The Rudolf Steiner Archive

Berlin, August 29, 1904

Dear Mr. Wagner:

When Miss Scholl recently asked whether the two speeches by Annie Besant related to the Christian question should be translated, I was unable to advise. Please do not take this, dear Mr. Wagner, as if I were opposed to the translation. I would even be pleased to see another book by Annie Besant appear in German. But the occultist must strictly distinguish between direct advice and what I have just characterized. If I may express myself trivially, I would like to “abstain” from voting on this question. But in this case I would very much like my opinion to be completely disregarded.¹

Do not misunderstand me, dear Mr. Wagner. I would like you to hear me judge; but I also always want to clearly indicate when my judgment should not be taken into account at all. Only when we, who are united in the esoteric school, face each other in this way is the full freedom that occultism demands guaranteed.

Next, I will send you the rules of the German E.S. There I will also write to you in more detail about the movement in favor of the Gospel of John.²

For the time being, I ask you to continue as before with your position in the E.S. for the next few weeks.

Your sister Amalie is an E.S. member. Your other sister will probably be one in a few days.

In No. 15 of “Lucifer-Gnosis” I present a detailed discussion of the “four great religions”. ³ I hope that this book will go a long way. It is likely to win many hearts.

At the beginning of September, there will probably be an E.S. meeting here again. It will probably be about telling the E.S. members about the nature of the “Masters” and the help they give to the E.S. workers. On September 12th I shall then hold a T.S. meeting to prepare for Annie Besant's visit. And then we want to make our way through Germany with our Soul. I look forward to this with great satisfaction. On September 25th I shall then speak in Dresden on 'Theosophy and Modern Science'. — I know that this step will be much misunderstood. But I have no other option than to take it. It may be misunderstood, but it cannot have an unfavorable effect in the higher sense.⁴

I was very pleased that you, dear Mr. Wagner, were able to visit us in July. I hope you and your dear wife have arrived safely in Lugano. Please give her my warmest regards and receive

Most devotedly yours,

Rudolf Steiner
Berlin W, Motzstrasse 17

• 1. As can be seen from two letters from Günther Wagner to Rudolf Steiner dated September 1 and 2, 1904, there were plans to translate the English brochure “Is Theosophy anti-Christian?” by Annie Besant into German and distribute it among the clergy in Germany. Evidently Rudolf Steiner was not comfortable with this intention.
• 2. A letter about this is not available. In July 1904, in lectures given at the Berlin branch – which Günther Wagner had listened to – Rudolf Steiner had indicated that “a movement” would be born out of the bosom of the Theosophical Society, which would bring “a true understanding of Christianity, not in the ordinary sense” (July 11, 1904). And on July 18, 1904, there was talk of a “John Society,” a “John Gospel Department,” whose task would be to make known to the widest circles the inexhaustible depths of the Gospel of John. Whoever knows what can be found and learned there may “join this Gospel of John department with all their heart.”
• 3. Four lectures by Annie Besant, delivered at the 21st annual meeting of the Theosophical Society in Adyar, translated into German by Günther Wagner, published by Max Altmann, Leipzig 1904. Rudolf Steiner's discussion can be found in GA No. 34, “Lucifer-Gnosis”.
• 4. On September 25, 1904, Rudolf Steiner spoke on this topic at the Third General Theosophical Congress in Dresden. This was organized by the Hartmann people who were not affiliated with Adyar.

Berlin, September 14, 1904

Dear Mr. Wagner!

It is undoubtedly true that Annie Besant's lecture “Is Theosophy Antichristian” could not be understood in the same way in Germany as in England, because in the last few decades the discussion of fundamental Christian questions in England has taken on a completely different character in the circles of theologians and those of their spiritually dependent preachers etc. than in England.

From our spiritual leaders, we constantly receive instructions to individualize with regard to the individual countries. As for our Christian propaganda in particular, it should not fly the flag of “Theosophy”. It should emanate from Theosophists, but should never say so directly. Christian mysticism, interpretation of Christian symbols, etc. should be pursued. It will certainly be our task to win preachers, even Catholic priests, for esoteric Christianity. It will then be up to them to let the esoteric flow into their teachings. We ourselves would only be opposed if we wanted to approach Christian circles directly.

