264. The History of the Esoteric School 1904–1914, Volume One: To Alfred Meebold in Heidenheim on the Brenz
31 Dec 1906, Berlin Rudolf Steiner |
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I only touched on the question of the master implicitly by pointing out that “I” does not mean “I” when I say “I”. I knew that you would understand me correctly because I have the highest regard for the experiences you have had in life and therefore spoke to you with complete trust. |
I am particularly pleased with those of my students who are learning to understand my relationship to occultism no differently than a mathematician's to mathematics. This also completely resolves the vexed question of authority. |
264. The History of the Esoteric School 1904–1914, Volume One: To Alfred Meebold in Heidenheim on the Brenz
31 Dec 1906, Berlin Rudolf Steiner |
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1906, undated Dear Mr. Meebold! I would like to quickly answer the questions you raised and summarily address the points you touched on. I only touched on the question of the master implicitly by pointing out that “I” does not mean “I” when I say “I”. I knew that you would understand me correctly because I have the highest regard for the experiences you have had in life and therefore spoke to you with complete trust. I know that you are familiar with the ancillary exercises. But it is necessary to practice them systematically once. What you describe as an “inner experience” you owe to the practice so far. And you will also have the rest in my description given to you in the future as your experience, and in fact a special feeling will really arise from each special exercise. Please do not think, I beg you, of “suggestion” here. With such concepts, one only throws stones in one's way. The meaning of “breathing retention” will become clear to you if you direct your thoughts in the following direction: the process of earthly embodiment is conditioned by “lung breathing”; the upward movement to spirituality must therefore undo this process through practice, etc., etc. This, of course, is only a hint, which I ask you to develop further.1 Please do not regard the “secrecy” as an obligation of principle, but only as a temporary one, due to the confused present circumstances in E.S. and T.S. I do not keep secrets from intimate friends if these friends enjoy your absolute trust. For the time being, however, please regard this “silence” as if one friend were confiding in another and telling him: Please do not talk to anyone about this. The time will surely come when we will be able to communicate with each other about it, so that the duty of silence will no longer be necessary towards such friends. So for the time being, please treat this confidential message as confidential. I myself would be glad if this did not need to be the case. I am particularly pleased with those of my students who are learning to understand my relationship to occultism no differently than a mathematician's to mathematics. This also completely resolves the vexed question of authority. I would be very pleased to see you at the congress.2 It gives me great satisfaction that you are starting the exercises so soon. I will always be at your service for important matters, even in writing. Warmest regards, Dr. Rudolf Steiner
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264. The History of the Esoteric School 1904–1914, Volume One: General Rules of the Esoteric School
N/A Rudolf Steiner |
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2Regional groups, led by a so-called “Sub-Warden”, also existed under Rudolf Steiner. For example, in Nuremberg under Michael Bauer (see Rudolf Steiner's letter to him dated August 4, 1907), and in Stuttgart under Adolf Arenson, who, according to his certificate from Rudolf Steiner, was appointed in 1906 and also held meetings. |
They do not belong to the actual meditation, but should be cultivated outside of it. The matter is to be understood in such a way that esoteric training is only justified if these demands are made of the student at the same time. |
264. The History of the Esoteric School 1904–1914, Volume One: General Rules of the Esoteric School
N/A Rudolf Steiner |
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Rules of the Esoteric School of Theosophy of T.S. at the time of Rudolf Steiner's affiliation. 1 Translated into English by Mathilde Scholl While the “three purposes” of the Theosophical Society are well known, it also has a fourth purpose that is not publicly discussed, namely, to help develop the inner life of its more serious and dedicated members, to show them the way to the “narrow, old path” and to do so according to their different temperaments, when they decide to embark on a life dedicated to higher purposes. In the long life of each individual, there comes a turning-point when he turns away from the ordinary goals of earthly life: prosperity, fame, power, and seeks to find himself. These goals may continue to interest man, and may even exert a certain attraction for him, but they no longer come first, and in the event of a conflict, they would be sacrificed for the higher purposes. Knowing, loving or serving, that is, entering one of the three paths of knowledge, devotion, and service, has become the imperative necessity of life, to which everything else is subordinated. Man is determined to seek “the kingdom of God and of justice” above all else. The esoteric school of Theosophy opens its doors to such sincere and earnest seekers and endeavors to adapt its methods to their needs. To this end, it currently offers three particular methods, corresponding to three fundamentally different temperaments, to which others can be added if necessary, as well as a general method that can be followed by anyone who does not want to specialize from the start and that serves as a foundation on which a specific discipline can be built later. There are, then, four ways: the general discipline; the Christian-Gnostic or discipline of devotion; the Pythagorean or intellectual and artistic discipline; the karmic or action discipline. The methods are different, but the goal is always the same - the realization of the God within. This is the true wisdom, the true gnosis; it is direct knowledge of the Eternal through the unveiling of our own eternal nature, and that man is capable of this is the very essence of Theosophy. Through the unity of their aims, all belong to an esoteric school, and the diversity of methods serves the same goal. It is necessary that this unity be maintained if the School is to fulfill its purpose, which is the heart of the Theosophical Society. Therefore, each member is expected, though preferring his own method as that suited to his temperament, to show respect and a brotherly feeling to his fellow workers, in whom the inner God likewise seeks to reveal himself. Only by such broad-minded tolerance can the unity of the School be maintained, while its comprehensive nature adapts it to the ever-increasing expansion of the Theosophical Society. The esoteric School has two sections. The first is the Order of Examination, or Students. The second is the Order of the Professed, which is divided into degrees. Advancement from one degree to another depends on progress made and is determined by the Corresponding Secretary of the Section, who consults a report from the