be found in the physical plane. Anyone who is involved in the occult life should make up their mind never to pronounce the word “wisdom” and to think of it as the worldly wisdom that we encounter in the external sciences, for example, or that is generally associated with learning. A learned person is not wise; a wise person does not need to be learned, and may even be a very naive person; but a wise person is the one who keeps wisdom in his heart, who speaks and feels as it were from his heart: I see my God at work in every petal; a person who senses and perceives his God in all of creation and feels connected to creation and the divine. But it should be borne in mind that this does not mean that one should be a pantheist to do so; one must form a much more intimate mental image of such a sage, an inexpressible feeling of being sheltered in the divinity of the world, which gives him peace and bliss in his being.

We must acquire such wisdom for ourselves, it must permeate our entire being so strongly that it is no longer possible for us to think that we are not always and forever surrounded and cared for by the spirit of the world, so that inner peace and security can no longer leave us.

Such perceptions and feelings will flow into us from the astral world, which consists of living, flowing, moving wisdom, which forms the background, the source of the nature that surrounds us and permeates the entire physical world. From there we must draw the strength to become wise. It cannot be found in the physical world itself.

The beauty symbolized by the second flame also has nothing in common with the beauty in the world; it does not refer to any worldly object. To glimpse something of this beauty, we must turn our gaze to the starry night sky and immerse ourselves in it, so that we feel, as it were, that spiritual beings rule behind it. A deep, heartfelt devotion should fill us with this. Or, when we experience a sunset and feel how the radiant orb sinks slowly below the horizon in a purple glow, so that the shadows grow longer and longer and finally the whole of nature around us is shrouded in darkness, then again, a deep, heartfelt devotion should permeate our being and identify so strongly with the divine power in our soul that the inner sun will shine and shine in our soul, as the midnight sun can shine into the dark Christmas days for the student of occultism, and the spiritual beings can be seen in their sublime beauty, in all their majesty. We must think in this sense when we speak of beauty, and these thoughts should transform the concept of beauty.

Beauty can be found in the lower Devachan; from there it streams down upon us from the beings in beautiful images and forms. But on this plane one also still finds ugliness, and precisely in that which on earth is often called “beautiful”. We find every lie there as something ugly. We can even find beauty in this world, but it is only based on illusion, on delusion. We find, for example, beautiful figures and forms there, even angelic figures, which have been created by black magicians, with which they envelop themselves as with a veil to hide their own selfish goals. One can have come quite far in the esoteric life and deal with magical arts or black magic in a particular life, then such people can show themselves in the lower devachan plan in such angelic forms, wrapped in a veil of beautiful garments. So there is no absolute, true beauty in this realm, and only genuine, heartfelt devotion can reveal the true devachanic beauty to us.

The third flame symbolizes power, again not what we know as power in the physical world; but this power from the higher devachan is to flow into the physical world and unfold there in man as “active virtue”. This is the virtue that consists in continually allowing our personality to recede, that we fight our ambition, especially when it expresses itself in that we want to shine with our gifts. This virtue should make us aware that we rest in the Godhead, that we are only a small part of the true, great perfection, so that we feel how all vanity and pride are unreal, so that it would be foolishness to want to be proud of something.

Particularly at the beginning of their occult path, people often become haughty or vain and proud. For example, when they start to notice small successes in themselves, they soon feel superior to others. But that is not the way to achieve active virtue. Those who seek to share their knowledge or powers with others, to teach what they have received as higher teachings, and who then allow themselves to be venerated by those to whom they impart knowledge, will not find the way either. These vices are great obstacles which man himself places in his own way. But also those who thus offer homage place these obstacles in the way of the esotericist. By combating these vices in the physical world and constantly guarding against falling prey to them by practicing “active virtue,” the power found in the higher Devachan as a sum of high spiritual beings will flow into us as spiritual power and strengthen our inner being.

Higher Devachan Power

Lower Devachan Beauty

Astral world Wisdom

Man in truth True piety

Physical world in thought Piety

From a lesson in Munich, December 12, 1906

The three candlesticks here represent Jupiter, Venus and Vulcan. In occult language, the candlesticks are called “angels” or “shining beings”. In the Apocalypse, the angels are also described as candlesticks.

From a teaching session in Munich, December 12, 1906

The gong represents the primal sound of nature: Tao.

From a teaching session in Basel, September 1912

T is not the name of God, but it signifies the presence of God.

