The Rudolf Steiner Archive

Proclamation by Theodor Reuss on the separation of the united three rites (Scottish, Memphis, Misraim) into three independent bodiesin “Oriflammes, 5th year, no. 2, July-December 1906.

EDICT

of the Sovereign Grand Master General of the United Rites of Scottish, Memphis and Misraim Freemasonry, 33rd = 95th, in and for Germany.

Z.R.D. A.B. A. W.! ¹

Supreme General Grand Council of the Ancient Rites. Deus meumque jus. - Exitus acta probat. - Spes mea in Deo est.

Fraternal greetings to all points of the triangle!

We, Albert Karl Theodor Reuß, 33rd, 90th, 96th, Sovereign Grand Master ad Vitam of the Order of the United Rites of the Scottish, Memphis and Misraim Freemasons in and for the German Empire, Sovereign General Grand Commander, Absolute Grand Sovereign, Sovereign Pontiff, Sovereign Master of the Order of Oriental Templar Freemasons, Magus Supremus Soc. Frat. R. C., S.-. L.-. 33.°, Termaximus Regens I. O. u. s. w. etc., do hereby announce and make known that, by virtue of the powers and authorities entrusted and conferred upon us, we have found it necessary to separate the administration and management of the three Masonic rites subject to our jurisdiction in Germany and the German-speaking countries and to elevate the three rites to three independent Masonic bodies.

From June 24, 1907 E.V. onwards, the following will therefore exist under our supreme jurisdiction in Germany:

The Supreme Council of the Scottish, Ancient and Accepted 33rd° Rite for the German Reich.

The General Grand Council (90th°) of the Egyptian Rite of Mizraim.

The Sovereign Sanctuary (95th) of the Ancient and Primitive Rite of Memphis.

For each individual rite, we appoint a General Grand Master with jurisdiction over the bodies under him. The individual grand authorities enact their own administrative laws, which must not run counter to the general basic laws of the rites. The Sovereign General Grand Master ad Vitam remains the final decision-maker in all ritual and personnel matters. The Grand Officers of the individual grand authorities are elected annually in a secret session by the assembled officers of the chapters and grand councils by a three-quarters majority. The rights and duties of the incumbent Grand Grand Masters and all other provisions are set forth in the Constitution of September 8, 1906 E.V.

Given in our sanctuary on the 10th day of the month of September

A.D. 1906, A.O. 788.

(L.S.)

Theodor Reuß, N.P.U. 33rd, 90th, 96th.
S.G.G.M. ad Vitam for the German Reich

• 1. To the glory of the Almighty Master Builder of the Universe!

Wording of the original manuscript of Theodor Reuss, dated June 15, 1907

Memphis and Mizraim Rite of Masonry
Order of Oriental Templars and Esoteric Rosicrucians
Z.R.D.A.B.A.W.! ¹

Fraternal greetings on all points of the triangle! To all who are concerned!

In execution of the provisions of the fraternal agreement of January 3, 1906 E.V. and the edict of September 10, A.D. 1906, A.O.788, published in the “Oriflamme”, issue 2, volume 5, 1906, E.V. I hereby appoint, by virtue of the rights and powers conferred upon me by the patent of September 24, 1902, E.V.,

S.E.Br.-. Dr. Rudolf Steiner, 33rd 90th 96th in Berlin

to the independent

Acting General Grand Master of the Supreme General Council of the Egyptian Rite (90°) of Mizraim in Germany

as well as the adoption lodges of Egyptian Freemasonry in Germany, with the right and the obligation to lead the order in accordance with the provisions of the agreement of January 3, 1906 E.V.

Given in our sanctuary on the fifteenth of June A.D. 1907, A.O.

789 London and Berlin,

Theodor Reuß, 33rd 90th 96th
Sovereign General Grand Master ad Vitam
Henry Klein 33rd 95th
General Grand Registrar

Rudolf Steiner on the difference between the cult of knowledge and freemasonry

From the participants' notes on the instruction session in Berlin, December 16, 1911.

One might think that we are dealing here with an institution of what is generally called “freemasonry”, but it is not so. However secret Freemasonry may have been practiced in earlier times, it has always been something external. In fact, Freemasonry originally came into the world through a betrayal of the mystery schools, and that is why many of the symbols found in Freemasonry can also be found here. From the mystery schools, these symbols passed through students who were not sufficiently imbued with their value and significance, ended up in secret societies that were secret to the outside world. However, none of the secret societies known to man have been able to understand and explain the true depth of the symbols under the general name of Freemasonry, because the sacredness of the symbols themselves means that they cannot be properly understood outside the occult temple. ¹

Until now, our occult current for the world has still borne the name of Freemasonry, because from an occult point of view, one should always tie in with what already exists as much as possible. From now on, however, this name should be dropped for our temple and our activities should be called “Misraim Service”. If one wants to hint at our occult service, one may abbreviate this with the letters “M.D.” The designation “F.M.” [Freemasonry] should now disappear for good, and thus, for the outside world and for all institutions based on Freemasonry, there is no Freemasonry in our movement. If someone were to ask us whether our movement includes Freemasonry, we can say no without telling an untruth. What is done here is an occult service called the Misraim service, which means something like: the effecting of the union of the earthly with the heavenly, of the visible with the invisible.

The Misraim service was already known in ancient Egypt and was one of the most frequently practiced occult services in the mystery schools. This same service is also performed in our temple, with the additions and reforms that Markus has made. The Mark referred to here is the disciple of Peter, one of the twelve apostles, who wrote the Gospel of Mark while he was Bishop of Alexandria in Egypt. Together with an Egyptian initiate, he reorganized the occult service (cult) that we now know as the Misraim service.

• 1. To the glory of the Almighty Master Builder of all worlds!
• 1. In addition to this, the following statement from the lecture Cologne, December 27, 1907: “You would be quite wrong if you were to misjudge the past with its deep wisdom in the occult schools, or if you were to consider it in any way overcome by our modern wisdom. Where occult wisdom presents itself to you in signs and symbols, it always shows itself in such a way that it can be confirmed by direct occult observation by the enlightened."

From participant's memory notes from the instruction session in Berlin, December 16, 1911.

One might think that one is dealing here with an institution of what is generally called “freemasonry”, but it is not so. However secret Freemasonry may have been practiced in earlier times, it has always been something external. In fact, Freemasonry originally came into the world through a betrayal of the mystery schools, and that is why many of the symbols found in Freemasonry can also be found here. From the mystery schools, these symbols passed through students who were not sufficiently imbued with their value and significance, ended up in secret societies that were secret to the outside world. However, none of the secret societies known to man have been able to understand and explain the true depth of the symbols under the general name of Freemasonry, because the sacredness of the symbols themselves means that they cannot be properly understood outside the occult temple. ¹

Until now, our occult current for the world has still borne the name of Freemasonry, because from an occult point of view, one should always tie in with what already exists as much as possible. From now on, however, this name should be dropped for our temple and our activities should be called “Misraim Service”. If one wants to hint at our occult service, one may abbreviate this with the letters “M.D.” The designation “F.M.” [Freemasonry] should now disappear for good, and thus, for the outside world and for all institutions based on Freemasonry, there is no Freemasonry in our movement. If someone were to ask us whether our movement includes Freemasonry, we can say no without telling an untruth. What is done here is an occult service called the Misraim service, which means something like: the effecting of the union of the earthly with the heavenly, of the visible with the invisible.

The Misraim service was already known in ancient Egypt and was one of the most frequently practiced occult services in the mystery schools. This same service is also performed in our temple, with the additions and reforms that Markus has made. The Mark referred to here is the disciple of Peter, one of the twelve apostles, who wrote the Gospel of Mark while he was Bishop of Alexandria in Egypt. Together with an Egyptian initiate, he reorganized the Occult Service, which we now know as the Misraim Service.

From participant memory notes from the instruction session in Munich, August 30, 1911.

Markus and Ormus, both disciples (followers) of the Christ after his resurrection, transformed the mysteries and rituals.

From participant's notes from the instruction session

Basel, September 25, 1912

What should be understood here is that this occult movement cannot be compared to any other in the world. Our present age is characterized by the existence of numerous occult or semi-occult trends, but it should be understood that our movement must not be placed in the same line as other movements, and that those who allow themselves to be included in it must feel responsible for the task that is thus imposed on them. ²

• 1. In addition to this, the following statement from the lecture Cologne, December 27, 1907: “You would be quite wrong if you were to misjudge the past with its deep wisdom in the occult schools, or if you were to consider it in any way overcome by our modern wisdom. Where occult wisdom presents itself to you in signs and symbols, it always shows itself in such a way that it can be confirmed by direct occult observation by the enlightened."
• 2. The following notes from discussions in connection with the difficulties at that time with the Theosophical Society are printed in the volume “On the History and Content of the First Section of the Esoteric School 1904 to 1914, CW 264.

The usual formula signed by Rudolf Steiner and Marie von Sivers is not available in the original. According to an eyewitness, the original passed on by Reuß was destroyed. However, since copies of it exist, the unconfirmed wording of such a copy is given here so as not to be exposed to the accusation of a tendentious omission:

“Pledge and Obligation. I, the undersigned, do hereby solemnly pledge and promise to keep and obey the laws and customs of the Ancient and Primitive Rite of M.u.M. O.T.O.¹ To keep and obey the O. to the best of our ability, to help maintain the usual secret, to work for the preservation of the Sovereign Section for the German Reich, and to recognize the Souv.Gen.Groß. ad vitam Dr. Th. Reuß as the visible guardian of our secret, as well as the supreme and final arbiter in all matters. I further vow that I will not allow anyone to hypnotize or mesmerize me, or to put me in such a passive state in any other way that anyone, be it a profane or other person or persons, beings or forces, could thereby cause me to lose control over my thoughts, my will or my actions, lest the secrets entrusted to me be betrayed in this way through my fault and weakness. Should I ever break this my vow, may my soul restlessly wander through the immeasurable space-time without end. Eternal Jehovah hear my words and help fulfill my vow. Berlin, November 24, 1905. Rudolf Steiner.

• 1. = Ordo Templis Orientis (Oriental Templar Order). To associate the later degeneration of this order with Rudolf Steiner is, for anyone who knows his life and work, out of the question.

From a conversation with Kurt Englert-Faye

according to his diary entry: Dornach, February 25, 1933

With Dr. Steiner. I asked her to tell me the exact facts about Dr. Steiner's relationship to Freemasonry, since I needed to be clear about this in order to be able to counter the claim from the masonic side: that Dr. Steiner had been a mason and then, after he had come into possession of the “secrets”, had fallen away in order to fight them.

She gave me the following explanation of the context:

In his lectures on the most diverse subjects of anthroposophy, Dr. Steiner also described, among other things, various things that are also contained in the Masonic tradition in a certain way, without regard or reference to it, but out of his own spiritual research; for he only considered the results of his own research work to present. Now, among the many people who gradually found their way into the Society's groups, there were also personalities who were members of Masonic lodges, some of whom even held quite high degrees. These recognized the “maturity” by virtue of which Dr. Steiner spoke and the superiority of his knowledge. They went to him and asked him, as their “master”, to renew the spiritual striving in accordance with today's needs of consciousness, which had been alive as an original impulse in the masonic traditions.