In Germany, a debate about whether Theosophy is anti-Christian or not would only create new opposition to Theosophy. There is a great aversion to everything called Theosophy, especially among pastors. And it is growing rapidly. When Bresch translates the things, there is nothing we can do. Because he always makes a very specific opposition. For example, he has now objected to Annie Besant coming to Leipzig. There is nothing we can do about that; we have to let Bresch have his way. But it is up to us to do the right thing.

You see, dear Mr. Wagner, on the one hand we are to decidedly emphasize 'Theosophy and on the other hand, where this is not appropriate, we are to place the matter higher than the name and the form. We are being told: “Be Theosophists; how you are Theosophists, that you must determine yourselves.”

In my last letter I said I would “abstain from voting”. The reason for this expression was as follows. I have instructions to cultivate the Christian element, and in this particular case I could only interpret what was meant to me as meaning that the lecture should not be translated. But now my own intellectual work begins, and there I found exactly the same reason that you give. Now that you have stated it yourself, I can also say that it applies to me as well. Before that I could only say, “I cannot be in favor of it.” I am sure you will understand me. Tomorrow I will receive Mrs. Besant in Hamburg. On Friday she will be in Berlin.

Sincerely,

Dr. Rudolf Steiner

Kind regards to your esteemed wife.

Berlin, January 2, 1905

Dear Mrs. Wagner!

A few weeks ago I was only able to briefly inform you that your affiliation to the Esoteric School can be realized. One enters this school as a “shravaka”, which is literally “listener” or “pupil”.

Now it is my duty to speak to you about the nature and significance of the school. You know that behind the entire theosophical movement stand highly developed beings whom we call “masters” or “mahatmas”. These exalted Beings have already traversed the path which the rest of humanity still has to travel. They are now working as the great “Teachers of Wisdom and of the Harmony of Human Feelings”. They are already active today on the higher planes, to which the rest of humanity will organize themselves in the course of the next developmental periods, or “rounds”. On the physical plane they work through their authorized “messengers”, of whom H. P. Blavatsky was the first, that is, for the Theosophical movement. The Masters neither found an outer organization or society nor preside over one. The Theosophical Society was brought into being by its founders (H. P. Blavatsky, Olcott and others) in order to promote the work of the Masters on the physical plane, but these Masters themselves have never influenced the Society itself as such. In its nature and leadership it is the work of people purely on the physical plane.

The situation is different with regard to the “Esoteric School”. It was founded by the Masters themselves and is under the direction of the Masters. All the knowledge and power that flows into the Theosophical Society flows to it through this school. Its members undergo their probationary period and ultimately attain direct communion with the Sublime Ones themselves. How long this process takes depends entirely on the devotees themselves. At first, each person cannot do more than promote the work of the masters with loyal devotion.

The Masters appointed Mrs. H. P. Blavatsky as the first “Head of the School.” The present head is our dear, esteemed Annie Besant.

The Shrâvaka should come to a point where reincarnation and karma are not just theory but certainties of life, and furthermore, where he recognizes the great mission of H.P. Blavatsky through himself. Nothing is imposed on anyone in the school; only self-knowledge is encouraged. Now there are four ways to travel the path of the Shrävaka. You will receive further information about these four ways very soon. I would ask you to go through them carefully with your dear husband and to let me know which of the four ways you intend to choose.

You can already consider yourself part of the school if you begin a meditation exercise on the day determined by the star constellation. I will describe this to you for the time being. It will be modified later.

For the time being, this exercise would consist of the following:

1. Early in the morning, before starting any other daily work, preferably before breakfast, if this is at all compatible with other family and other duties, the following should happen:

I. One should be completely awake, inwardly calm and collected. No external impressions should gain access to our inner being. We should also suppress the memory of all everyday experiences. Once we have established complete “inner silence”, we enter into the elevation to our higher self.

This is done by intensely repeating the following formula to ourselves:

Brighter than the sun
Purer than the snow
Is the Self,
The Spirit in my heart.
That Self am I; I am that Self.

Allow about five minutes for this.

II. This is followed by silent, introspective meditation on a sentence from one of the inspired writings. For this part of the meditation, you should spend four weeks reflecting on the sentence: “Steadfastness stands higher than all success”.