Sub-Warden (Group Leader) of the candidate. No pledge is required of the neophyte except the promise to return the papers upon request and to regard them as privately entrusted while in his possession and afterward. Failure to honor this pledge, if known on the physical plane, will result in expulsion, and if not known will nullify any inner progress. After two years in the probationary order and after proving that they are sufficiently familiar with the theosophical teachings, examinees may be given permission to take a vow. To be eligible for this privilege, he must have shown earnest striving and devotion in study and in practical life, thereby making himself worthy of becoming a probationer member; and he must have a recommendation from his group leader to the corresponding secretary. The vow may not be taken until the examinee has spent at least two years in the examination order, but he may also remain in this order after taking it, and he must remain in it until he is prepared for the studies of the next degree. Permission to take a vow requires strength of character, as well as a certain level of knowledge and meditation, and vowed members may attend certain meetings of the school from which the non-vowed are excluded. Admission to a discipline is by way of trial, to enable the candidate to judge whether the method employed suits his temperament. The details of the methods can be found on the following pages, where instructions are given for each of them. These pages are given to the candidates for six months, during which time they can study and decide which path they want to follow from the general and specific methods, readings and meditations. The candidate should devote one month of daily practice to each discipline, and carefully note the effect it has on him mentally, emotionally, and physically. This will fill four months of his candidacy. The fifth and sixth months should be spent reviewing the work of the previous months, to the point of a carefully formulated decision as to which path to choose. During this time, the disciple is considered to belong to the class of candidates of the Order of Examination. He may attend meetings of any group to which the group leader in question admits him. Information about group meetings can be obtained from the corresponding secretary. At the end of the six months, the candidate can determine his discipline and report to the corresponding secretary for admission. He is then asked to write by hand and sign the following promise: I promise not to show any documents of the E.S. to anyone outside the E.S., and to follow the rules of the... discipline into which I am now entering. I further promise to return to the external head of the school or his representative any documents received upon request. Name... The rules of the order form a whole, but the student must follow those that correspond to his discipline in his meditation. He may add rules that suit him, but he must not omit any. At the end of his two-year probationary period, he may choose a different discipline, but in this case he must start again and work for another twelve months in the newly chosen discipline before he can enter the first degree or take the vows of the school. He also needs a recommendation from the secretary of the discipline he is leaving. The general guidelines are found in the rules of each examination discipline, with additional details and extensions depending on the progress made. In general, the ancient Hindu and Buddhist method of mastering the body through dietary rules, the emotions through voluntary regulation of them, and the mind through prescribed meditations that lead to the practice of yoga, is followed by the general discipline; the Christian-Gnostic or discipline of devotion leads its disciples to enlightenment through prayers, devotional meditation, introspection, study and occasional fasting; the Pythagorean discipline educates through silence, immersion in meditation, contemplation of the good and the beautiful, study of ideas and of true “mathematics and music”; the karmic or tathandlung discipline requires regulated sacrificial acts and strict selfless work, training of the will to subordination and cooperation and of the body to constant alert readiness for service. They all form a single path with main differences in the details. It goes without saying that the deeper teachings are given only by the individual teacher to the individual student and that the help provided by the school is preparation for the path of examination. Rules of general and raja yoga discipline 1. The student should get up at a fixed time (according to his health and family circumstances) and, after bathing, should turn to meditation before taking food. 2. Each member of the school should devote at least a quarter of an hour to the meditation given to him; at noon he must say the sentence that he is taught; before going to bed, he must look back on the day and evaluate his own behavior. 3. Each member of the school must study a book from the attached list for at least half an hour each day. 4. Each member of the school must belong to a local group or be connected to it by correspondence, and must participate in the work decided upon by the group. The group is supervised by a Sub-Warden (group leader). 5. The group shall meet at times to be determined by the Sub-Warden, and local members shall attend regularly or, if unavoidably absent, shall give their apologies in writing. The Sub-Warden will maintain an attendance list. Corresponding members must be in communication with a group participant who will keep them informed of matters of interest as well as resolutions that are passed. 6. Each member of the School shall keep a diary of his or her observance of Rules 2 and 3, and shall give a written attestation to the Sub-Warden at the first meeting of the month that he or she has obeyed the Rules, or, if this has not been the case, what omissions he or she has made and for what reason. After three warnings, negligent students will be asked to return their papers and will no longer be considered members of the school. 7. Regarding diet: Wine, all alcoholic drinks in general, and all narcotic or poisonous drugs are strictly forbidden. If this is not observed, there is no progress and the efforts of the teacher and the student are useless. All such substances have a devastating effect on the mind, and especially on the pineal gland. 8. Meat is not forbidden, but if the student can do without it, it is recommended that he refrain from eating it. Abstinence from meat and fish is obligatory from the first degree onwards. Eating meat strengthens the passionate nature and the need to accumulate possessions, and makes the struggle with man's lower nature a more difficult one. 9. The student, called Shrâvaka in this discipline, must prove to his Sub-Warden a fair knowledge of two of the prescribed books of study before he can advance to the first degree. Business Rules 1. Receipt for all writings must be acknowledged immediately. The word “received” written on a postcard bearing the student's initials will suffice. 2. Students should keep all papers in a sealed box for this purpose only, and ensure that this box is sent to the secretary of their discipline in the event of their death; they must notify their SubWarden of their group of their arrangements in this regard. 