So this demand from the outside world was presented to Dr. Steiner as a karmic task to be solved, no different than his commission at the time to collaborate on the Goethe Archives in Weimar and to edit the scientific writings of Goethe for the great Weimar Edition.¹ And just as Dr. Steiner did not pursue Goethe philology in his Goethe research, but rather further developed the tendencies inherent in Goethe's ideas and thoughts, leading them further in a contemporary and spiritually appropriate “renewal”. He also took the essential core of the former Masonic impulse and allowed its formative forces to unfold further, in accordance with the spiritual laws of our time. Wherever spiritual science takes up an existing tradition, it is never a matter of adopting a tradition, but of realizing spiritual succession. In this case, too, the introduction of renewal took place while observing the given forms, just as it had been the case with the development of Goetheanism into modern spiritual science. On the surface, Dr. Steiner worked in Weimar in the same arena and with the same means as the Goethe philologists, but inwardly something completely different happened. They preserved, but he metamorphosed. Just as Rudolf Steiner was, so to speak, scientifically legitimized for Weimar through the recommendation of Karl Julius Schröer (besides his doctorate), so it was also necessary with regard to masonry to “tie in with what already existed,” as he himself often said later. In this case, this meant that he acquired a charter, the authorization, the external “historical” legitimization to be able to work in this field. (A process comparable, in its way, to acquiring a doctorate from any present-day university in order to obtain all the associated rights.)

The middleman from whom the charter was purchased was now a certain Reuß. It was a providential real-symbolic character that the decadence of historical Freemasonry presented itself personally as this Reuß, who at the time represented the institution as an official representative, fully recognized and authorized. ² It was only later that the Freemasons banned Reuß as a fraud and charlatan.

The only contact between Dr. Steiner and the Freemasons was the acquisition of the charter. Rudolf Steiner himself was never a Freemason and never received any directives from them.

The fact that some Freemasons present a different version of events does not change the facts and may be due to the fact that, as custodians of a traditional “dead” wisdom, the spiritual autonomy and sovereignty of Rudolf Steiner is just as repugnant to them as the Goetheanism, which has been developed into spiritual science, is to the administrators of Goethe's literary estate, who have also taken it upon themselves to discredit Dr. Steiner's achievements as the editor of the scientific writings.

Marie Steiner to C.S. Picht in Stuttgart

the editor of the journal “Anthroposophie”, in connection with the essay “Was Rudolf Steiner a Freemason?”, Dornach, March 11,

... Must all Freemasons be traitors? What about Frederick the Great, Field Marshal Blücher, Wilhelm I and Emperor Frederick, and countless other German princes and generals? Should they all be pilloried, along with the countless still living who have belonged to German Masonic circles?

The first person to destroy the preserved document that gave him the right to work independently was Rudolf Steiner, right at the outbreak of the war. He declared that this work had been irrevocably dissolved. What had it consisted of? In the interpretation of the symbols and some fundamental features of the ceremony from the point of view of spiritual science. In order to be able to do this honestly, he needed to have the right to do so. This right was offered to him by fate, because some Masons thought that it would help them to fill in the gaps in their knowledge. The gentleman bearing the title of Grand Master, who had the right to grant such a document, was not the sort of person with whom Rudolf Steiner would have wished to maintain further relations. So Rudolf Steiner's condition was: no relations of any kind whatsoever, except the payment of the due fees. And that suited the gentleman very well.

But what the detractors want to make of this fact, which is described in Rudolf Steiner's “Course of My Life,” is affiliation with such associations that have political intentions, even those whose goal is the destruction of Germany. It is a shameless, irresponsible lie. But what else can be done in a world where the lie is so powerful than to call it by its own name?

The only time Rudolf Steiner attended a masonic ceremony was the funeral service for Joachim,³ and there were so many military people present, but also ladies, that this is really not enough to be accused of supranational machinations. (...)

Can you refute claims that are plucked out of thin air? In his book, a Mr. Huber calls Mr. Reuß the inspirer of Rudolf Steiner.⁴ If I were to claim that Mephistopheles is the inspirer of Mr. Huber, he could hardly bring me the necessary documents to prove to me that this is not the case. However, it is likely that this is the case to a certain extent, but there was never any inspiration of Dr. Steiner by Mr. Reuss.

Dr. Steiner had to acquire the external right to save a certain spiritual content, which was expressed in time-honored symbols, from complete corruption, in that, let us say, Mephistopheles took possession of these things through people who were subject to his influence and were in Masonic associations. Someone who sees through such things also tries to protect spirituality from being robbed by evil forces, and to do so he makes many sacrifices. Rudolf Steiner was the first to point out certain political intentions behind certain secret societies, and the members of many so-called secret societies, such as the Freemasons, are unsuspecting of them. ⁵ Therefore, objective education was needed, but not fanatical, defamatory agitation that sees ghosts and itself pursues political purposes with it.

Most German Freemasons are certainly quite unsuspecting and incredulous regarding the hidden intentions of a few circles. Their feelings will also turn against Dr. Steiner because he has spoken some serious words of warning about it. Thus, the one who knows must expose himself to the hatred of all circles and let the “crucify him” resound over him.

Freemasonry, too, is accused of blasphemy and denial of Christ. Dr. Steiner's entire life's work is dedicated to the task of bringing the Christ impulse closer to human understanding, to make it come alive again in a time when materialism threatened to suffocate it and the godless movement began. This is indeed proof against many assertions. But one must take the trouble to study such evidence.

The most compelling evidence against everything that is untruthful about him and has been raised by spiteful enemies lies in a serious and conscientious study of Rudolf Steiner's works.

• 1. Cf. Footnote 2) on page 25.
• 2. It should be noted here that Reuß was only recognized by Yarker, but not by regular Freemasonry.
• 3. Cf. footnote 2) on page 97.
• 4. Engelbert Huber, “Freimaurerei. A World Power Behind the Scenes», Stuttgart 1934. This book claims that Rudolf Steiner was commissioned by Theodor Reuß to work out a ritual for the Memphis-Misraim Order in Germany. This is refuted by the documents in the present volume. In addition to this, Rudolf Steiner's remark in the lecture Dornach, October 11, 1915, is worth mentioning: “Occult brotherhoods also made various suggestions to me; and when a very respected occult brotherhood suggested that I participate in the spread of an occult organization that also called itself a Rosicrucian, I left it unanswered.”
• 5. See in particular the lectures from the war years 1916/17 “Zeitgeschichtliche Betrachtungen”, two volumes GA 173/74.

by Marie Steiner

Rudolf Steiner's work ¹ points out that in ancient times there were mysteries, initiations through which human souls were elevated to participate in spiritual life. The impulses that originated there led to the great ancient cultures that are known to us today. There, secret knowledge was cultivated, the science of the spirit, which was in full bloom in those times and had the polytheistic religions as its outer expression. The advisors of the kings and the great leaders destined to form new cultures emerged from them. Within the becoming and passing away and clashing of peoples, their wisdom treasures formed the unifying bond. The results of each culture were guarded and preserved for the progress of humanity and passed on from generation to generation. They formed a second current alongside that which flowed directly from spiritual sources, but which faded from the consciousness of the majority of people to the same extent that knowledge of physical things gained in scope and precision. The soul lost the memory of its origin. There came a time when not only a single nation, but all of humanity would have fallen into decadence if the Christ event had not taken place.

Presenting the significance of the Christ event for the revival of humanity in its entirety is the task to which Rudolf Steiner dedicated his life. To do this, he had to draw on all the knowledge that human beings have acquired to date, and shine a light into all areas of this knowledge, the revealed and also the secret ones. The secret included the forgotten old mysteries: here, in a figurative sense, the debris under which they lay had to be cleared away, just as archaeologists do at the ancient buried temple sites. Above all, however, it was important to salvage the living substance that still permeated the mystery knowledge, which was based on ancient tradition but was increasingly ossifying or decaying in its human representatives. Ancient wisdom, without revival through the impact of Christianity, without an understanding of this greatest of mysteries, could only lead to aberrations over time.

Rudolf Steiner had a comprehensive insight into these interrelationships through the spiritual science he philosophically founded and organically developed. That is why he considered it his task in our time to make his knowledge accessible to them when he was approached by such circles, whether they are traditionally or newly inspired, who cultivate ancient secret science. He never sought out such circles, but where they asked for enlightenment and instruction, he did not refuse to give it to them. This was his service to humanity.

He initially rejected the efforts of representatives of the Theosophical Society, who would have liked to see him in their ranks, because the Theosophical Society worked in a one-sided orientalizing direction and in many cases in a scientifically dilettantish or psychically phenomenalist direction. In particular, however, it lacked the foundations for the knowledge of true Christian esotericism. It was only when the German Theosophists wanted to found an independent section under his leadership and thus also on the basis of Western Christian esotericism that he felt obliged not to withdraw this request.

When, after a number of years, Annie Besant, who later became president of the Theosophical Society, tried to prevent this work for a living Christianity, the Anthroposophical Society was founded and separated from the Theosophical Society. Rudolf Steiner describes the details of this process in his autobiography, “My Life Course”.

The other proposal came from the side that traditionally cultivates medieval Christian esotericism based on the ancient wisdom of the mysteries. It emphasizes the fact that its historical continuity goes back to the times when occult knowledge was cultivated in the ancient Egyptian temples. In the course of the centuries, these circles, with their many ramifications, took up whatever seemed spiritually appropriate and beneficial to them from the most diverse mystical currents, especially through the impulses of the Crusades, the masons' guilds, etc. They preserved themselves under various names as freemason federations, orders of illuminati, etc. But in the course of time the majority of them increasingly distanced themselves from their original knowledge and goals, then fell prey to rationalism and often to atheism, and gradually became associations that were partly political, partly commercial, and partly charitable. The disappointment grew ever greater for those who allowed themselves to be admitted to these associations in order to gain knowledge from the spirit there. Again and again, such disappointed people approached Rudolf Steiner to tell him that only now, through his publicly advocated spiritual science, had they found access to what was behind the symbols that no one understood. Many complained that they were serving falsehood by reciting traditional formulas that professed belief in a divine spirit, but were completely skeptical about their content. And one could encounter a great longing to experience something of the seriousness that must once have been associated with the old cultic customs. Freemasonry revealed itself as a declining tradition of the past, whose outer organism could be seized by opposing forces, and indeed had already been to a large extent.

But that which had remained true in these millennia-old endeavors, their spiritual content, which could not be killed, could and had to continue to serve the renewal of humanity in a transformed form. This was the task that Rudolf Steiner saw himself confronted with when a proposal was made to him from within those circles to found an independent organization by means of a historically and legally documented link. This proposal was made by a spiritually striving person who had come to believe that Rudolf Steiner knew more about spiritual matters than all of them put together. The proposal was then formalized by a party that was certainly more concerned with practical benefits and had a highly indifferent attitude towards spiritual matters. It was not Rudolf Steiner's task to snoop into this man's past, as it was not his intention to maintain relations with him. Not only the titled representatives of secret societies, but also those of ecclesiastical and other institutions often prove to be unworthy of their office. The fact that, as can now be seen from their writings, the various Masonic orders do not recognize each other is something that they probably have in common with other human institutions, and which requires a great deal of time and effort and also legal sophistry to investigate. Rudolf Steiner, however, had to take into account what is of decisive importance for every representative of spiritual truths: historical ties to an ancient and venerable spiritual current, even if its forms change over time, in order to protect it from decadence as far as possible. Its truth content could, if he agreed, be awakened to new life and, corresponding to the cognitive powers of the time, made subservient to the progress of humanity. In the language of the consciousness soul, the old symbols could revive and take hold of all of humanity in the possibilities of revelation through art.

Rudolf Steiner set one condition. He would carry out the historical-legal connection within the degree offered to him, through which he was allowed to continue the work independently, but that should exhaust the relationship. Not a single further claim could be made, neither in terms of collaboration nor in terms of human, social or organizational relationships. Nothing but an external, in no way binding formality should be carried out, not a single joint activity should take place! The newly founded and completely independent group, which was made up of those Theosophists who longed to approach this kind of Western esotericism, was introduced to the old symbols, first in their pictorial meaning, then more and more in their inner essence, until they had been digested in consciousness. In this way they were rescued from the mystical twilight and made accessible to artistic and scientific life. When war broke out in August 1914, Steiner dissolved the working group that had come together under the name Mystica Aeterna, and tore up the document that had been drawn up for it. ² They never met again in this way.