This sentence was given to us by the masters to impress upon us that we should never allow ourselves to be distracted or discouraged by any failure in our actions. A hundred failures should not deter us from doing - for the hundred and first time - what we have recognized as being right.

III. Then, after II. has lasted five minutes, there follows a further five-minute prayer-like devotion to that which is the highest, the most divine in us. It is not a matter of regarding this or that as divine, but of directing all our thoughts, feelings and will to that which we have always regarded as divine. This may be called by different names by different people. It is not important whether we call that to which we give ourselves, God, Christ or the “Master”, but it is the devotion itself.

This completes the three-part morning meditation, which lasts fifteen minutes.

2. In the evening before going to sleep, every student has to look back on their life during the day. The important thing is not to let as many events of the day as possible pass before our soul, but to do so with the most important thing. We ask ourselves: What can we learn from what we have experienced or done? In this way we make our life a lesson. We relate to ourselves in such a way that we learn from each day for each day. - In this way we take the past with us into the future and prepare our immortality. Then we end the day with the thought of dear fellow human beings who need our good thoughts.

It does not matter if the student falls asleep during this evening exercise. Then he will fall asleep with a tendency to develop upwards. And that too is good. Only the morning meditation must be done from beginning to end in a fully alert state. I only ask that you do the evening review in reverse, that is, starting with the events of the evening and then going back to the morning.

You can start with the meditation on one of the days between January 6 and January 20. You cannot start after this day. If you are unable to start during this period, you will not be able to start again until between February 6 and February 18. I cannot tell you today why this is so. But a time will come when it will be quite obvious to you.

I do not need to tell you anything else for the time being, since you have long since organized your life as a theosophist. Wine or other alcoholic beverages prevent development.

When we carry out what I have indicated, the “Exalted Masters” find access to our soul. They can help us and under their blessed influence we grow in strength, knowledge and confidence in life. Our dear Annie Besant emphasizes again and again that the Esoteric School is the “heart of the Theosophical movement”. And so it is. Believe me on this, dearest, most revered Mrs. Wagner: in this school, it is much less about learning and intellectual work and much more about loyal devotion to the Theosophical ideals. Love for spiritual life and, as a result, genuine great love for humanity leads to where we are meant to come. The study is nothing more than a means to an end. We should pursue it as far as we can each. But it is the theosophical attitude that makes the genuine E.S. disciple.

And with that, I welcome you as one of us in the name of the holy masters, at whose feet I place what I can, and against whose will I never want to consciously do anything in my life. Blessed are they, the exalted.

With warmest regards,

Dr. Rudolf Steiner

Please do not hesitate to ask me anything you need to know about E.S. I will set aside time in the future to answer E.S. messages.

Berlin, July 23, 1905

Dear Mr. Wagner!

I am deeply saddened by the tragedy that has befallen you and your dear wife, and it is only today that I am able to express this to you in a letter. My thoughts are often with you. We Theosophists must be able to accept difficult strokes of fate differently than we could before our Theosophical time. Although love and sympathy will never be diminished by the theosophical life, our understanding and strength to bear will grow. We have nothing to lose by theosophy, but we have so much to gain. We would lose if the feelings that are among the most beautiful in life could in the slightest fade. That is why I know what you feel, out of your noble and glorious love. But I also know you as a true, genuine theosophist and I know that the karmic connections are not a mere doctrine for you, but that you live in them. But I would like to exchange a few thoughts with you right now. It is so easy to see everything that fits into our karma as a chain link as a karmic debt. And that is by no means always the case. Just as karma is a truly all-encompassing law, it is also true that karmic events can be the very first to occur in our causal context. The events that affect us are not always compensations for the past; often they are the first items in our life account that will only be balanced in the future. Just as a merchant enters an item on the one side for the first time, so it is with the items in our karmic account book. These thoughts have been crossing my mind in recent weeks whenever I directed my thoughts to your dear home in Lugano, and these thoughts took on that character in my field of vision that shows that thoughts correspond to a reality. You understand me in writing this inner experience – for that is what it is – to you, dear Mr. Wagner. And perhaps you will also accept at your discretion what is a reality for me.

I long to be able to greet you both again. I hope it will be possible soon.