3. Those who wish to withdraw from a discipline may have their name removed from the membership list by submitting a written request to the secretary of the discipline, stating the discipline to which they wish to transfer. 4. Those who wish to resign from the order must notify the secretary of the discipline and return all papers. 5. Any change of address must be communicated immediately to the Secretariat of Discipline, and the Sub-Warden of the local group must also be notified. The Daily Practice of the Shrâvaka The Shrâvaka should remind himself daily that the most immediate goal of his life is to enter the path of training. To this end, he seeks to gain control over his thoughts and to lead a pure life. At least three times a day he should call his wandering mind to order and present his ideal to it; these three fixed points should be: morning meditation, midday, and in the evening before going to bed. Meditation: Sit cross-legged on the floor or on a low stool with the two palms of your hands facing down on your knees. Back straight, not stooped, eyes closed. Say slowly the verse committed to memory the previous evening; meditate on it, try to fathom its meaning and do not let the mind stray to anything else; if it does, bring it back and fix it on the verse. Do this for five minutes. Then turn your thoughts to the highest self as the God outside and within you, and impress upon yourself that you are one with him; say: “Brighter than the sun, purer than the snow, finer than the ether is the self, the spirit in my heart. This self is me. I am this self.” This also takes five minutes. Then turn your thoughts to the perfect human being, the Master, radiant with love and divine beauty; think of him as the embodiment of the monthly virtue. Assuming that this virtue is “compassion,” imagine how it would express itself in your behavior, and conclude with the earnest wish: “May I, through compassion for all beings, prepare to become a disciple of Him who is Himself compassion.” Again, five minutes. If there is an opportunity to meditate for half an hour, the times can also be doubled. At noon: At noon, gather your thoughts and fix them on the idea that you are neither your body nor your mind, but the spiritual person. Repeat: “Brighter than the sun, etc.” Before going to bed: Review the events of the day, paying particular attention to your thoughts, your desires, and the effect of your behavior on the well-being of those around you. Memorize the verse for the morning meditation the following day. The Pledge of the Esoteric School of Theosophy Pledge of the School I pledge myself to endeavor to make Theosophy a living power in my life, and to support the Theosophical movement before the world. I pledge myself to maintain a constant struggle against my lower nature, to abstain from untruthful und injurious speech, and to be charitable to the weaknesses of others. I pledge myself to do all in my power, by study and otherwise, to fit myself to help and teach others. To all this I pledge my word of honor, invoking my Higher Self. Name............................................................ English translation based on a handwritten draft by Rudolf Steiner, archive number 3211. I pledge to endeavor to make Theosophy a living force in my life and to strengthen the Theosophical movement in the world. I pledge to maintain constant strictness against my lower nature, to keep away from untruthful and unrighteous speech, and to lovingly deal with the weaknesses of others. I pledge to do everything in my power, through study and in other ways, to advance myself and teach others. I give my word of honor, invoking my higher self. First rules given by Rudolf Steiner in 1904 Enclosure to the letter to Amalie Wagner dated August 2, 1904. The original manuscript is not available. Confidential E.S.T. Order of Shrâvakas Meditation on behalf of the head of the school I. Rules 1. Meditation should be done every morning, preferably before a meal. The type of meditation is determined by the Arch-Warden. 2. In the evening, before retiring, a sentence given by the Arch-Warden is to be repeated in thought and then a brief review of the experiences of the “day is to be cast. 3. A quarter of an hour is to be devoted daily to the study of a book chosen by the school management. 4. Every 14 days, a brief note should be sent to the Arch-Warden indicating whether the daily exercises have been performed or, if not, for what reason they have been omitted. 5. The Shrâvaka should keep a notebook in which he should record every day whether he has done the exercises. 6. The consumption of all types of alcoholic beverages is forbidden to the Shrâvakas, as such have a harmful effect on the brain and particularly on the organ that leads to spiritual knowledge. Without observing this rule, all efforts of both the teacher and the Shrâvaka are in vain. An exception can only be made if the doctor prescribes alcoholic beverages. 7. Abstinence from meat is not required, but it is pointed out that abstinence facilitates the fight against the lower human nature. Any changes to the diet must be made with the utmost caution. II. Business rules 1. Receipt of received papers, etc. indicate 2. Keep in locked box etc. 3. Return upon leaving 4. Report change of address. III. Pledge (To be copied and sent to the Arch Warden with full name and address) I give my word of honor that I have carefully read the rules of the order and that I will endeavor to follow them closely. I also promise that I will not show any of the papers or books that are given to me with the designation: “Confidential, issued by the head of the E.S.T.” to anyone who does not belong to the school. Furthermore, I promise that I will return all papers to the school administration upon request. Age: Name: Handwritten enclosure to the letter to Michael Bauer dated August 14, 1904. The cover page reads: Confidential. On behalf of the head of the school E.S.T. (Esoteric Theosophical School). Rules of the Shrâvaka Order 1. Each member shall practise meditation at a specific hour in the morning (as is compatible with their health and duties), and before taking any food. 2. Each member shall practice a quarter of an hour of meditation before going to bed in the following way: a) they shall raise their thoughts to the higher self by silently visualizing a very specific sentence. b) they shall look back on the experiences and actions of the day. 3. Each member should spend half an hour of the day studying a serious book chosen for him by the school. 4. Each member should create a notebook in which he or she – very briefly – records each day whether he or she has meditated and, if he or she has not meditated, for what reasons. The head of the respective department is to be informed every two weeks about the success of the meditation. After three warnings, negligent members will be asked to leave the order and to return their papers. 5. Members should refrain from drinking any alcoholic beverages, except when prescribed by a doctor. Such drinks have a detrimental effect on the brain and especially on those organs that serve the development of spiritual life. The consumption of meat is not prohibited, but it is pointed out that it is better not to eat meat because it makes the fight against the lower nature easier. Template for the probably first hectograph-printed rules. 