From lecture in Berlin, November 16, 1905

(...) If we look across to Asia, we find at first the still existing remains of an ancient religion, which in fact can no longer be understood as a religion in our present sense. We find this religion in the remarkable culture of the Chinese. I am not speaking of the religion of Confucius, nor of that which spread as Buddhism in India and China, but I would like to speak of the remains of the ancient Chinese religion, the Tao religion. This is the religion that refers man to Tao. Tao is translated as the goal or the way. But one does not get a clear mental image of the essence of this religion if one simply adheres to this translation. For a large part of humanity, the Tao expresses and has expressed for millennia the highest that human beings could aspire to, that they imagine the world, all of humanity, will one day arrive at: the highest that human beings carry within themselves and that will one day develop from the innermost human nature as a mature flower. Tao signifies a deep, hidden source of the soul and a lofty future at the same time. Not only is Tao uttered with shy reverence, but it is also thought of with reverence by those who know what it is about. The Tao religion is based on the principle of evolution, and it says: What is around me today is a stage that will be overcome. I must realize that this development in which I find myself has a goal, that I will develop towards a lofty goal and that a power lives in me that spurs me on to reach the great goal of Tao. When I feel this great power in me and I feel that all beings are heading towards this goal with me, then this power is the steering power that blows towards me from the wind, sounds from the stone, shines towards me from the lightning, and sounds from the thunder, and sends me its light from the sun. In plants, it appears as a growth force; in animals, as sensation and perception. It is the force that will bring forth form after form again and again, until that sublime goal is reached, through which I know myself to be one with all of nature, which flows out of me and into me with every breath, which is the symbol of the highest evolving spirit, which I perceive as life. I feel this power as Tao. - In this religion, there was no mention at first of a god in the hereafter; there was no mention of something outside the world, but of something through which one can find strength for the progress of mankind.

Tao was felt most strongly at that time, when man was still connected to the divine source, especially among the population of Atlantis. These our ancestors did not yet have such a highly developed mind, such intelligence as today's humanity. But instead, they had a more dream-like consciousness, a more instinctively arising imaginative life and a little calculating mental life. Imagine the dream life, but intensified so that it is meaningful and not chaotic, and think of a human race from whose soul arise images that announce the sensations that are in one's own soul, that reflect everything that is around us externally. We have to imagine the soul world of these prehistoric men quite differently from our own. Today, man strives to form thoughts and mental images of the world around him that are as precise as possible. Prehistoric man, on the other hand, formed symbolic, allegorical mental images that appeared full of life within him. When you meet a person today, you try above all to get an idea of whether he is a good or an evil person, a clever or a stupid person, and you try to get an idea that corresponds to the external person in as dry a way as possible. This was never the case with the primeval man of Atlantis. He had an image, not a concept. When he met an evil person, a dull and dark image arose. But the perception did not become a concept. Nevertheless, he judged and behaved according to this image. When he had a bright and beautiful image before him, which stood before his soul as a dream, then he knew that he could trust such a being. And he was afraid of an image when it arose in him in black, red or brown colors. The truths did not appear rationally or intellectually, but as inspiration. He felt as if the Deity working in these images were within himself. He spoke of the Deity that revealed Itself in the blowing of the wind, in the rustling of the forest, and also in the images of the inner life of the soul when he was impelled to look up to a lofty future for humanity. And that is what he called Tao.

Modern man, who has taken the place of this primeval humanity, relates to the spiritual powers in a different way. He has lost the power of direct vision, which in some respects is duller and dimmer than ours, but has gained the stage of development of intellectual and mental images, which in some respects is higher and in some respects lower. Thus, the modern man stands higher than the primitive man because he possesses a keen, penetrating mind; but he no longer feels the living connection with the divinely active Tao forces of the world. Thus he has the world as it reveals itself in his soul, and on the other hand the powers of the mind. The Atlantean felt the images that lived within him. Today's man hears and sees the outer world. These two things, outer and inner, stand opposite each other, and he no longer feels how a bond goes from one to the other. That is the great meaning of the development of mankind. Ever since the land masses rose again after the floods of the oceans had submerged the continents, mankind has longed to rediscover the bond between what it feels and perceives within and what presents itself to it outside in the sensory world. This is the origin of the word religare = religion. It means nothing other than to reconnect what was once connected and is now separated, to reconnect the world and the self. The various forms of religious belief are nothing more than the means, the ways taught by the great sages, to rediscover this connection. They are designed to be so diverse in order to be understood by people at every level of culture in this or that form. ...