This is a precise explanation of the apparent contradiction that some people claim that Rudolf Steiner was a high-ranking Freemason, while others claim that he never belonged to the Freemasons at all. Rudolf Steiner never had any connection with the Freemasons. He is completely foreign to these communities and is even strongly opposed by them, because from the beginning of his theosophical-anthroposophical work, he had revealed in his teachings what they regard as their secrets, which give them weight and prestige. He reveals esoteric knowledge because humanity needs it, because it is a need of the time. But at the same time, he unlocks the understanding for it. In order to legitimately fill the old symbols with new life in a formally constituted working group that ties in with the historical current, he carried out an external contract and stood completely apart from any contact with Freemason brothers. Thus the term 'high-grade brother', which the enemies like to throw around, has been de facto misleading ever since it was no longer possible for them to make him a Jew. Since Rudolf Steiner had no connection whatsoever with any Masonic order, but this term is intended to create the impression that he belonged to these organizations, the aim is to create a misleading impression. The aim of this deception is to prevent people from engaging with the spiritual science founded and developed by Rudolf Steiner. If they were to do so, the contrast to Freemasonry would soon become apparent. Rudolf Steiner, realizing that the spiritual nature of today's human beings can no longer inwardly affirm the mystery and that the mystery must be revealed, set forth his spiritual science in full public view.

In it, he has made possible a true understanding of Christianity and provided the way and the method by which the human being of today can fulfill his life's duties through an understanding of spiritual facts. How this spiritual science of Rudolf Steiner, which is not cultivated in secret circles and from a power-political point of view, but in full public view, is received in the consciousness of the present, will be of decisive importance for the destiny of the next era.

Marie Steiner,
née v. Sivers

Three Additional Versions of the essay “Was Rudolf Steiner a Freemason?”

I

It is very difficult to assert that Dr. Steiner had nothing to do with the Masonic movement. Dr. Steiner himself says that on page... of his “Life Course”.

The Masonic movement itself is a movement that has splintered into many organizations and fallen into decadence. It originally emerged from those currents that were still connected to the ancient wisdom of the mysteries. The original stream has been diverted into many tributaries and canals. They have all undergone their various fates and have partly strayed quite far from their original goal, the pursuit of knowledge.

Dr. Steiner's endeavor has now been to uncover the pure sources of the esoteric teachings again, to let them flood before our soul's gaze in their historical course, to free them from the debris that has gradually settled in them, to show how, despite debris and periodic cloudiness, the pure original forces have again and again sought new paths to give their invigorating, progress-inducing effect to humanity. Rudolf Steiner places the Mystery of Golgotha at the center of humanity's spiritual-historical development, with the power that we know from his writings and lectures. All ancient mystery wisdom tended towards this climax; all subsequent mystery wisdom, revived and reborn through this power current, wrestled for the means, prepared the paths by which not only the yearning of the heart of humanity could be satisfied in a religious way, but also the understanding of the Christ impulse within humanity could gradually be developed.

Rudolf Steiner devoted his life to this task to the highest degree. He worked creatively and impulsively in all three areas, which used to be a unity in the time of the cultures inaugurated by the mysteries: the religious, the artistic, and the scientific. He gave advice and support to all people who sought it in these areas, without distinction of the social context from which they might have come. Many earnestly striving Freemasons were delighted to recognize that in the Anthroposophy represented by Rudolf Steiner a light was given that opened up an understanding for much of what was offered to them in their lodges in the form of images and signs as a traditionally adopted ritual. They began to understand better what might be meant by this. There were also those who suffered greatly from the temptations that some organizations had fallen into, to which their destiny had led them. They looked around for help. Out of such an impulse, a request was made to Rudolf Steiner to attempt to found an organization that could work out the pure basic principles of esoteric striving, free of all the accumulated confusion of the centuries. The way in which this came about resulted from the existing conditions, which were so very unsatisfactory. When organizations go to rack and ruin, the fault lies with the inadequacy of the people working in them, especially those placed at their head. This was the case here in a rather alarming way, and Rudolf Steiner wanted nothing to do with associations that were under such leadership.

That was the condition he set when he agreed to make a historically documented connection, by which he undertook to make financial contributions in return for absolute freedom and independence in the organization of a work that aimed to gradually lift the obscuring veils from the symbolic customs, which were now to be grasped by the forces of clear consciousness. Thus he did what he was constantly doing through his Anthroposophy: in the gradual removal of mystical veils and in the solid building up of the powers of the mind, which, through reason, increase to wisdom, he carried out the duty of the present-day human being to gain knowledge.

In doing so, he did something that he considered his duty to humanity. For him, it was a new burden, an offering. But every sacrifice also has its positive effect in the spiritual sense, in that new sources of knowledge open up to those who willingly take on the burden. And perhaps Rudolf Steiner would not have been able to utter many a word of warning, deeply rooted in truth, about the dangers of today's secret organizations if he had not included this, albeit from afar, in his general study of contemporary social phenomena. It led him to emphasize even more sharply and clearly than before that secret societies could no longer exist today, that the present state of development of humanity could no longer tolerate them.

Like every science, spiritual science also requires a gradual build-up, a step-by-step development of the powers of reason in order to lead to spiritual knowledge. In this sense, one cannot expect the beginner and the novice to have an understanding of the higher levels of knowledge. They must gradually open up to his consciousness, like the higher areas of mathematics, which are also still a secret to the beginner.

Rudolf Steiner's work is a public offering to humanity that leads step by step to higher knowledge. It lies spread out before us in his writings, lectures and artistic creations and has nothing to do with secret organizations, not even with masonic ones. The explanations he gave of time-honored signs and symbols have long since been superseded by the spiritual research results that he left behind in countless works for the human mind and for the human ego, which is called upon to be alert and wants to be alert.

II

Anyone who would take the trouble to study Rudolf Steiner's works without prejudice will soon see that here knowledge of spiritual things is being revealed that truly needs seek no other sources than those that open up to the inner self. He had assimilated school and university knowledge in a comprehensive way. Knowledge about the manifold conditions of life and its social interrelationships was brought by the alert eye for the things of life and the many relationships in which life placed him. They approached him, he did not seek them, did not need to seek them, because they were sought after him, because he had more to give than others, and because he gave with love, never with arrogance or reserve. He did not reject anything that approached him; even if it was inferior, “he alone weighed the good in souls and let evil find its atonement in the course of world justice”.¹ But he drew a sharp line at the effectiveness of evil and did not allow it to undermine the circles he was responsible for.

This attitude of mind explains, on the one hand, his tremendous forbearance and mildness, his willingness to help and his unconditional compassion, and, on the other hand, his ironclad rejection of all persistently harmful elements.

This is my attempt to explain why he did not immediately turn out anyone who was morally displeasing to him and did not allow any leeway for his influence. On the contrary, he tried to lead astray the erring and keep the right path by positive action. That was why he took upon himself the life of the Theosophical Society and why he did not reject the offer, made to him on the basis of his higher knowledge, to found an independent branch of high-grade Freemasonry. The Grand Master of that order made a thoroughly fatal impression; with him one could have nothing to do other than pay the usual fees in those circles. It was a short ceremony, after which the certificate was issued, which Rudolf Steiner tore up at the beginning of the war.

Perhaps this only paper connection gave him the opportunity to better understand many things inwardly, which he then repeatedly expressed in his lectures as a warning and to steer the formation of judgment in the right direction. Outwardly, he never had any connection with any order; there was never a joint meeting, never a joint discussion. Therefore, it is an objective untruth when, in a book such as... by Huber ², and in inflammatory writings of a lower caliber, the connection between Rudolf Steiner and Freemasonry is pointed out in a tendentious way. All the grand titles are listed. Well, he did not strive for them; it is the custom of masons to bestow the most supreme, most sovereign, most illustrious, etc. titles upon themselves; this is part of the tradition, the convention, and is in itself comical today, especially since for most only this empty shell remains. But that is precisely why a serious person and a person who knows is concerned about saving the core, which is being crushed and petrified by this shell. For Rudolf Steiner, only the core matter was important. That is why he was also completely indifferent to the extent to which the various orders recognized each other or not; whether the one offering him the certificate was a so-called secondary organization, a lodge in the shadows, or not. He wanted nothing to do with any organization. This was the strict condition to which Mr. Reuss, adorned with many titles, submitted. Rudolf Steiner knew before anyone else that the time of medieval and modern masonry had passed. He came before the world with the unveiling of occult truths because man needs them and because working in secret has led to abuses. But there is a power in the time-honored symbols, and they need not be abandoned because of outward decadent phenomena. They can be saved and preserved for humanity through art, for example. This is what Rudolf Steiner did. In his mystery poems, in his building, in some of the works of his students, this metamorphosis has become life and thus been made fruitful for humanity. This is the eternal value of the truths that must be saved from the decay of the outer form. Continuity in change. This is the justification for Rudolf Steiner's approach, which he faced as a duty.

The tendentious nature of the lies associated with this smear campaign is obvious. The Masons may have a legitimate reason from their point of view to fight against Dr. Steiner and have done so with all their might. The turning of the tables, perhaps also due to their hand, is a clever maneuver that may serve a variety of dark purposes. We do not need to shy away from the full light in this matter.

III

If anyone has recognized and stated at the right time that the time for Freemasonry is over, it is Rudolf Steiner. Not only does his life's work, Anthroposophy, bear witness to this, not only does he express it artistically in his drama (the representatives of the occult society hand over their symbols and step down),³ But in the first days after the outbreak of the world war, he tore up the preserved document as a sign and confirmation of his opinion that the days were over when Freemasonry could still be recognized. In order to be right in his conscience about such a rejection, he had a duty not to avoid contact with it. And how brief was this contact – soon dismissed when it revealed itself in all its hollowness. Such statements are not intended to affect the estimable members in the ranks, who – – – [the text breaks off here].

• 1. Published in “Anthroposophie. Zeitschrift für freies Geistesleben», 16th year, book 3, April-June 1934, Stuttgart, edited by C.S.Picht.
• 2. Anyone who delves into Masonic literature and is concerned with the truth should notice that Rudolf Steiner is never consulted at all (not to mention direct rejections), just as his writings are only represented by three random examples in Wolfstieg's large “Bibliography of Masonic Literature” 1911-1926, which, with 54,320 numbers, covers the entire holdings of the Masonic lodge libraries, only three random copies are represented (out of over 200 of his book-shaped publications!) - Likewise, an “expert” should be aware of how much such designations as Misraim, Memphis, O.T. O (Oriental Order of Templars) [see “Some Notes” under “Egyptian Masonry”] and the like, which the document mentioned and which were for Rudolf Steiner shells robbed of their essence, have long since become mere names.
• 1. Words of the Grand Master in Rudolf Steiner's second mystery drama “The Testing of the Soul” (1911).
• 2. Engelbert Huber, “Freimaurerei. Weltmacht hinter den Kulissen” (“Freemasonry. World Power Behind the Scenes”), Stuttgart 1934.
• 3. See Rudolf Steiner's third mystery drama “The Guardian of the Threshold”, 10th scene (1912).

On the meaning and spiritual origin of the cult of knowledge

It is quite impossible to make real progress in penetrating into higher worlds without going through the stage of imaginative knowledge.¹

The motif of the temple in Goethe and in Rudolf Steiner is to be a vessel for supersensible worship, which Goethe has performed by the three kings and which Rudolf Steiner has performed at the three altars.²

One important reason for working with cultic symbolism at all lies in the original knowledge that events in the higher world immediately adjacent to the physical world - the astral or imaginative world - express themselves in symbolic images that correspond to astral facts just as what is seen in the physical world corresponds to physical facts. In this sense, symbolic-cultic work can be seen as a practical tool for becoming familiar with the astral world. Rudolf Steiner once emphasized that the higher worlds cannot be penetrated in any other way than through symbolic representations. Literally it says: “In the various occult currents of the present time, the opinion prevails that there are other ways of ascending into the higher worlds than by using imaginative and symbolic images. And for people of the present time, ascending to the astral world with the help of symbolic signs or other occult means of education is associated with a certain fear, even aversion. If one raises the question: Are such states of fear justified? - one can say: Yes and No. - In a certain respect they are justified, in another respect they are completely out of place, because no one can really come up into the higher worlds without passing through the astral world.” (Cologne, December 29, 1907).