1904. According to two handwritten sheets with a cover sheet, archive number 3023-25. The cover sheet bears the inscription: Confidential. In the name of the head of the school. Shrävaka-Orden der E.S.T. Rules. Presented by Dr. Rudolf Steiner, Arch-Warden of the E.S.T. for Germany, Austria and the German-speaking part of Switzerland. 1. Each disciple should get up at a time set by himself that is compatible with his health and family commitments and, after washing, should perform a meditation before consuming any food. 2. The student should devote as much time as he can to this meditation in order to perform it intensely and undisturbed. (Average time about 15 minutes). 3. The student should spend a few minutes reviewing the day before falling asleep. 4. The student should devote himself to reading when prescribed to do so by the school. 5. The student should keep a notebook in which he records daily how he feels about complying with rules 1, 2, and 3. 6. The pupil should join together with other members of the school to form a group, if the head of the school prescribes it. 7. The consumption of alcoholic beverages is strictly forbidden because, according to occult experience, such consumption destroys the spiritual organs and makes all efforts of the pupils and leaders impossible. An exception could only be made on medical prescription. 8. Meat is not excluded, but the abstaining pupil will experience that his fight against his lower principles is made easier. ![]() Der Wortlaut ist derselbe wie der vorhergehende. Ferner folgt die Meditation (gleich wie beim ersten Rundbrief vom 5. Juni 1905) mit der Angabe «Beginn 14. Dezember 1904». First circular letter, sent by mimeograph on June 5, 1905 3 On seven undated handwritten sheets (archive no. 4407-13). The cover page reads: Confidential. First Rules of the Esoteric School of T.S. On behalf of the Head of the School. The Esoteric School of Theosophy While the “three goals” of the Theosophical Society are well known, it has yet another goal that is not publicly discussed, namely, to help develop the inner life of the more serious and dedicated of its members, to show them the way to the “narrow, old path” that leads them to the higher realms of existence. Through this goal, the esoteric school is the heart of the Theosophical Society. The school is divided into degrees. The first degree consists of the order of examination; the next is the first degree, the next the second, and so on. The newcomer enters the order of examination. He has no vows to take, only the promise to return his papers when asked and to regard them as a thing spoken of only among members of the School. For those who enter the School, a description of the further organization of the School will be given in the course of the next three weeks. But first we will speak of the immediate tasks by which the one on the path of examination reaches his goals. These instructions apply initially to the first two months. After that, further instructions will be given. One has to remain on the path of examination for at least twelve months. Then the first degree can be attained. One achieves the goals of the examination path initially by observing a “daily rule”. It consists of the following: The follower of the school should get up at a certain hour and, before having a meal, engage in meditation. The hour for this is not determined by the school. Each person should set it for themselves, but then strictly adhere to it. Only by organizing his life in a regular (rhythmic) fashion can man integrate himself into the rhythmic universe and in this way emulate the divine laws of this universe himself. In this emulation of the great laws of the universe lies the possibility of attaining a higher existence. 1. The morning meditation begins with the seeker of truth seeking perfect concentration within himself, so that during the time set aside for this concentration he hears, sees and so on nothing outside, and also remembers nothing belonging to ordinary life. First, in such inner silence, he should turn his thoughts to the Divine in the universe. And then he should realize that his own self is one with this universe. To this end, he should say the following words to himself in perfect concentration. These words should not just speak to the mind, but to the whole person; they should be a complete inner experience:
2. After you have finished, concentrate on one of the sentences from “Light on the Path” for the first 14 days on “Before the eye can see, it must wean itself of tears”, the following 14 days on: “Before the ear is able to hear, its sensitivity must fade,” another 14 days on: “Before the voice can speak before the masters, it must unlearn its wound,” another 14 days on: "Before it can stand before them, the soul must water its feet with the blood of its heart. The point is not to speculate about these sentences, but to live with them inwardly for a few minutes, to immerse oneself lovingly in them. 3. After this has also been completed, everyone should turn their thoughts to what the divine is for them. They should surrender to this divine in full devotion. This third part should be a kind of devotion to what one recognizes as one's God. The entire meditation should take about 15 minutes. It is important to see that you are completely awake during meditation, not falling into a twilight state of consciousness. 4. In the evening, before falling asleep, take a look back at the experiences of the day for 3-4 minutes. You ask yourself how you have experienced things and whether you have gained enough from them; and regarding what you have done, you ask yourself whether you could not have done better. In this way, you become your own objective judge. One should not develop remorse. This is worthless for one's own personality and for the world. But we should learn from our past every day for our future, and thus make life a lesson. All evolution consists of this. The review should be done in such a way that one begins with the last experiences in the evening and progresses towards the morning (retrogressively). 5. You should keep a notebook in which you write a few words every day about how the morning and evening meditation went and from which you can inform the head of the school about your progress when requested. 6. Drinking alcoholic beverages is incompatible with the tasks of meditation. 