The London Congress festivities, which unfortunately you were unable to attend, are over.¹ It is in the nature of things that such festivities, even when organized by Theosophists, cannot go much beyond appearances. But I do think that those who wanted to could take away nourishment for their minds and hearts. Mrs. Besant, for example, gave lectures that were full of spiritual impulse. First, on the Thursday before the congress, about H.P.B.'s “pupilship” in view of some of the attacks that have recently been made on the great founder of the Theosophical movement. It seems to me, however, to be very important that this spiritually so highly developed woman Besant should so unreservedly point out again and again how H.P.B. was not a human being to her like any other outstanding person who has entered her life, but as she said – the “Bringer of Light” par excellence. She said that spots should not be denied, but that they are like sunspots, and these are only there where the sun is. I felt the inner experiences of my own life in recent times resonating. For I must say that the further I advance myself, the more I get to know the immense power that radiates from H.P.B., and the more I realize that I myself still have a lot to learn in order to even begin to understand the depths of H.P.B.'s work.

Then on Friday was the British Section Convention. Of interest to you is that Bertram Keightley resigned from the post of General Secretary, and that Miss Kate Spink has taken his place. Keightley will first go to India for four months, after which he wants to devote himself to a kind of theosophical movement that will be made possible for him by being relieved of the official duties of the secretary-general.

Furthermore, the opening of the “Art and Arts and Crafts Exhibition” of the congress was during this time. There were some remarkable things in addition to less significant ones. I would just like to mention a few symbolic pictures by a painter named Russell. He attempts to characterize inner soul processes through symbolic colors in the picture (stars, rays, etc., emanating from the figures, symbolic depictions of external natural objects, etc.). Now I can say that I could not see any real astral vision in the pictures, but I was satisfied with the attempt that a talented painter was making.

On Saturday morning, the actual congress was opened with a speech by Mrs. Besant. It was one of those sweeping overviews of the aims and objectives of the Theosophical movement that Mrs. Besant gives on such occasions. You will be interested to know that she mentioned the sculpture of an Italian sculptor, Ezechiel, a “Christ” of whom she said that it corresponds in some respects to the idea that she, as a Theosophist, has of the Christ individuality. You will also be interested to know that on this occasion, Mrs. Besant referred to Richard Wagner, in whose tones the secrets of the astral world could be heard. This was particularly noteworthy to me, because I had given four lectures to the Berlin Theosophists that spring on the spiritual content of Richard Wagner's work.²

Mrs. Besant's opening speech was followed by something extremely diverse. The delegates from all the European theosophical areas now gave their welcoming speeches in their own language. So one could hear short speeches in the following languages: Dutch, Swedish, French, German, Spanish, Italian, Finnish, Russian, Hungarian, Indian.

The previous evening, Mrs. Besant had given a large-scale, comprehensive speech to several thousand people at Queen's Hall about the “work of 'Theosophy in the world”. She pointed out the necessity of a spiritual deepening in our time, and the work that needs to be done in the most diverse areas of the world. Everything she said was of beautiful generosity and greatness.

On Saturday evening, the theater performance followed. In this regard, one must take into account the goodwill that prevailed. However, it became clear to me that evening in what way the idea of these congresses must be developed if they are to fully fulfill their purpose. Not on what the congress participants will enjoy here for themselves, but above all on the fact that they will find theosophical nourishment for their souls, which they can then take with them to their theosophical home for the benefit and good of those who cannot attend the meetings themselves. The congresses should be a center of spiritual life, from which currents can then go out into the world.

The departmental meetings followed. I am sending you a program under Kreuzband, from which you can at least see the titles of the extensive program that was presented. I would like to mention in particular Mrs. Besant's lecture on Sunday about occult methods of investigation. That was something quite magnificent. She explained in the most beautiful way what the requirements of occult research are in the West, and what precautions, etc., must be observed in such research.

On Monday morning I myself gave a short lecture on the “Occult Basis of Goethe's Work”.

I regret that I cannot write to you in greater detail; but before me lie the last works waiting to be published in Lucifer, numbers 24 and 25. And you can imagine how much work that is. It is necessary that I publish these esoteric matters that Lucifer has brought in recent times. But the responsibility weighs heavily on me. And I have to consider every line, every turn of phrase ten times over in order to reproduce as accurately as possible the spiritual content that is incumbent upon me, and yet which is transmitted to me in a completely different form and language.