Regarding the statement about the spiritual origin of the cult of knowledge in the letter of August 15, 1906 (p. 68): “This ritual cannot be any different than the reflection of what is the fact of the higher planes,” there is an important addition in lectures from 1924, in which this fact of the higher planes is described as follows: “At the end of the eighteenth and the beginning of the nineteenth century, hovering very close by, of course, I mean in terms of quality, to the physical-sensuous world, there is a supersensible event which presents supersensible acts of worship, powerful developments of images of spiritual life...” These illuminated Goethe's spirit in miniature images and were shaped by him into his ” Fairytale of the Green Snake and the Beautiful Lily (Dornach, September 16, 1924). One of the central motifs of this fairy-tale is the temple with the three kings, the representatives of wisdom, beauty, power or strength; also characterized by Rudolf Steiner as representatives of initiation: the golden king for the imagination, the silver king for the cognitive faculty of objective feeling, the brazen king for the cognitive faculty of the will (Berlin, October 24, 1908). The three altars with their servants are in line with this, both in the cult of knowledge and in the temple scenes of the mystery dramas. And if the letter of August 15, 1906, goes on to say that the ritual recognized by occultism for 2300 years ³ was prepared by the masters of the “Rosicrucians” according to European standards, the connection with supersensible cult appears in the following words: “The Rosicrucians said: Shape the world so that it contains wisdom, beauty and strength, then wisdom, beauty and strength are reflected in us. If you have devoted your time to this, you yourself will emerge from this earth with the reflection of wisdom, beauty and strength. Wisdom is the reflection of the manas; beauty, devotion, kindness is the reflection of the budhi; strength is the reflection of the atma. ... Man advances on earth, not by idle contemplation, but by assimilating wisdom, beauty and strength from the earth.

Goethe's riddle-tale, as it has often been called, was written at the end of the 18th century (1795). A century later, in 1899, as the so-called Kali Yuga, the spiritually dark age, came to an end and a spiritually bright age was to begin again, Rudolf Steiner grasped the far-reaching decision to bring the esoteric that lived in him to public display, in the sense of the decisive word for the whole event in Goethe's fairy tale, “It is time!” And true to the esoteric law of maintaining continuity, he took up the fairy tale of the green snake and the beautiful lily, the images of which had been his meditation for twenty years. On August 28, 1899, the 150th anniversary of Goethe's birth, he published the essay “Goethe's Secret Revelation” and a year later, in the fall of 1900, he continued the interpretation of the Goethean apocalypse begun in it in a lecture given to the Berlin Theosophists and now became “completely esoteric”. ⁴ Twenty years later, on the eve of the first event in the first Goetheanum building, the so-called first college course, he referred to this lecture as the “primordial cell” of the anthroposophical movement, looking back on its development (Dornach, September 25, 1920).

This probably meant not only that the anthroposophical movement had its external beginning with this lecture, but also, unspoken, that at that time the realization of the central demand of the Goethe fairy tale had begun: to bring the mysteries - the temple - out of the hidden into the full light of day, that is, into the public sphere. For it was in this deeper sense that anthroposophical spiritual science was developed as the herald of the spiritually bright age that had dawned for humanity. And that is why, in the last year of his lecturing activities, Rudolf Steiner said the following, which is so important in connection with the description of the supersensible cult: “What is anthroposophy in terms of its reality? Yes, my dear friends, when you see through all the wonderful, majestic imaginations that existed as supersensible worship in the first half of the 19th century [and also at the end of the 18th century], and translate that into human concepts, then you have Anthroposophy” (Dornach, July 8, 1924).

Thus, a straight line leads from the perception of the cult in the supersensible world - which is undoubtedly connected with the ancient ritual prepared by the masters of the Rosicrucians for European conditions - through the Goethe fairy tale to the translation of these images of spiritual life into the scientific concepts of anthroposophy and to the design of the cult of knowledge.

In this sense, Rudolf Steiner brought the cult of knowledge, with its three altars, which Marie Steiner describes as the signs and seals of his work, “out of the depths of the temple in which they have stood since the beginning of mystery religions” and handed it over to “mankind” ($. 486).

Why the cult of knowledge was cultivated in fraternal union

It is not the one and the other and the third, but something completely new that arises through union.⁵

To answer the question of why cult symbolism is used in fraternal associations, certain spiritual facts must be taken into account. One is the nature of such associations, which Rudolf Steiner characterized in his lecture on brotherhood and the struggle for existence, given in Berlin on November 23, 1905, one day before he entered the Memphis-Misraim Freemasonry:

"Unity means the possibility of a higher being expressing itself through the united members. This is a general principle in all life.” Five people who are together, thinking and feeling in harmony with each other, are more than 1 + 1 + 1 + 1 + 1; they are not merely the sum of the five, just as our body is not the sum of the five senses, but the living together, the living into each other means something very similar to the living into each other of the cells of the human body. A new, higher being is in the midst of the five, even in the midst of two or three. “Where two or three are united in my name, there am I in the midst of them.” It is not the one and the other and the third, but something completely new that arises from the union. But this can only come about if the individual lives in the other, if the individual draws his strength not only from himself but also from the others. But this can only happen if he lives in the other selflessly. Thus human associations are the mysterious places into which higher spiritual beings descend in order to work through individual people, as the soul works through the members of the body.

In our materialistic age, this is not easily believed, but in the spiritual scientific world view, it is not merely something figurative, but highly real. Therefore, the spiritual scientist is not just talking about abstract things when he speaks of the folk spirit or the folk soul or the family spirit or the spirit of another community. You cannot see this spirit at work in an association, but it is there, and it is there through the brotherly love of the personalities working in this association. Just as the body has a soul, so a guild, a brotherhood, also has a soul, and I repeat once again, it is not just a figure of speech, but is to be taken as a full reality.

The magicians are the people who work together in the brotherhood because they attract higher beings into their circle. There is no longer any need to invoke the machinations of spiritualism when working together in a community with brotherly love. Higher beings are manifesting themselves there. When we give ourselves up in the brotherhood, this giving up, this merging into the whole, is a strengthening, a fortification of our organs. When we then act or speak as a member of such a community, it is not the individual soul that acts or speaks in us, but the spirit of the community. This is the secret of the progress of future humanity, to work out of communities. Just as one epoch replaces another and each has its own task, so it is also with the medieval epoch in relation to our own, with our epoch in relation to the future. The medieval brotherhoods were active in the practical side of life, in the foundation of the useful arts. They only showed a materialistic life after they had preserved their fruits, their basis of consciousness, namely brotherhood, but had more or less disappeared after the abstract principle of the state, the abstract, spiritual life had taken the place of real empathy. It is incumbent upon the future to found brotherhoods again, and to do so out of the spiritual, out of the highest ideals of the soul. Human life has so far produced the most diverse associations; it has given rise to a terrible struggle for existence, which today has almost reached its peak. The spiritual-scientific world view aims to develop the highest goods of humanity in the sense of the brotherhood principle, and so you see that the spiritual-scientific world movement is replacing the struggle for existence with the brotherhood principle in all fields. We must learn to live a life of community. We must not believe that one or the other is capable of carrying out this or that.

Everyone would like to know how to combine the struggle for existence and brotherly love. That is quite simple. We must learn to replace struggle with positive work, to replace war with the ideal. Today, however, people understand too little what this means. We do not know what fight we are talking about, because we only talk about fights in life in general. There is the social fight, the fight for peace, the fight for the emancipation of women, the fight for land and so on, everywhere we look we see fight.

The spiritual scientific worldview now strives to replace this struggle with positive work. Those who have embraced this worldview know that fighting in any area of life does not lead to real results. Seek to introduce into life that which proves to be right in your experience and knowledge, to assert it without fighting your opponent. It can, of course, only be an ideal, but there must be such an ideal to be introduced into life today as a spiritual-scientific principle. People who attach themselves to other people and use their strength for the benefit of all are the foundation on which a fruitful development into the future can be built. The Theosophical [or Anthroposophical] Society aims to be exemplary in this respect. It is therefore not a propaganda society like others, but a brotherhood. In it, one works through the work of each individual member. One must only understand this correctly. The one who works best is not the one who wants to enforce his opinion, but the one who sees what he sees in his fellow brothers; who searches the thoughts and feelings of his fellow human beings and makes himself their servant. He works best within this circle, which can implement in practical life, not sparing one's own opinion. If we try to understand in this way, that our best powers arise from union and that union is not to be held merely as an abstract principle, but above all to be practiced in a theosophical way in every action, in every moment of life, then we will make progress. We must only not be impatient in this progress."

Another spiritual fact on which communal work on cult symbols is based is that the powers of thought developed through genuine cult symbols, when thought through long periods of time, increase to such an extent that they become external reality in later times. In this way progress is effected. For everything happens from within, not from without: “What is thought and feeling in one period is outer form in the following period. And the individualities that guide the evolution of humanity must implant the thought forms that are to become outer physical reality many millennia in advance. There you have the function of thought forms, which are stimulated by such symbolic images as Noah's Ark, the Temple of Solomon, and the four apocalyptic creatures man, lion, bull, eagle. ... Images that guide people when they surrender to them... to take part in the world that directly borders on theirs,” as it says in the lecture Cologne, December 28, 1907, in which the transformation of the human body is described as a prime example of how the ideas of Noah's Ark and Solomon's Temple are brought about.

These spiritual scientific insights also provide a concrete background for the following statement about Freemasonry: “If you ask me what Freemasonry actually consists of, I have to tell you in abstract terms: Freemasonry consists in its members thinking ahead, for several centuries, of the events that should advance the world, “which, however, has already been realized to a large extent today (Berlin, January 2, 1906).

If the whole of progress is served by symbolic-cultic fraternal cooperation, then the progress of the individual is also served. The fact that Rudolf Steiner points out that real consciousness of immortality is bound to practical fraternity, for the decisive law for the real consciousness of immortality is: Only that which a person does not do for himself alone in order to attain it contributes to the development of the consciousness of immortality, to a spiritual survival filled with full consciousness (Berlin, December 23, 1904).

As is well known, realizing ideals requires a great deal of patience. Rudolf Steiner spoke about this in an instructive and consoling way in a lesson in the following way:

Instruction lesson, Berlin, October 28, 1911

Perhaps there are some among you who feel oppressed because they cannot yet apply what they have learned here in their lives to their outer work, so that they can only keep taking in spiritual teachings and now have to ask themselves: Am I perhaps a spiritual hedonist? The wise masters of the East give us this answer: When spiritual teachings are assimilated, something happens that also lasts for all eternity. The spiritual development of humanity could not be furthered by the “spirits of the past” - whether people who lived in the distant past or gods who preceded us in their earthly development - if there were no souls into which they could pour these teachings. It is like the seed of a plant: as long as it is still inside the flower or ovary, it has no value; only when it enters the earth can it flourish. Of much more importance for the development of the earth are the people who allow works of art such as the Sistine Madonna, Faust and so on to have an effect on them than the artists themselves. If Raphael had only painted the [Sistine] Madonna and no one else had ever seen it, it would have been significant only for him, but not for eternity. Only by allowing people to be affected by works of art or other intellectual products is something created that will outlast the earth and be taken into the Jupiter state. The creator is not the most important thing; by far the most important are the viewers, readers and so on. If someone who creates a work of art or writes a book receives the inspiration for it from the spiritual world, then, until the moment of conception, it also has an eternal meaning for him. But as soon as he sets to work with pen or brush, he works only for the temporal, it has meaning only for him. Everything that is produced for the world is temporal. Only that which is inspired in human souls remains. The greatest weight is therefore not where one would expect it to be according to ordinary intellectual judgment. That the evangelists wrote the Gospels was significant for them, but it would mean nothing for eternity if there had not been innumerable hearts on which these Gospels had an effect. It is infinitely better to read a good book from an earlier time and let it have an effect on you than to write a bad book yourself. Those who believe they have to achieve something in the world should wait until their karma calls them to this or that work. And those who, for example, have had a spiritual vision and wonder whether they should share it with the world can apply the following criterion: If sharing it gives them joy, then they should certainly refrain from doing so. Only that which causes pain when communicated has value. Humorists who enjoy their ideas do not produce anything that has meaning for humanity; only those who have painfully relived the folly of men and have risen to their humor from it give something lasting in history. Nothing but “devotion to the spiritual world” can make a work fruitful in the world.