7. Abstinence from meat dishes is not required, but is recommended because it furthers the attainment of the goals of the esoteric school. More in the next three weeks.5 Second circular letter to all esoteric students Based on a handwritten template Berlin, October 17, 1906 Confidential! To all those who have approached me seeking esoteric training, I convey my best wishes “in spirit and in truth” with the following information.1 This communication contains things that everyone who strives for esoteric development should make it their duty to observe. They do not belong to the actual meditation, but should be cultivated outside of it. The matter is to be understood in such a way that esoteric training is only justified if these demands are made of the student at the same time. Success can only be achieved in this case. At the same time, it should be noted that patience is necessary for esoteric training. Let no one believe that his success will be greater if he longs for or demands new instructions. Everyone should stick energetically to the instructions given to him; repeat them over and over again until he receives new ones. No one who really needs something will be left unconsidered at the right time. Whether this patience is exercised depends on it. The disciple should report to me immediately anything unusual he notices or thinks he notices in his mental and physical condition as a result of the exercises. He should also report anything else he needs advice or psychological support on. Further necessary messages will follow in due course. If everything is properly observed, the masters of truth will guide the student's path. In this sense, Dr. Rudolf Steiner Berlin, Motzstrasse 17 SupplementThe following transcripts are apparently drafts of a writing about the Esoteric School, which, however, was not realized. Undated manuscript, archive number 3220 1. The School says: Pointing out that man does not find himself in sense perception. Undated manuscript, archive number 3196/97. Outside the school gate: Teacher: What do you want from me? Pupil: I want to test everything and keep the best. Teacher: Then you have no business in this school, because you already know what the standard is for the best. In preschool I Teacher: What do you want from me? Pupil: I strive for the truth. Teacher: Then let the truth test you; it will keep the best of you. II Teacher: What have you learned? Student: I have learned to let the truth judge me. Teacher: Then you know what humility is: practice it until it is completely your own. Question: You strive for self-knowledge? Will your so-called self mean more to the world tomorrow than it does today, once you have recognized it? 1st answer: No: if tomorrow you are nothing but what you are today, and your knowledge of tomorrow is only a repetition of your being today. 2. Answer Yes: if tomorrow you are a different you than today and your new existence tomorrow is the effect of your realization today. Theosophy is the realization of the divine self in man; but many believe themselves to be Theosophists when they see their own little self as divine. In many cases, self-knowledge is nothing more than selfish self-reflection. Some Theosophists believe they recognize the divine self in themselves; but they merely confuse their small human self with the divine. You only want to find the master in yourself, not in another; how deeply you are entangled in your separate existence! Don't you know that the guide is your self!? They say that the masters can be found everywhere; this is certainly true, but if you are nowhere, you cannot find them in “everywhere”. On the Hierarchy of the AdeptsUndated manuscript, archive number 3207/08. Since the root race of the Hierarchy of Adepts descended to Earth and the Sons of the Fire Nebula came down as teachers of humanity, the world has never been without teachers, and there has never been a missing link in the sacred chain that begins with the nameless One who is the great initiator and ends with the lowest disciples, who have pledged themselves to the service of the Great Lodge in one of the prescribed ways. The final division of the Hierarchy, beginning with the first, the great Initiates, is formed from the ranks of the disciples of the Sacred Science. And these are recognized as disciples when they enter the school and are admitted to the path of examination. Then they are given the first instructions to help them take the first steps. Today you enter such a school as a committed member; the gate of the path of testing hovers over you and closes; we greet you within it in the name of the Masters, who have granted the means to enter the temple where true initiation is given, and to whom you shall turn your heart and mind each day. For your entrance would be of no use if it were not itself the first step on the path of testing. And what is the use of entering a path that one does not go to the end of? There is no difficulty that you do not create for yourself; there is no obstacle that the God in you could not overcome.
Conversation between Master and discipleRecord from a notebook from 1906, archive number 488 2
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264. The History of the Esoteric School 1904–1914, Volume One: Individually Given Exercises
N/A Rudolf Steiner |
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Dreamless sleep experiences are always hearing experiences and, if they are to be of any value, articulated hearing experiences, e.g. words. Sometimes you don't even need to understand the words. Because they can appear in the reminiscence as in a language that is not understood by us. |
Man becomes greater when he becomes simpler. ad. 29. It is important to understand that sensitivity is not the same as sensitivity. It therefore means: Before the ear is able to hear, it must replace sensitivity with a simplified perception. |
The various planets are connected with the various parts of the currents as indicated. The planets are to be understood more as principles that actually always work on all globes, only on the individual in an outstanding way. |
264. The History of the Esoteric School 1904–1914, Volume One: Individually Given Exercises
N/A Rudolf Steiner |
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On the essence of practice |
264. The History of the Esoteric School 1904–1914, Volume One: The Twelve-membered Essence of the Masters
29 May 1915, Dornach Rudolf Steiner |
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The relevant passage reads:The nature of a Mahatma is difficult to grasp correctly and would hardly be understandable without reference to later sections of this book, so that it seems appropriate to go into it in more detail now. |
When I wrote the foregoing portion of this book, I was under the impression that a supreme head, standing on a still higher plane, ruled over these five Chohans; but now the thought suggests itself to me that this personality is more likely to be a sixth chohan, the head of the sixth fundamental form of the Mahatmas; and this supposition leads immediately to the further conclusion that, to complete the recognized correspondences or relationships, there must be a seventh Chohan. |
However, pondering this brings little more benefit than greater clarity with regard to the above-mentioned thought that the Mahatmas must not be understood as merely extraordinary people of great spiritual sublimity, but as necessary phenomena in nature, without which a progressive development of humanity can hardly be imagined. |
264. The History of the Esoteric School 1904–1914, Volume One: The Twelve-membered Essence of the Masters
29 May 1915, Dornach Rudolf Steiner |
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Written answer to a written question 1 Question: Are the various masters, so to speak, parts of one being, so that this being then contains twelve different masters within itself, of whom seven are always embodied in the physical and five remain in the spiritual realm? Answer: Yes. Question: Does one of them, for example, contain the qualities of the physical body developed to perfection, so that it represents the harmony of the physical organs; another expresses the harmony of the temperaments (i.e. the etheric body) in the physical body; another represents knowledge in a harmonious way (astral body); a fourth expresses the mentioned qualities in a sentient way, a fifth expresses or represents the mentioned qualities intellectually, a sixth expresses them completely consciously and rules over the other six (the words “and rules over the other six” were corrected by Rudolf Steiner to: “and is ruled by the other six” Manas as the 8th, Buddhi as the 9th, Atma as the 10th, Holy Ghost as the 11th and Son as the 12th, these five individualities are invisible at the moment? Answer: The 7th is the servant of the other 6, is ruled by them and the 7th then rules the other 5, i.e. by embodying them. There are always seven incarnated. If the eighth incarnates, the first will not incarnate.2 Rudolf Steiner created the following diagram for this:![]()