Kindest regards to your dear wife.

Ever faithful yours,

Dr. Rudolf Steiner
Berlin W, Motzstrasse 17

• 1. On July 8, 9 and 10, 1905, the 2nd Congress of the Federation of European Sections of the Theosophical Society took place in London. On July 10, Rudolf Steiner spoke about “The Occult Foundations of Goethe's Work” in “Philosophy and Anthroposophy,” CW 35.
• 2. In Berlin on March 28, May 5, 12, and 19, 1905.

[Haubinda, Klosterheim. Postmark: Friedrichshall (Sachsen-Meiningen) 8/14/05] Dear Miss Scholl.

Your penultimate letter speaks of your current state of depression.¹ Please do not worry about it. Such experiences are a necessary part of effective esoteric work. The main thing in all of this is that we take ourselves in hand in a clear way. In particular, it is important to always make sure that we do not allow the harmonious connection with our respective surroundings to be compromised. You are a very strong, but also a very receptive nature and nothing prevents you from safely surviving the nevertheless profound transformations that your present exercises are undergoing in your astral and even your etheric body. There are not many German members of the Theosophical Society who follow or can follow the same path, but all those who do have the same experiences as you. And I must regard these experiences as a sign of real progress. Real progress is not possible without the loosening of certain centers in the etheric and astral bodies.

A higher consciousness awakens when centers that were previously regulated by an unconscious organism in their interaction are released from their connection. Then the previously unconscious organism is gradually transformed into a conscious one, and the loosened centers are subordinated to this latter. I would like to make myself understood with a small drawing.

Firm connection of the three centers
Psychic subconscious, which regulates these centers.
Present clear day-consciousness, which in a more passive way preserves the results of the activity of the physical subconscious, which remains unconscious.

This is the present “normal state of man”. Now, through esoteric work,

1. The loosening of center A B C

2. The psychic subconscious is raised to the level of the psychic superconscious, and the results of the bright day consciousness are transformed into things of the past. The situation is then as follows:

bright day consciousness
awakened super-psych consciousness

In DEFCG, new centers are formed, which are regulated by the acquired bright day consciousness through its firmness gained in the sense life. The centers A, B, C now stand isolated, and will later be regulated individually at will by the awakened higher consciousness.

The meditation “I Am, It Thinks, It Feels, It Wants” brings about the loosening indicated. ¹ The centers of thinking, feeling and will separate and connect with the primal forces of the universe, which you can find described in Mrs. Besant's last writing ² as will, wisdom, action, and in this way:

Powers of will
Powers of wisdom
Powers of action

Please consider the assignment correctly: the subjective feeling, for example, corresponds to the objective wisdom in the universe, and the subjective thinking corresponds to the action.

Now, as the relaxation develops, certain incubation states occur that are associated with twilights. And that is what you are feeling now.

We will also have a lot to talk about when you are in Berlin.

Now I ask you to continue the given exercises exactly. If you find that the matter goes better with real breathing, that is very good. Later on it should definitely be combined with it. But usually one practices “spiritual-symbolic” breathing as a preliminary stage beforehand. But you can combine it with real physical breathing right away.

I fully agree with your last letter. I will just tell you in confidence that I know that good Bresch should not be judged in the same way as a healthy person. However, the condition he has developed can develop very slowly and remain hidden from inaccurate observers, who then do not realize that the personality in question has already crossed the line from healthy to unhealthy. You can imagine how this makes the whole matter difficult and worrying for me, because I cannot publicly tell the truth about Bresch, as I see it.

Heartfelt greetings to you and the Künstlers

Dr. Rudolf Steiner

• 1. This letter is not available.
• 1. See “Instructions for Esoteric Training”, GA 245.
• 2. Annie Besant, “A Study in Consciousness”, London and Benares 1904

July 3, 1906

My dear Mr. Bauer!

I would have liked to have written to you long ago. But I was quite busy with other things. First I was in Paris, where I gave a series of lectures over four weeks.¹ Then I had a lot of work to do at home. I'm sure you will agree that I will not be coming to the Nuremberg Congress. I do not believe that one could achieve anything serious in such a short time as I would have been allotted.