People may have accumulated treasures and feel the need to use them again for the benefit of humanity, but without occult insight it is impossible to know whether one or the other philanthropic institution will serve the good or the misfortune of people after a short time. No matter how many Samaritan deeds are performed and how many people are made happy, it could be, and without the devotion to the spiritual world just mentioned, it is even very likely, that great harm will be done, for instance to the children of those people, that is, to the next generation.

Here, in our lodge, because people are present with their thoughts, more is being done for the good of the world than all philanthropic work. Physical values are destroyed by using them for oneself; spiritual values, on the other hand, are created by absorbing them. Thus, the creator himself is not the most important thing at all. If one were to go back to the Akasha Chronicle to the age of Raphael, Michelangelo and so on, and pay attention only to them, one would not get the right picture. Likewise, if one were to only pay attention to what was in the souls of the great leaders of the mysteries when researching the Atlantean period in the Akasha Chronicle – which, by the way, is very difficult – one only sees the right thing when one pays attention to what was awakened in the hearts and souls of their disciples.

Anyone capable of writing a mediocre book is then also capable of understanding a good book from the past and will derive infinitely more benefit from it than from writing a mediocre book.

So it is not unauthorized enjoyment when the members endeavor to absorb what is offered here. Without this acceptance by the members, nothing could be done for the further spiritual development of people. Then people would have to fall completely prey to materialism; future generations would be sick in body and soul. The children born among us would not find the thoughts they need for their proper development in the spiritual atmosphere if there were no circles in which spiritual knowledge is received, even if it is not carried out. Materialism sins so much that one cannot do enough in this direction, that exaggeration is not possible at all. Even if ten or a hundred times more were studied than is really the case, it would still not be too much to make up for what is sinned against the world through materialism.

Regarding the name of the working group

It was a “cult of knowledge”.

For inner reasons, the working group had no actual name for Rudolf Steiner (see page 237). It was therefore sometimes abbreviated to “FM” (Freemasonry), sometimes to “ME” (mystica aeterna), and later, at Rudolf Steiner's express request, to “MD” (Misraim Service) (see page 94). For the present publication, the term “cult of knowledge” was chosen because it best expresses the essence of Steiner's intentions. It was in 1923 when he answered a question from priests of the “Christian Community” about the relationship between their cult and the earlier esoteric cult:

"The earlier cult was purely demonstrative. It was a cult of knowledge with degrees. The first degree brought the knowledge of the earthly man, showed man from the Lemurian time to the present, in the imagination. The second degree represented the relationship to the spiritual world, the third the secrets of the gate of death and so on. This cult was a non-temporal, interdenominational and interreligious one; only a certain degree had a Christian character. The use of this cult had to be discontinued because the demonstration character could no longer be made clear to the outside world.6

Even before Rudolf Steiner referred to the cult as a “cult of knowledge” in this question-and-answer session, he had pointed out the importance of knowledge for the cultic in his Dornach lecture of December 30, 1922, with the words: “For everything that is cultic must ultimately dissolve if the backbone of knowledge is lacking.”

Admission Procedure

Those approaching the institution were told in the clearest possible terms that they were not joining a religious order, but that as participants in ceremonial acts they would experience a kind of sensitization, a demonstration of spiritual knowledge. If some of the forms in which members were accepted into traditional orders or promoted to higher degrees were retained, this too had nothing to do with the purpose of such an order, but only to illustrate spiritual ascent in soul experiences through sensual images. ⁷

An example of how admission was sought can be found in a letter from the leader of the Munich group, Sophie Stinde, which Steiner passed on to Rudolf Steiner on February 24, 1908: “Countess H. would like to become a member of the FM. but wanted to ask you in Stuttgart beforehand whether she could join at her next visit or whether you thought it better if she waited. Since she did not get around to asking you in Stuttgart, I suggested that I should ask you. Since we probably have recordings, we could include her, if you don't think it's too soon for Grf.H. Miss L. was with us recently and repeated that she and Dr. W. would like to be included in March. Miss Kr. and Mr. R. also repeated the request. (...) We had thought of the work plan as follows: On the 17th in the evening, Lodge. On the 18th in the morning ES. - In the evening public lecture Man and Woman. On the 19th in the morning FM-admission. We would certainly have placed the admission before the instruction, since we know that you prefer it that way, but since there is a public lecture on the 19th in the evening, we must refrain from it this time, since the admission will be a very extensive one after all."

Depending on how many candidates were admitted, the admissions often lasted for hours; individual admissions were only undertaken in exceptional cases. Before the actual admission, there was a preparatory session in which the candidates were informed about the tasks and duties. Only two records of Rudolf Steiner's remarks in such preparatory sessions are available (p. 143f.). In exceptional cases, such preliminary meetings were also formally organized, as can be seen from a letter from Rudolf Steiner to Sophie Stinde dated June 10, 1908, which states: “St's are to be admitted to the FM this time. It will not do to have a short preliminary celebration on Monday for the FM. The most urgent wish of the St. is to be admitted precisely on his 50th birthday. Of course, the admission cannot take place until Tuesday – the day after his birthday – but one could briefly – perhaps without a lodge ceremony – hold a preliminary celebration of the admission on Monday, which would be specially arranged.

On the degrees

A truth is either known or not known. ... Therefore, the democratic principle is impossible in matters of knowledge.⁸

Regarding the right to work in degrees, one of the lectures given during the period of preparation of the circle states: “Truth is not something about which one can have opinions. One either knows a truth or one does not know it.... Just as little as one can discuss whether the sum of the angles of a triangle is such and such or has so many degrees, just as little can one discuss higher truths. Therefore, the democratic principle is impossible in matters of knowledge (Berlin, December 16, 1904).

In this sense, the working group of the Knowledge Cult was structured in degrees. One participant described it as follows: “It was an institution in which there were different degrees to which the participants were promoted, depending on the readiness of their souls for the content of these degrees, as determined by their karma. Promotion to a higher degree took place partly in forms that were also practiced in occult societies, for example in Freemasonry - but not in imitation of such orders, but because they resulted from spiritual research. ... It is easy to see that the esoteric impulses flowed ever more abundantly as the degrees rose, and that in the almost ten years of the events – right up to the outbreak of war – the experiences of these hours meant something tremendously profound for the development of the soul life of many participants.” ⁹

There were nine degrees in all, divided into three and six, forming two sections or classes, which, together with the so-called “ES”, formed the three sections or classes of the Esoteric School, as it existed from 1904 to 1914. In the first three degrees, the emphasis was on ritual acts; in the following six degrees, which, according to tradition, only a few belonged to, teaching was said to have been the main focus. The extent to which nine degrees correspond to the number of degrees that can be taught in a true secret training course today was once explained as follows:

”...Now it is very important to know that every occult fraternity is built upon the foundation of three degrees. In the first degree, when the symbolism is used in the right way (and by 'right' I naturally mean as I have just indicated for our fifth post-Atlantean period), the souls come to the point where they have a precise inner experience of the fact that there is knowledge independent of ordinary physical-sensory knowledge. And in the first degree they must have a certain sum of such knowledge independent of the physical. Everyone in the first degree today within the fifth post-Atlantic period should know approximately what is in my “Occult Science”. Everyone who has reached the second degree should know - that is, know inwardly in a living way - what is contained in the book “How to Know Higher Worlds”. And anyone who has reached the third degree and receives the meaningful symbols, signs, grip and word of the third degree already, knows what it means to live outside of one's physical body. That would be the rule, that would be what is to be attained.

But then there are people who arrive at the so-called high degrees, at higher degrees. Now, this is certainly an area where an enormous amount of vanity comes into play, because there is fraternization in which one can reach ninety or more than ninety degrees. Now just imagine what it means to bear such a high degree! The so-called Scottish High Degree system has thirty-three degrees, simply due to an error arising from grotesque ignorance. This system is built on the three degrees that run in the way I have described. So there you have the three degrees, which, as you can see, have their profound significance. But after these three degrees, there are another thirty. Now you can imagine what a high being you are if you are able to experience yourself outside of your body in the third degree, what a high being you are if you go through another thirty degrees after that. But it is based on a grotesque error of knowledge. In the occult sciences, degrees are read differently than in the decimal system: they are read in such a way that one does not calculate according to the decimal system, but according to the system of numbers that are currently being considered. So when you write: 33rd degree, in reality, according to the system of numbers that are being considered, it means: 3 times 3 = 9. ... Just because people can't read, they read 33 instead of 9.

Well, but let's disregard these vanities. There are still six degrees that build on these three degrees, and these are counted as legitimate degrees. And when they are gone through, they already give very significant results. But basically, they cannot be fully experienced in the present. It is absolutely impossible. They cannot be fully experienced because humanity in the fifth post-Atlantic period is not yet so far advanced that all that can be experienced can actually be experienced. For not enough has emerged from the spiritual worlds – I will not say in the way of knowledge, but in the way of the exercise of knowledge. This will come out only later.” (Berlin, April 4, 1916)

On the symbolism of the institution

In fact, Freemasonry originally emerged from the mystery schools through a betrayal. This is why many of the symbols found in Freemasonry can also be found here.¹⁰

The interior design of the lodge or temple has been handed down in detail only for the first two degrees, but it is likely that it was also largely the same for the third degree, at least: walls draped in black, which were transformed into glowing red in the final act, at the Rose Cross conclusion. ¹¹ On the east wall, in a blue square of cloth, there was a radiant sun with a triangle in the middle. On the ceiling was a lamp with a second-degree letter “G” made of gilded cardboard or sheet metal.¹² The floor was covered by a carpet in a black and white checkerboard pattern. At the edges of the large carpet were three altars: in the east the altar of wisdom (master), in the south the altar of beauty (2nd overseer), in the west the altar of strength (1st overseer). ¹³ Each officiant carried a herald's staff, presumably as in the Mystery Dramas. A large candelabrum stood beside each altar. A plumb line made of gilded sheet metal was affixed to the front of each altar. Furthermore, each altar had a candle, matches, scissors for cutting candles, a candle snuffer, a hammer and a trowel. A chalice belonged to the altar of the East, the so-called “Holy of Holies”; a censer with a bowl and an angle to the altar of the South; two compasses, a yardstick and a skull to the altar of the West.