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264. The History of the Esoteric School 1904–1914, Volume One: Diagram of the Cultural and Historical Influence of the Masters
Leipzig Rudolf Steiner |
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But how the physical immortality of adepts is to be understood in reality is explained in the lecture Berlin, December 16, 1904 as follows: “It is not a matter of physical death, but of the following. The physical death of the one who has recognized the Philosopher's Stone for himself and has understood how to extract it is only an apparent event for him. For other people, however, it is a real event that marks a major stage in his life. For the one who [...] understands how to use the Philosopher's Stone, death is only an apparent event. It does not even constitute a particularly important stage in life; it is something that only exists for others, who may observe the adept and say that he is dying. |
264. The History of the Esoteric School 1904–1914, Volume One: Diagram of the Cultural and Historical Influence of the Masters
Leipzig Rudolf Steiner |
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Recorded for Elise Wolfram, Leipzig between 1906 and 1908) 1 ![]() Regarding the upper scheme: 1, 2, 3, 4, 5, 6 signify the post-Atlantean cultural periods. Regarding the lower scheme: KH = Kuthumi, inspirer of the transition from Egypt to the Greek period.2 L. auf d.W. = Inspirator of “Light on the Path” (his occult name Hilarion), inspired the Greek period.3 J.v.N. = Jesus of Nazareth, inspiring the transition from the Greek to the Germanic era. S.G. Saint-Germain, inspirer of the Germanic culture. M = Morya, inspirer of the Slavic culture.
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264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters II
14 Jul 1904, Berlin Rudolf Steiner |
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Within us lie the powers in germinal form, which have come to full bloom in the Masters. 10. To understand development, we can observe the development from plant to animal to human. 11. This symbol is shown to us as a symbol for the development of the plant: ⊥ 1 12. |
264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters II
14 Jul 1904, Berlin Rudolf Steiner |
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1. The Mahatmas will have something to tell us today. 2. We are told of three duties of the secret disciple: to overcome pride and vanity, to live theosophy in practice, and to stand up for theosophy. 3. - 6. [Listed as points in the notes, but without text] 7. Now Master Morya will speak. 8. We can regard the Masters as ideals, for they have attained what we still have to achieve. We can therefore ask them about our further development. 9. Within us lie the powers in germinal form, which have come to full bloom in the Masters. 10. To understand development, we can observe the development from plant to animal to human. 11. This symbol is shown to us as a symbol for the development of the plant: ⊥ 1 12. As a symbol for the development of the animal: T 13. As a symbol for the evolution of man: ✝ 14. [no text] 15. There are three stages of development and accordingly three virtues. Furthermore, 16. there are two currents in every human being: Kama and Manas, the good and the bad current; the bad is Kama. 17. The path to salvation is shown to us in the Gospel of John. We find there 1. the washing of the feet, 2. the smiting of the cheeks, 3. the scourging, 4. the crowning with thorns, 5. Jesus takes up his cross, 6. the crucifixion, 7. the stigmata. 2 18. This can be the way for a complete transformation.
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264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters III
11 Nov 1905, Munich Rudolf Steiner |
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Memorial notes by Eugenie von Bredow Necessity for the esotericist to understand the plan that humanity is unconsciously working out under the guidance of the white lodge. The humanity of the earth is its center, that which is important in this world. |
People will draw out the forces in the flowing water and make them useful to themselves, they will catch the powerful forces that lie in the sun's rays through powerful mirrors and know how to make them useful to themselves; they will learn to control the forces in the earth's interior that are now being triggered by volcanic eruptions and that originate from a powerful spiritual being in the earth's interior; the most marvelous machines will be devised by men to put all these triggered forces at the service of mankind, indeed they will get the magnetic power of the whole earth under their control, for the earth is but a great magnet whose south pole is at the north pole and whose north pole is at the south pole. |
264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters III
11 Nov 1905, Munich Rudolf Steiner |
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Memorial notes by Eugenie von Bredow Necessity for the esotericist to understand the plan that humanity is unconsciously working out under the guidance of the white lodge. The humanity of the earth is its center, that which is important in this world. On many other worlds other entities are at work and the people of those worlds are like our higher animals. The people of the earth have been given the planet by the gods and are, so to speak, reshaping it. At first their development takes place on the plane of the sensuous - in the broadest sense of this word. For this it was necessary to train their intelligence so that logical thinking would unite people into one humanity. The Atlanteans could not yet think; they were guided by the gods. The Aryans must become masters of their world from within themselves. Intellectually, the unity that excludes different views has already been achieved. There are no different views on the construction of a steam engine or the like. Science and its products, the harnessing of the forces of nature, the means of transportation have united the different races and nations into a single entity. Five thousand years ago: what a difference, for example, between the products of the Chinese and European peoples. Today, a certain bridge has been established even between these dying peoples and the Occident. A bishop of Bremen writes about the customs in the Mark in the 11th and 12th centuries, how animals were slaughtered and horse's blood drunk in religious cults. This was in eastern Germany, while cities were already flourishing in the west. $uch contrasts side by side would be impossible today. However, mankind has only just begun to harness the forces of nature. This