On the other hand, if it is convenient for you, I would like to visit you and our other dear members around August 8. That is, within the days after the 8th. Perhaps you will then be able to hold a lodge meeting together. I will write you the day later. I will write you the day later, because I will be in the vicinity of Nuremberg in a few days for another matter.²

The Leadbeater case is serious. I have written a circular about it, which will be sent to all our members in the next few days.³In this matter, we have to go into the deeper underlying issues. It is simply the case in occultism that, with the method that Leadbeater adopted, it is extremely easy to fall away. But actually, the case can only be properly judged from the occult point of view. I hope to explain the whole matter to you orally in the next few days.

[...] ⁴

Kind regards to you, your wife and all the members.

Yours,

Dr. Rudolf Steiner
Berlin W 30, Motzstrasse 17

At first, there is no change in the E.S. work.

• 1. See “Cosmogony”, CW 94
• 2. Rudolf Steiner was in Bayreuth with Marie von Sivers for a performance of Parsifal on August 6/7, 1906. It is not known whether he visited Nuremberg.
• 3. See the circular letter of July 1906 in part II “On the history of the division of the Esoteric School of Theosophy into an Eastern and a Western School”.
• 4. These remarks refer to the knowledge-cultic section of Rudolf Steiner's Esoteric School; see GA 265.

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

• 1. Cf. on this “From the Content of the Esoteric Lessons”, CW 266.
• 2. Since the letter does not state an exact date, it may have been either the Paris Congress in May 1906 or the Munich Congress in May 1907.

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

Translated into English by Mathilde Scholl

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rules of general and raja yoga discipline

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

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

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

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

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

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

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

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

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

Business Rules

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

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

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

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

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

The Daily Practice of the Shrâvaka

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

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

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

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

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

Pledge of the School

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

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

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

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

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

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

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

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

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

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

First rules given by Rudolf Steiner in 1904

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

Confidential E.S.T.

Order of Shrâvakas

Meditation on behalf of the head of the school

I. Rules

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

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

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

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

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

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

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

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

II. Business rules

1. Receipt of received papers, etc. indicate

2. Keep in locked box etc.

3. Return upon leaving

4. Report change of address.

III. Pledge

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

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

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

Age: Name:
Religion: Address:

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

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

Rules of the Shrâvaka Order

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Esoteric School of Theosophy

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

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

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

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

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

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

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

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

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

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

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

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

the following 14 days on:

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

another 14 days on:

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

another 14 days on:

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

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

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

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

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

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

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

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

More in the next three weeks.⁵

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

Berlin, October 17, 1906

Confidential!

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

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

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

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

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

In this sense,

Dr. Rudolf Steiner

Berlin, Motzstrasse 17

Supplement

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

Undated manuscript, archive number 3220

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

Undated manuscript, archive number 3196/97.

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

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

In preschool

I

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

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

II

Teacher: What have you learned?

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

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

Question:

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

1st answer:

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

2. Answer

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

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

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

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

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

On the Hierarchy of the Adepts

Undated manuscript, archive number 3207/08.

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

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

Listen to what our master says:

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

Conversation between Master and disciple

Record from a notebook from 1906, archive number 488 ²

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

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

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

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

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

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

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

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

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

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

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

I advise doing exercises 1 and 2 in the evening.

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

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

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

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

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

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

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

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

3. As I have already told you...

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

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

For the morning meditation, 8-10 minutes.

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

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

Handwritten Exercise: Archive number 3105/06

Morning meditation - 5 minutes

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

2. 5 minutes

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

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

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

(3 times)

because:

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

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

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

In the evening

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

Without alcohol.

Handwritten Exercise: Archive number 3107

In the morning

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

Full waking consciousness.

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

Seek the way

Now you stop at the heart and think:

Seek the way of inner contemplation.

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

Seek the way by boldly stepping out of yourself.

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

In the evening

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

Exercises from a Notebook: Archive number 105, 1906

February 16.

1.) Radiant ---

2.) Inhalation, exhalation, holding the breath.

I am, which is poured through the whole body.

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

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

Inhalation, retention of breath, exhalation The inner being

3.) The currents within the body.