At the altar of the East stood a cross with a wreath of thorns, which in the final act, at the Rose-Cross conclusion, was exchanged for a wreath of red roses. Close by stood a somewhat smaller altar with the 13th chapter of the Gospel of John open at the Bible, on which lay a gilded sheet metal triangle and a ladle that fit into each other. In the beginning, one had to swear at this altar not to reveal the secrets of the Temple. This was in keeping with an ancient tradition in occult contexts.¹⁴

Although this was also linked to the old, it was later abandoned, as reported by participants. For Rudolf Steiner, people in the modern age should be increasingly called upon to take personal moral responsibility in their esoteric lives. In the north, outside the large carpet, stood the two round columns Jakin and Boaz, also called the Pillars of Hercules. The left one (Jakin) was brick red; on top lay a hewn cube-shaped stone (blue). The right one (Boaz) was dark blue; on top of it lay an unhewn stone (red). Between the two columns lay the symbolic table, which Elisabeth Vreede's sketch shows as a “small carpet”, as it is also used in general Masonic lodges (so-called Tapis, Tableau). The participants had their seats on the north and south sides of the lodge room.

In the third degree, a fourth altar appeared in the north, as well as a coffin, just as in certain temple scenes in the mystery dramas.

The sketches for the first and second degree settings, as well as the detailed sketches and explanations, were done by the Dutchwoman Elisabeth Vreede.

Clothing

There is no authentic information about clothing. It is known that the apron (mason's apron, lambskin) was worn, and that Rudolf Steiner wore an alb (the long white priest's robe), over which a red cloak was thrown when the color of the room changed from black to red.

For the symbolic meaning of such clothing, see the remarks in the workers' lecture of June 4, 1924, reproduced on page 272 under “Zeichen, Griff und Wort”.

Regarding the rituals

Everything that was presented in terms of the content of “actions” ... was without historical reference to any tradition. In the possession of the formal diploma, only that was cultivated which resulted from the visualization of anthroposophical knowledge.¹⁵

All the extant ritual texts are summarized in the second part of this volume. It is known that there were also one or two smaller ritual acts: for example, the so-called baptism of fire in the fourth degree. Before a burning sulfur flame, the person in question was given the name that is appropriate for him in the spiritual world; ¹⁶ There are also isolated reports of marriages. But there are no texts for these small ceremonies. Presumably there were none for them, or no ritual text was necessary.

The rituals can no longer be reconstructed in their full entirety, insofar as they were determined not only by the wording but also, and just as essentially, by the actions, the implements, the clothing and so on. But there is not enough authentic information available about these.

At the beginning of 1913, after some members left the Erkenntniskultischer Arbeitskreis in connection with the separation from the Theosophical Society and the founding of the independent Anthroposophical Society, and apparently betrayed some of it, Rudolf Steiner announced that it had become necessary to change the rituals as a result. In the notes from the instruction session for all degrees in Berlin on February 8, 1913, it says: “Because of this betrayal, it has become necessary to change our ritual and to transform it so that - while the meaning remains essentially the same - the rituals will nevertheless be different from before, so that they will not resonate with those of the others.” Another participant noted the statement as follows: “We were talking about those who have fallen away. In order for their thoughts not to resonate with our work here, it is necessary to change the ritual.” There is no original document for this announced change. However, one participant has passed on the extent to which the words spoken at the three altars have undergone a certain change (see page 170).

Ritual events only take place in places where appropriate rooms are available, such as in the anthroposophical centers in Berlin, Hannover, Cologne, Munich, Stuttgart, among others, but also in other countries. ¹⁷

On the explanations of the cult of knowledge and the symbolism of the furnishings

Theosophy is the inner truth of these ceremonies; it says what these ceremonies show, it has the spirit of these signs and images.¹⁸

The instruction or teaching sessions in which the rituals and the symbolism of the furnishings were explained and general spiritual scientific research results were presented, took place between the ritual beginning and the ritual end of a meeting. But there were also instruction sessions without ritual; mostly for one degree, sometimes for several, sometimes for all degrees together.

Since it was not allowed to take notes during such lessons, it should be noted that all the records handed down were made afterwards from memory and are therefore fragmentary or only in note form, and in terms of style, and possibly also content, do not always do justice to Rudolf Steiner.

In the present documentation, only those notes were included that directly refer to the cult of knowledge, the symbolism of the furnishings, as well as the temple legend and the golden legend. Since this information is widely scattered, it was extracted and assigned to the respective terms for a better overview. In some cases, where no explanations from instruction hours are available, illustrations from general lectures given later were included.¹⁹ On the other hand, notes from general spiritual scientific presentations were not included, since these can be found, for the most part, in better reproduction in the part of the lecture work that is already available in the complete edition, because they are based on stenographic notes.

Regarding the Temple Legend and the Golden Legend as they appeared in the rituals.

The nature of Hiram is in all of us; we must bring it to resurrection in us.²⁰

Legends as pictorial representations of esoteric truths play an important role in all secret teachings, since such images summarize a vast number of ideas and not only affect the intellect but also the feelings of the human being. In this sense, the two legends were of great importance because their images reflect the exemplary advancement of the Hiram individuality on the occult path.

The Temple Legend - of which it was once said that he who takes it up takes up something “that forms his thinking in a certain lawful way, and lawful thinking is what matters” ²¹ - appeared in two forms. The part symbolically interpreting the evolution of humanity was taught as meditation material when entering the first degree; the conclusion of the legend, referring to Hiram's death and resurrection, formed part of the initiation ritual into the third degree. The legend was repeatedly treated in instruction hours. The records handed down are summarized in the section 'Explanations of the Temple Legend'. The information contained therein about the re-embodiments of Hiram Abiff requires supplementation, since it forms only part of what may be called Rudolf Steiner's Hiram research in the field of reincarnation. This supplement is attached to the section 'Explanations of the Temple Legend'.

The Golden Legend – referred to in one of the traditional explanations as the “second” Master Legend – was symbolized by the two round columns, Jakin and Boaz. The text of this legend and the explanations that have been handed down can be found in the section “Explanations of the symbolism of the furnishings”.

• 1. From “The Stages of Higher Knowledge,” GA 12.
• 2. E.A. Karl Stockmeyer, a member of the working group on the cult of knowledge, in his essay “On the Unity of Temple and Cult in the Context of the Goetheanum Building Idea,” contained in “Bilder okkulter Siegel und Säulen. Der Münchner Kongreß Pfingsten 1907,” GA 284.
• 3. According to a note by Günther Schubert, Rudolf Steiner said that the whole thing goes back to Melchizedek.
• 4. "My Life” (Chapter 30), GA 28. Marie Steiner noted in a notebook (archive number 21): 'When Rudolf Steiner first came among people with the intention of lifting the veils of esotericism, he took Goethe's fairy tale as his starting point and spoke about the altars of wisdom, beauty and strength. He placed them in the temples of his mystery dramas and spoke to us again and in greater depth about their significance. And again he placed them in our esoteric school and had us approach the various aspects of thinking, feeling and willing, which are an expression of these altars, again and again.”
• 5. From a lecture in Berlin, November 23, 1905.
• 7. “My Life”, see page 95f.
• 8. Berlin, December 16, 1904.
• 9. Adolf Arenson in “Circular letter to the members of the Anthroposophical Society”, October 1926.
• 10. Instruction Lesson Berlin December 16, 1911, see p. 93.
• 11. Rudolf Steiner also indicated the transformation from black to red for the “Easter Night” from Goethe's “Faust”, which he and Marie Steiner staged.
• 12. It is known that the “G” had various meanings, such as “gnosis” or “geometry”.
• 13. At the altar of the east, Rudolf Steiner and Marie von Sivers always officiated together, while the other altars had alternating officiants.
• 14. See page 245.
• 15. “My Life Course”, see page 95f. of the present volume.
• 16. A baptismal ceremony with water took place in the first degree, see page 208 ff. of the present volume.
• 17. From documents in the archive of the Rudolf Steiner estate administration, it can be seen that there must have been translations of Rudolf Steiner's ritual texts (at least in part) into English and French.
• 18. From notes by Marie Steiner from the lecture in Bremen, April 9, 1906.
• 19. Evidence of symbolism in cultural history can be found in Joseph Schauberg, op. cit.
• 20. See the section 'Notes on the Temple Legend'.
• 21. Berlin, May 15, 1905.

Notes taken by participants during two lectures by Rudolf Steiner.¹

Theosophical knowledge has only been accessible to all people for a few decades, but as long as people have been thinking and striving for the highest, asking questions about the primeval world and the purpose of life, there has been a theosophy. But theosophy has not always been presented to the world as it has been for about 30 years. In the early days, it was presented in intimate small circles. There were always small circles of initiates, occult or secret fraternities, whose members knew much more than could be communicated publicly. The nations, humanity as a whole, were to receive only the fruits of the initiates' knowledge. The world did not recognize them as such, it only recognized the effects. One only knew that such and such a man was a carpenter, another a locksmith, and yet another perhaps a high government official. Such people can perform deeds in the world that the outside world is unaware of. A word from these initiates had much more inner significance than the world could guess.

What the world calls historical figures were not the greatest of all. These lived secluded. Such an occult initiate had a fleeting acquaintance with Rousseau in the 18th century, for example. The words that the latter spoke were not taken as anything special by the initiate, but they had an occult effect. When Rousseau had a sudden insight as a result, he spread it in books; he himself was not initiated, but the initiate stood behind him.

Another example: how did Jacob Boehme, the poor shoemaker, come by such amazing knowledge? In his biography, people overlook many important things. There is the following little story. Little Jacob was an apprentice in the shop of his master, his teacher, who was absent at the moment. He had been forbidden to sell anything, he was only supposed to mind the shop. A fascinating personality, who had a powerful effect on the little boy, entered and spoke only a few words. After she left, Jacob heard his name called three times in front of the shop: “Jacob, you may be small today, but you will grow up to be great. Remember that.” This remained indelibly in Böhme's memory.

Now and then someone spoke to a statesman; the words, which seemed insignificant, had a magical power. It depends on the right words. These are the means by which the initiated have worked. They had to give the thought, the impulse. For example: someone had received a letter containing a petition. This person was specially designated to carry out something; he had to receive the impulse to do so. If he knew how to read, he could find something remarkable in the letter, which apparently contained nothing special. Four words had to be left out, the deeper meaning was hidden in the fifth. These were the words that could work.

Today we have to find other ways. The moment this was revealed, the words lost their value. These were small, elementary things of the mysteries.

One German scholar who was initiated was Tritheim of Sponheim, the teacher of Agrippa of Nettesheim. In his works, one finds theosophy when certain words are left out at the beginning and end of a sentence. This was necessary because only individuals could be initiated with sufficient preparation. Knowledge should not be curiosity, but should be put into action.

Theosophy is there to proceed practically in the world, to penetrate into the nature of the state and of society. The one to be initiated had to undergo hard tests to see if he was worthy of initiation. Only those who passed the tests were initiated in stages. This method has been abandoned in more recent times. The elementary teachings are now taught publicly. These are only the beginning of the deep wisdom. More and more of the divine wisdom will be given to the world, to the larger public. Theosophical wisdom is ancient knowledge; only the way of preparation is new.

What we will hear is the common knowledge of all those who have formed an image of what is going on in the spiritual world not through speculation and hypotheses but through facts.

All knowledge comes from the spirit. In the past, religion was the most effective means. For thousands of years, religions have been the source of wisdom and knowledge. Now, many people want to know. We want to ascend through knowledge, not through faith. Today there is a conflict between science and religion, knowledge and faith. The real reason why Theosophy became necessary is the art of printing. With the popularization of sensual knowledge, that conflict arose. This is where the initiates stepped in and bridged the gap.

• 1. No location or date given, presumably Munich 1906. Cf. lecture in Berlin, October 8, 1906.

Those who do not connect with the spiritual world are like a sleepwalker who, without consciousness, performs all sorts of things in his sleep by means of higher (subconscious) powers. There are two friends, one of whom always feels fresh and strong, vigorous for work in the morning, while the other is usually tired and listless. One day the strong man says to the weak man: “It is no wonder that you feel miserable in the morning, because you always go out at night and work at your desk for several hours.” And sure enough, when they checked, they found the task that the weak man had to solve worked out on the desk.