will change completely in the near future and into the next millennia. People will draw out the forces in the flowing water and make them useful to themselves, they will catch the powerful forces that lie in the sun's rays through powerful mirrors and know how to make them useful to themselves; they will learn to control the forces in the earth's interior that are now being triggered by volcanic eruptions and that originate from a powerful spiritual being in the earth's interior; the most marvelous machines will be devised by men to put all these triggered forces at the service of mankind, indeed they will get the magnetic power of the whole earth under their control, for the earth is but a great magnet whose south pole is at the north pole and whose north pole is at the south pole. Now they can only guide their ships by this force. When the changes of the earth were necessary in ancient times, the forces of the gods tilted the axis of the earth; in times to come, mankind will be able to turn the axis. The formation of the intelligence and logic of mankind is thus taking place more and more and brings about the unity of mankind in the sensual field. The formation of the moral was first made possible by the gods through the ethical teachings of all the great religions. But a time must come when men will recognize the law of good as clearly as they do today the laws of logic. What is good and what is true in the spiritual realm can then no longer be a matter of opinion, as it is still expressed today by the various religions, by the formation of parliaments to resolve this or that legal issue. When people become aware that there is a good, a moral, which is as definite and clear as a mathematical theorem, then people will also have united in this area to form a humanity which has a completely different physiognomy from the humanity of today. The fourth master, Christian Rosenkreutz, founded the Rosicrucian Order in order to lead people to this knowledge of morality, to reveal its laws to mankind, so that a multitude of people working consciously out of themselves in this field would arise. The different intellectual training of the West requires different teachings. In the East, the spiritual teachings given to the Indians by the ancient Rishi had a strong influence on the people. Christian Rosenkreutz and his seven disciples laid the foundation for the knowledge of the law of morality, so that it would not resonate in people as given by the religions, but so that the law, recognized as such, would awaken to individual life in each person. The truth in the areas of morality, morality and goodness should arise in people as something that is recognized and felt. The work of the esoteric schools is to initiate this unity that binds people together into one humanity. |
264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters IV
13 Dec 1905, Berlin Rudolf Steiner |
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He spoke about the Dalai Lama and his election from among children born under special natural phenomena. He spoke about the spirits of the fire mist, whose disciples were our masters; he spoke about the development of man into such a powerful being. |
264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters IV
13 Dec 1905, Berlin Rudolf Steiner |
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Memorandum notes by Eugenie von Bredow After a few introductory words for a new member to be admitted, he spoke so beautifully that I think I felt even more than I did on October 4. He spoke about the most important event of our time: the conquest of Tibet by the English, the people of selfishness, which would cause the last vestige of spirituality on earth to disappear. He spoke about the religion of the Tibetans, its inner purity of conception, about Buddhism as taught by Buddha in the intimacy of his disciples; that the incarnate teacher on earth would be the female element, which would have to be fertilized by the divine, the male element. From this union the Boddhisattva would arise, of whom the Tibetans say: he has Avalokidishvara, divine wisdom. He spoke about the Dalai Lama and his election from among children born under special natural phenomena. He spoke about the spirits of the fire mist, whose disciples were our masters; he spoke about the development of man into such a powerful being. He spoke about the rhythm in nature, the stars, the whole world system; that only the astral body of man is still chaotic and that man must also make it rhythmic, otherwise he would disturb evolution. Then we came to talk about Christmas and the importance of the festivals of the year; that Christmas the sun was at its lowest point and would begin to rise again on the 25th, and that during that night the Masters of the White Lodge would hold a session in which they would radiate the solar power of the coming year to those people who wanted to give themselves completely to them, to give up their personality entirely and ask them for strength. If you celebrate Christmas in this spirit, asking the Masters in this spirit, then they will send their power into you on December 25th, so that the Master's power works through you. Then he spoke of the last incarnation of Master Kuthumi and his visit to universities to be able to interpret the high wisdom in other languages and in a modern spirit, but that this incarnation was not in a particular personality, but that his power worked here and there. 11
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264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters IX
23 Nov 1907, Basel Rudolf Steiner |
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He was called “of the Oberland” because he came from the upper world. It was Jesus of Nazareth who lived and worked under the name “the great unknown of the Oberland” in the 13th or 14th century. Johannes Tauler was taught by him. |
264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters IX
23 Nov 1907, Basel Rudolf Steiner |
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Notes by Alice Kinkel Who are the masters? People who have only traveled the path of human development faster than other people; people who have anticipated the experiences and can therefore be guides. One such personality was “the great unknown from the Oberland,” who has had a wide range of effects. He was called “of the Oberland” because he came from the upper world. It was Jesus of Nazareth who lived and worked under the name “the great unknown of the Oberland” in the 13th or 14th century. Johannes Tauler was taught by him. The esotericist must come into a real relationship with the masters. |
264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters X
15 Nov 1909, Düsseldorf Rudolf Steiner |
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I will speak of that which is the first and greatest in the world, of that which he has revealed to me, the great spirit, which is Ahura Mazdao. But he who does not hear my words, as I understand and grasp them, will experience evil when the earth's course has come to an end in his age.“ 13 |
264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters X
15 Nov 1909, Düsseldorf Rudolf Steiner |