In his subconscious, the person was guided by higher powers to do what he felt too weak to do in his waking life. The religious beliefs did something similar for humanity. Without being aware of it, she was led by leading powers into the spiritual worlds and to spiritual insights. Of course, the result was not achieved that was the case in much earlier times, that the most mundane was, as it were, spiritually consecrated. No stone was hewn without a certain rhythm, blow upon blow, and this rhythm was felt as an echo of the music of the spheres of the higher worlds.

Today there are only meagre remnants of this, for example when grain is threshed in rhythm in the countryside. It all depends on one's perception. Take children, for example, who look forward to Christmas. They have been told that at night the Christmas angel or Santa Claus secretly comes and places the presents on the floor. Then the child, driven by a materialistic sting, wakes up and sees the parents, who are people living on the physical plane, laying the things down. His faith in higher spiritual beings is destroyed. But one can also look at it from the parents' point of view. They can feel that they are mediators through whom higher powers can flow to the children through the gifts and benefits.

Nowadays, the world is simply de-divinized, and it is difficult to speak of divine guidance and government of the world. Think of those who built and sailed the Titanic. ¹

But the higher powers were always active on the physical plane as well, in order to let spiritual forces flow into human life, especially in the mysteries. One could go back to Atlantis in this regard, but let us talk about the post-Atlantean mysteries. Pupils were drawn to them so that they could be gradually introduced to the secrets of the universe and the development of humanity. The students were so worked on that fear and terror befell them. Some of them became free, courageous and strong as a result, and in this incarnation attained union with the supersensible world; but the others, who were overwhelmed and proved to be too weak, felt: You are still too weak to ascend into the supersensible worlds, but you will still benefit when you pass through the gate of death from this attempt to reach the higher worlds. Later, great initiates such as Ormus and Mark, the writer of the Gospel of Mark, conveyed the fruits of the Christ impulse in the Mysteries of Humanity; then the Culdean monks, who incorporated spiritual wisdom into the Gothic cathedrals. ² And time and again there were occult brotherhoods that, under various pseudonyms, guided people in the physical world to the higher worlds. One example is the Arthurian Brotherhood, to which Parzival belonged and which later operated under the name of the Rosicrucian Brotherhood. The Round Table of King Arthur represented the youthful natural forces, which then, in the Brotherhood of the Holy Grail, were transformed into conscious spiritual forces. Here we have the union of the old occult wisdom with the new Christian wisdom. For the legend tells that a stone fell out of Lucifer's crown when he fell from heaven, and that this stone was worked into the Grail Cup, the sacred and noble chalice in which the blood of Christ was caught at Golgotha. ³

The mature human being, like Parzival, came to the decisive question through the guidance of higher powers, which opened the gate to initiation for him.

Today there is great resistance to such occult brotherhoods, especially from devout Christian circles, who seek to ascend to the higher worlds with the help of the Christ impulse. They resist them as if they were Satan incarnate, because they say one loses the Christ through them. Herein lies not merely ill will or a principled dislike of the occult, but the dimly sensed, thoroughly correct realization that only he finds the Christ in the higher worlds who brings him up there as a memory from the physical plane. For only here can the Christ be grasped, and it is quite right that those who enter the higher worlds without a knowledge and realization of the Christ, and are unstable, may lose their way.

In our occult brotherhood, as in all, there is a hierarchy instead of democracy, because not a referendum can decide what truth is, but only those who have been given the only correct knowledge by spiritual powers can decide on this. A deification of work and life, wisdom and the warmth of love is attained, and each person recognizes in the other, as a brother striving for the same goal, the divine essence.

In the three lower degrees, all the knowledge that can be gained from the world of higher beings and forces is symbolically experienced. In the six higher degrees, one then becomes more intimately acquainted with the occult forces themselves.

Promise Formula

Two handwritten templates by Rudolf Steiner from notebook archive number 611

I

I try to understand how I can find development in the service of my self in Misraim and approach the holy secret that demands reverent silence. I want to try to open up the cultivation of this development to my fellow human beings by caring for the symbolic sanctuary and to understand the inner nature of human wisdom by preserving the sense of the degrees of truth.

I will try to preserve my self from all influences that diminish its fully conscious freedom and rob it of its inner light and self-determination through hypnosis, suggestion, etc. at any stage of life.

A soul can only find a goal and destiny in the realm of duration, direction and growth in the realm of time: those who attempt such.

I perceive that such is proclaimed as a doctrine by those whom I hear called the knowing ones, who are said to have the key to hidden secrets.

II

I ---- born in ----- residing in ---- do hereby vow and promise to faithfully keep and follow the rules of the genuine and true Misraim service; to keep the holy secret strictly, to take care of and advocate for the preservation of the sanctuary to the best of my ability, and to unreservedly recognize the Grand Master as the highest decision-making authority in all Misraim matters. I also vow and promise that I will not allow myself to be put into a state of bondage through hypnosis, suggestion, etc., so that everything that will ever affect me in life will find me in a state of wakefulness, so that the secrets of the great service can never be betrayed to outsiders through me.

Should I ever break this solemn vow of mine, may my soul wander restlessly without purpose or destination in space, may it be without direction in immeasurable time.

This I vow by the wise masters of the East, who may turn their eye to my deeds.

• 1. The English express steamer “Titanic” was on its maiden voyage shortly before this address on April 15, 1912, after colliding with an iceberg in the North Atlantic with about 1500 people. People were so convinced of the absolute safety of the ship that they ignored the iceberg warnings. Cf. Walter Lord, “The Sinking of the Titanic”, New York 1955.
• 2. Culdean = old Irish ascetics, in spiritual communities since the 8th century, who are said to have had great influence on Freemasonry, architecture and customs. See Joseph Schauberg, op. cit., vol. I, p. 503.
• 3. Regarding the connection between high-degree Freemasonry and the legend of the Holy Grail, see the lecture given in Berlin on January 2, 1906.

Text from Rudolf Steiner's original manuscript ¹
Notebook archive number 612

All metal objects of value, determined by the conditions of the external world, are taken from the person to be initiated: jewelry, money, etc. This removes him from the context of the physical world and its laws. He must feel detached from the value that his own soul does not give him.

Then the person to be initiated is led to the gate, accompanied by the person acting as his guide. Before reaching the gate, a bandage is tied before his eyes. Upon the knock of the initiating personality (..-² ) the following conversation ensues between the initiating personality and the personality received in the inner room:

Question: Who knocks ardently at our door?

Answer: A free man (a free woman) who wants to be admitted to the mystical temple of wisdom, beauty and strength, to sacrifice and serve the spirit in communion with the older brothers of humanity.

Question: What is his (her) name?

Answer: Name.

Question: Who vouches for him (for her)?

Answer: The names of two guarantors.

Question: Are all conditions fulfilled?

Answer: They are fulfilled.

The recipient: He (she) enters.

The initiate is led by the introducer in spirals into the “room of self-knowledge”. Here he is addressed by an older initiate in the following way:

So, we are at the right place. I come from the universe of Canis Major. I met this soul on the way that leads from the north. She has discarded her body. She has arrived at the gate of death. $o listen, soul, now to the spirit, which wants to and can lead you to your full human dignity. Since you are no longer afflicted with senses and a mind that draws its strength from a body, your gaze no longer encounters the things and occurrences in your surroundings through which the spirit, which I have had to fight since the beginning of the earth, robs you of your freedom and only wants to make you a serving member of its own being. In your environment, nothing lives of its creation, which you always had to encounter in the sense body when you turned your gaze outwards. So my opponent instilled his essence into your soul; you were not yourself; you were filled with his essence within. Now you can draw everything you experience from within yourself; now you can be master, sole master in the world, which creates itself from within you. Only now will you know yourself completely, will you live in your human dignity. So feel yourself. Be yourself. When you fully understand yourself, you cannot help but find your home in the world to which I have led you. So, self-aware, you penetrate from my opponent's creation into your own world, here where everything is silent around you.

There is complete silence for a while. Silent calm reigns... This is interrupted after some time by heavy knocks (.. -).

The mystic who has just spoken continues:

My opponent, whom I have been fighting since the beginning of the earth, is approaching. He wants to oust me from this place. It is he who wants to make your soul a limb of his being. If you follow him, you will lose your human dignity. You will become a slave to his being. But for now I must give way to him. Do not fall for him, soul!

The mystic who performs the service at the altar of the East now begins to speak:

I have recognized in you, O soul, that the temptations of the spirit that has been fighting me since the beginning of the earth have given you a tendency towards his words. He was able to make you feel that it was good for your human dignity to follow him. I, the Spirit of the East, am now standing here before you. My opponent has now had to give way for me. Around me stand the judges of the terrible court of the dead. I ask them: What should be done with the soul, at the bottom of which I see an inclination towards the spirit that has been fighting me since the beginning of the earth?

The surrounding mystics answer:

You have to bring this soul to hell.

The servant-mystic of the East:

You bring this soul to hell.

Then the one to be received is led again in a spiral circle into a room that represents hell. One hears the clanking of chains and the locking of a door when the one to be received arrives in the room.

The mystic from the East now speaks:

You soul, you are in the place where the longing of your soul can be fulfilled. You are in your own world. Henceforth you will never again come across a creation with your gaze that does not originate from your own soul. You will live entirely in your own world and will be able to be the sole master in it. But know that you will live in your isolated world for all eternity. But you will never be able to find anything, not even anything of all that has become dear and precious to you in the world into which I have led you. For all eternity you will not learn anything about beings that you have grown fond of, that you would have liked to help. They will never be able to learn anything from you. In all future time you will know nothing but only yourself. And so also recognize the silence, the loneliness, which will surround you endlessly from the outside. And know that the further you will only live in yourself, the more dreadful your life will be. You will look into an empty future eternity, in which you will be able to enjoy nothing but only your own being! This life with a view into eternity will become more terrible the more you live towards it. Your inclination towards my opponent has condemned you to this; the judges of my terrible court of the dead have only put into words what your soul has condemned itself to. But I may, by virtue of the grace that also radiates from the East, now show you once more what you have gone through on earth. Perhaps your soul will develop a different inclination when you, armed with insight into everything that my opponent promised you and what I have to impose on you here, see once again what you have become. Therefore I will guide you through your earthly past and show your soul what my messengers from the east have granted you during your earthly course so that you could become what you are now. I have sent them, these wise messengers of mine; now they may once more bring to your ears what they have accomplished in you during your earthly course.

Again the chains are heard to clink violently, and the lock (of hell) opens with a loud noise.

A mystic appointed for this purpose calls out the words:

The journey backwards through life is now to begin. While the person being initiated is led back through the spiral paths, the mystic who has already spoken the last words says the following:

1. Man walks through his whole life in darkness; only the knowledge of the spirit can snatch him from darkness.

2. If the soul is driven to the spirit only by curiosity or a thirst for knowledge, it will not find the spirit. For only those beings find the spirit who recognize that they do not belong to themselves, but to the world, and who therefore feel the duty within themselves to make themselves as perfect as possible as a member of the world as a whole. Duty of knowing the spirit: you shall feel it.

3. If you do not want to penetrate so deeply into human souls that all earthly differences disappear before your gaze, and you see all people as they present themselves without differences, one like the other, you cannot come to knowledge; for this is attained only by the one who sees all people as equal, without the differences that the world, steeped in darkness, has imprinted on them.

4. If the soul is not inclined to hold up her weaknesses and errors in clear observation, she will not find the way to spiritual knowledge; for every unrecognized error is an obstacle that stands in the way of knowledge.

After the candidate has heard these four sentences during his spiral walk, a staircase is placed in his path, which he has to climb. Having reached the top step, he is made to fall down on the other side. During this ascent and fall, the following words are spoken by the appointed mystic:

You also sought to find the light for your soul on your previous path; but you climbed the heights of the path of life in darkness. This ascent makes you visually aware of your ascent in darkness. You can only reach the heights of life by following the light received from the spirit; without it you must fall, as you are falling now.

After this, the person to be initiated is led to the two pillars that are located at the entrance to the room that symbolizes the ancient Atlantic land. The person to be initiated is placed in front of these pillars; and the appointed mystic speaks the following:

You have traveled backwards through the incarnations you have lived through since the great Atlantic catastrophe with the gaze of your soul. Now you have arrived at the epoch of this catastrophe. You stand at the Pillars of Hercules, which once led from the east to the northwest into the old Atlantic land. Consider that you have gone through further previous incarnations in this Atlantean land. You lived through these under completely different conditions than the later ones in the post-Atlantean time. The Atlantean land was shaped in such a way that the ground was filled with dense water fog vapors. Within the constant water fog, you lived in a completely different human form than later in the post-Atlantean time. In this time, the air had become free from the constant water vapor. Accordingly, the whole perception and experience of man had changed. The post-Atlantic time is the air test of humanity; the process of incarnations of the Atlantic time is the water test of humanity. During the test of the air, the messengers of the good spirit from the East have allowed the simple but deeply meaningful principles you have heard to flow into all the life of your soul. These principles are the impulses that lead all souls to good, which the wise men of the East always saw before them as if written in gold in the spiritual writing of the world; through them they wanted to lead your soul to salvation. But my opponent, who fights against me, has mixed his impulses into everything that was permeated by these impulses, and these impulses have always implanted corruption instead of salvation. If you could now turn your gaze towards the east and the reality would appear to you in the spirit, you would see my eagle in the bright heights, which wanted to bring you the wisdom of the east. But beneath him you would see my opponent's vulture, which has so influenced your thinking that wisdom must become a consuming power for you, and destroy you by wasting your strength to the extent that you sought to attain wisdom by earthly thinking.

If you could turn the gaze of your soul towards the south, you would see in the heights of light my angel, who was to bring your feeling the revelation of beauty; but my opponent points you to the owl below, which must add to the revelation of spiritual beauty the forces that, when your soul dwells outside the body at night while you sleep, implant in it the urge which rebels against beauty and wants to lead your feelings away from the revelation of the spiritual. If you could turn the soul's gaze to the west, you would see in the light heights my lion, as the messenger who could have endowed your soul with the power that comes from the spirit and that would make you spiritually strong; but below my lion you would see my opponent's black raven, which implants in your soul the urge to always cover up spiritual power with physical strength.

Thus, by going through the post-Atlantic incarnations, your soul could never have received unmixed, unmixed, what the wise messengers of the progressing world spirits wanted to give you. They received it mixed with the disastrous gifts of my opponent, who has been fighting me since the beginning of the earth.

After this, the mystic who has led the person to be received into the “space of self-knowledge” enters again. He speaks the following:

You have entered the time of the Atlantic catastrophe, in which you are wandering backwards with your soul's gaze. This is the time when the spirit, which I have had to fight since the beginning of the earth, cannot completely silence me. So now I can also tell your soul what you have received from me in your post-Atlantic incarnations. Without me you would never have attained the knowledge that your mind acquired by freely observing the creatures and events on earth. For He, who directs the cosmic order I am fighting against, wanted to instill His wisdom alone into your mind; He wanted to live in your thinking, feeling and willing. Only He Himself wanted to live in you; you were to represent only Him in your life. Your speech was to resound with His glory alone. I have so permeated your speech with My Being that you can express your impulses of thinking, feeling and willing in speaking. I have caused my brother, who, like me, has been fighting that other spirit since the beginning of the earth, to enable you to preserve in writing on earth what could only live under the other spirit's sole guidance in the words he had permeated, and what would have to perish with the word. So judge what has made you what you are in the course of the post-Atlantic incarnations. Judge what you would be today without speech, which can express not only the supersensible but also, through me, the sensible, without writing. I am the Bringer of Earthly Culture; without me you would be the image of a divine spirit; but not a freer, self-representing earthman.

After this has been spoken, the other mystic who spoke before this last one appears again. This one now says the following:

I will now lead your soul through the Pillars of Hercules into the ancient Atlantic land. There you will see in soul pictures what you have experienced in your Atlantean incarnations, but which you have completely forgotten, while you have become accustomed to looking at earthly conditions in the way that was made possible for you by my opponent's influence. It was only in the post-Atlantean and final Atlantean periods that his influence became noticeably greater. Before that, mine prevailed in your soul. You were closer to my nature in the water-mist life than later. Thus you will be able to gauge from what entered your life at that time what he is to you; and what the spirit I serve can be to you. - For your perception at that time, wisdom spoke from all things and processes of the three realms of nature immersed in the water mist. At present, your soul only recognizes articulate, meaningful language from the mouths of humans. The source, the waves of water, the leaves of the forest trees swirling in the wind do not speak meaningful language. But they did in the ancient Atlantean times. And your soul was able to commune with all the beings of nature. It was still close to the “wisdom of the world” at the time of the test of humanity's ability to live in harmony with the water. And when the soul went within, when it withdrew its attention from what all things expressed, then, too, when man withdrew into solitude, where things did not speak, the soul heard a fundamental or intermediate tone that resounded through everything. When the soul heard this sound, then with the sound all the warmth of the world's existence streamed into it, and the light of the world-creative powers streamed into it. The soul was filled with the all-pervading wisdom. It said, intuitively sensing what was there: “The great spirit speaks.” The soul became devout and reverent when it felt the “great spirit” flowing within it. Thus spoke the great spirit......; and as in an echo, the soul spoke with the great spirit in adoration and worship;......; so was the dialogue of the soul with the great spirit in the old Atlantean times:...... ..... ..... Your soul has forgotten this dialogue; I have reminded her of it.

But now, through your journey through life on earth, you are gradually arriving at the place where the spirit was very close, which the other has been fighting since the beginning of time. I have placed this temple room in this place, which can only be reached through the depths of the soul. When the bandage is removed from your eyes, you will be surrounded by images that show your soul what surrounded you at the moment you stepped out of the spiritual world into an earthly incarnation for the first time. You will be able to “choose” again. When your soul chose for the first time, it incorporated into its developmental impulses those of my adversary. Thus the secrets of spiritual existence had to be veiled from it.

The person to be initiated is now led into the actual temple room, which is made completely dark at this moment. The Mystos, who serves the altar of the East, now speaks the words of consecration, which are intended to make the soul aware of the direction of its journey through space and time.

These words are followed by those which the soul should feel within itself in order to know how to feel correctly towards the essence of the first degree:

I vow and promise that I will keep myself in the spirit of the first occult degree without duplicity, weakness, or ambiguity, and that I will also keep myself in this spirit with respect to outsiders of this degree. Should I not conduct myself in the spirit of what I promise myself, then what I myself must then allow through full awareness will be fulfilled in my soul................³

The mystic serving the altar of the East continues:

You soul, bear in mind that you have left behind, at the gates of this room, everything that receives its value from the external world, in which my opponent also works with me. Here you can achieve nothing through all this; only your soul can work here, which makes use of nothing of all this for its work. What can serve you for work here is expressed in the symbolic garment that is now being put on you by my helpers.

The symbolic garment of the first degree is put on the person to be initiated.

In the completely dark room, a light is now lit. The mystos standing at the side of the one serving at the altar of the East receives this light in his hand and stands close in front of the person to be initiated. Behind him stands another designated mystos.

The mystos in the East speaks:

What is the soul seeking in this room?

The surrounding mystics answer in chorus:

The light of the spirit.

The mystic in the east says:

The light of the spirit will appear to this soul when it will penetrate through the right attitude into everything that speaks to it here.

In this moment, the mystic standing behind the person to be received removes the bandage from the eyes of the person to be received; the light only remains for moments; then it goes out of the mystic carrying it.

The person being initiated is in the completely dark room.

This is immediately followed by the opening ceremony associated with the lighting of the lights in the east, south and west. - - - ³

After this, the symbolic signs and words are explained and communicated, which the person to be initiated should become aware of in the sense of processes in the etheric body of man, so that he can feel himself to be a member of the first degree through their communication.

Then the person to be initiated is led before the altar of the East by two designated mystics. The mystic serving the East mimes the... sign; two mystics of the higher degrees join him; they cross their sword-like symbols above the forehead of the person to be initiated: the mystic of the East speaks:

In the name of the wise masters of the East and by the power with which I serve them, I inscribe you in the book of the first degree of those who strive for the light of eternal mysticism.

The candidate is led by the appointed mysts to the place assigned to him.

The ceremony is now interrupted and an instruction ceremony is inserted. During this, a teaching mystic imparts to the person to be initiated:

1. the legend, which interprets the evolution of humanity in symbolic terms.⁴

2. A sign of the occult writing.⁵

After this instruction, the ceremony is resumed to end with the same three symbolic conclusions that conclude all the ceremonies of the first degree.

• 1. The various dots in the text correspond to the original manuscript.
• 2. ..- = short-short-long.
• 3. See the explanation on page 245.
• 3. On page 153.
• 4. The Temple Legend
  According to Rudolf Steiner's lecture in Berlin on November 4, 1904, the legend goes back to Christian Rosenkreutz, the founder of Rosicrucianism in the 14th/15th century. However, he did not explain how the original Rosicrucian legend became the basis for the entire Freemasonry, but he did remark in his lecture Berlin, November 11, 1904, that Freemasonry had joined forces with the Rosicrucians. This probably also explains the term “Rosicrucian-Masons” in certain ritual texts by Rudolf Steiner.
  In Masonic literature, the origin of the Temple Legend is generally placed in the early 18th century because it first appeared in literature at that time. Although it is assumed that it must have been part of the ideas of Freemasonry at an earlier time, this has not been proven by documentation. There is no unequivocal version of the wording. In the various traditions, there are always variants.
  It first became known outside of Freemasonry in the 19th century, once through the literary adaptation by Gérard de Nerval (pseudonym for Gérard Labrunie, Paris 1828–1858), which appeared in mid-19th century in Paris and was translated into German by Manfred Krüger (“Die Geschichte der Königin aus dem Morgenland und von Soliman, dem Fürsten der Genien”, Stuttgart 1967), and by Charles William Heckethorn in his work “Secret Societies of all Ages and Countries”, London 1875, first German translation “Geheime Gesellschaften, Geheimbünde und Geheimlehren”, Leipzig 1900. The version contained in this work was used by Rudolf Steiner in the lectures of the volume “The Legend of the Temple and the Golden Legend” (GA 93).
  In 1923, in connection with the esoteric lessons for the “Wachsmuth-Lerchenfeld Group”, Rudolf Steiner suggested to the two participating writers Kurt Piper and Albert Steffen that they artistically interpret the legend. Before Rudolf Steiner's death (March 1925), Albert Steffen's drama “Hieram and Solomon” was created, in which he also incorporated parts of the Golden Legend. It was first published in 1925 in the weekly journal “Das Goetheanum”. In 1935, Marie Steiner's production of the play premiered on the stage of the Goetheanum; in 1937, it was performed at the World's Fair in Paris as a guest performance at the Théâtre des Champs-Élysées. Kurt Piper created a cycle of poems based on the legend, “Kain und Abel-Seth. Mysterienlegende in 10 Tafeln am Grabe Rudolf Steiners”, published in the monthly journal “Die Drei” 6. Jg. 1926/27, 1. Heft.
• 5. A note from Marie Steiner reads: “Now it is my responsibility to communicate the sign, grip and word of the first degree. - The sign, grip and word are not only identifying marks; they not only have a deep symbolic meaning, but also a magical effect and magical value. An old masonic saying rightly says: To him who knows the sign, grip and word, the temple is built; but he who does not recognize them remains eternally blind in life.