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Notes by Mathilde Scholl We want to remind ourselves today, as in every esoteric hour, that what we are told in these hours comes from the Masters of Wisdom and of the harmony of feelings. We want to develop, not out of an egoistic longing for development, but to become helpers in the development of humanity, to whose karma ours is linked. We should come out of these hours different from what we were when we entered them, by drawing benefit from the teachings for our esoteric daily work. To always carry out these most intimate soul activities in the right spirit is the main thing that cannot be impressed upon us often enough. Our meditations primarily take into account the division of the present human being into two parts: the consciousness during sleep and during wakefulness. These two parts have been given to us from ancient, pre-Atlantean times and are tailored to this division of the human being. Why is it necessary for the human being to withdraw his ego and astral body from the physical and etheric bodies at night? The divine beings who built the physical and etheric bodies into such a magnificent, perfect temple move back into them during the night, while the human being's ego and astral body also enter divine realms. If they did not do so, they would completely destroy the physical and etheric bodies, because, in addition to the spiritual-divine beings who were their creators, the luciferic beings also have influence over the astral body. For it was they who made the astral body free and independent. Thus, when man returns to his physical body, he falls into error and guilt during the day. It is not the physical and etheric bodies that are subject to aberrations, but the astral body, which is seduced by the ego, which yields to the whisperings of the satanic entities. The normal person is protected from deeper, more dangerous influences of these Luciferic beings by the spiritual-divine creators, in that they have endowed him with a strong power, but the esotericist should use this power to ascend to higher levels of development. The esotericist should now say to himself when falling asleep: “I return to my creators,” and when awakening: “I come from where I stayed before my body was created.” And he should consciously dwell in these realms for a few moments in meditation. If he does this with the right attitude, he will ignite the sacred fire, the inner warmth, that is necessary for him. And before he falls asleep at night, he should develop the same feelings during his evening esoteric work, even if it is only the daily review. By letting his day pass before him in pictures, backwards and forwards, he creates spiritual images, the essence of which he takes with him into the spiritual worlds. This must be done backwards and forwards because that is how everything happens in the spiritual worlds, and it creates a transition into them so that they can flow into us more easily and we can enter into them more easily. Through the usual forward thinking, which we transfer to the spiritual worlds, we brace ourselves against them, push them away from us and thereby hinder ourselves and our development. Just as in the night the luciferic entities influence man from within, so in the day the ahrimanic-mephistophelian influence him from without. What have these entities now brought about in man through their influence? The luciferic ones brought with freedom and self-consciousness the most extreme expression of this, the haf. Man would never have been able to hate if he had not more and more isolated himself in his self. And the Ahrimanic entities shrouded the divine spiritual entities in the smoke of Maya for the human eye, so that man no longer sees what is behind things. This is how fear arose. Man would never have known fear if he could see the divine creators instead of bumping into things in space. A little child learns fear at the moment when it comes into contact with matter and is hurt by it. These two, hatred and fear, must now be discarded by the esotericist, even in their finest shades, in order to successfully move forward. Zarathustra, one of our mightiest teachers, has therefore left us words that, if we take them up in the right spirit, will help us to successfully achieve fearlessness. He said: “I will speak, now come and listen to me, you who, far and near, desire it. I will speak of him who can become manifest to the spirit, and no longer shall the deceptive mind confuse men, which has caused so much evil in human development. I will speak of that which is the first and greatest in the world, of that which he has revealed to me, the great spirit, which is Ahura Mazdao. But he who does not hear my words, as I understand and grasp them, will experience evil when the earth's course has come to an end in his age.“ 13Free rendering of a Gatha passage, Yasna 45. With this he wanted to point out to people that the outer sun is only the cover for the great regent of the fire spirits, just as everything physical is the cover for a spiritual, and if we concentrate on this great Auramazda, which stands behind the life-giving sun, fearlessness will be our part. And much later, to help us achieve freedom from hatred, the great Zarathustra gave us another symbol. He had two disciples. He prepared the astral body of one of them so that he became clairvoyant, and therefore, in a later incarnation, this disciple was able to connect with his prepared astral body that of Zarathustra, who sacrificed his for this purpose. This disciple became the great Hermes, who directed the Egyptian mysteries. Zarathustra sacrificed his etheric body to the second disciple, whose etheric body he had also carefully prepared for this union. This disciple reincarnated in Moses, and that he had received a special etheric body can be seen from narrative of the Bible, in which he, as a small child, had to dwell for a while, completely closed off from the world, in the water, so that his ego and astral body would not have a confusing effect on these subtle processes through impressions from the outside. Zarathustra's ego was powerful and strong enough to create a new etheric and astral body for himself during a new incarnation. After being Nazarathos, the teacher of Pythagoras, he finally became Jesus of Nazareth, who could now sacrifice his three bodies, including the physical one, for the Auramazdao, which he had always proclaimed. He descended and dwelt in him, and that is why Jesus could say in this sense: “I am the light of the world.” (In the Gospel of John). And the symbol of the absence of hatred that Zarathustra left us on this path is the blood that flowed at Golgotha. Hatred is the most extreme expression of the “I”. And where does our “I” reside? In the blood. Even our physical blood changes when this hardening, this withering of the “I”, the hatred, is transformed into a lack of hatred and this into love. If chemists had the appropriate fine instruments, they would be able to detect the difference in the blood of, for example, an old Indian and a Saint Francis of Assisi. This spiritualization is also expressed in the physical. With the blood that flowed for humanity at Calvary, we have the symbol of lack of hatred, through which we can transform every feeling of hatred into love, in order to bring it before the altar of the creative beings. The magic breath that emanates from Golgotha has a transforming effect on hatred and fear, which are brothers, just as Lucifer and the ahrimanic-mephistophelian entities are brothers. |