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

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

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

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

What is astral?

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

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

Handwritten Exercise: Archive number 3187/88

In the evening

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

“I am.

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

”It thinks”.

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

“It feels.”

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

"It wills.

The meditation should last 10-15 minutes.

In the morning

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

In addition, the 6 subsidiary exercises.

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

Immerse yourself completely in the idea of

an impersonal higher self

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

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

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

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

I am not you.

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

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

Handwritten Exercise: Archive number 3192

Christian Gnostic Meditation

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

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

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

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

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

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

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

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

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

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

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

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

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

I, in Your Spirit.

In the evening: review of the entire day.

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

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

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

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

Outwardly one feels pain in the head.

Outwardly the wounds redden during meditation.

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

Internally, one sees oneself being scourged.

Internally, one sees oneself wearing the crown of thorns.

Inwardly you see yourself crucified.

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

Evening:

1.) Retrospective. Pictorial. Retrospective.

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

(Peace of mind)

In the morning:

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

(Peace of mind)

Handwritten Exercise: Archive number 3236/37/38

In the morning:

Concentrate on a line that goes through the body, so

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

Then meditate on the following words:

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

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

I am

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

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

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

Then, concentrate on the breath in the following way:

Concentrate on inhalation and perceive the inhaled air as J

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

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

Do this for seven consecutive breathing cycles;

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

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

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

Luminous stream along the spine: A

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

(seven times every 2 minutes (14 minutes)

J A O penetrates into me through me out of me

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

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

Mood:

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

Handwritten Exercise: Archive number 5273

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

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

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

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

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

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

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

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

Meditate on this:

4-5 minutes:

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

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

Handwritten Exercise: Archive number 3233

I. Day: Evening, 10 minutes:

Summarize a realization in a short sentence.

Transformation into a mathematical or physical symbol.

Breaths:

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

Holding the breath: Storing the symbol.

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

Morning: 15 minutes:

Repeat the same exercise.

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

Day 2:

Evening:

Summarize a realization into one sentence.

Transform it into a plant symbol.

Breaths:

Inhale: Consume the symbol through the heart.

Holding the breath: Holding the symbol

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

Morning:

Repeat the exercise and remain as on the first day.

III. Day:

Evening:

Summarize a realization in a short sentence.

Transform it into a symbol from the animal kingdom.

Breaths:

Inhale the symbol through the larynx.

Hold your breath: Hold the symbol.

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

Morning: Repeat as on other 'days.

No alcohol. No lentils, beans, peas.

Handwritten Exercise: archive number 5269

Evening:

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

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

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

Then concentrate on the visualization:

My thinking flows in time.

Hold this image again for a minute.

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

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

Then a calm inner frame of mind.

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

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

Do this 7 times in a row.

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

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

The whole thing takes 4-5 minutes.

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

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

Handwritten Exercise: Archive number 3230.

In the morning:

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

At noon:

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

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

Before falling asleep:

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

Supplement

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

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

Looking up to the idea of a purified Master.

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

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

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

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

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

On the meditation of 12/1.

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

From the meditation of 13/1.

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

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

264-17

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

The saint redeems the criminal. God redeems Satan.

Regarding 16.1

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

1. Sensory knowledge: everyday knowledge.

2. imaginative knowledge: spiritual seeing (pictures)

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

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

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

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

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

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

Except during meditation: reflection.

During meditation: live with the contemplative thought.

Regarding January 19:

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

God is in me

, then I should at least think subtly:

I am in God

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

264-18

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

20.

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

Everything contributes to your immortality,

what is not done for this immortality

is done.

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

164-19

The building plan as such

The master builder dies.

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

Pray and work.

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

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

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

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

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

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

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

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

ad. 25.

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

264-20

ad. 26.

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

I. Two undeveloped people.

264-21

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

264-22

II. An undeveloped and a developed person.

264-23

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

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

264-24

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

ad. 27.

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

ad. 29.

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

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

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

ad. 3/2.

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

ad. 6.

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

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

Pentagram and hexagram exercise

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

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

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

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

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

The colors correspond to these planets and the principles:

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

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

Pentagram and Hexagram Exercise

264-25

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

264-26

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

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

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

Memo notes from the same session by Camilla Wandrey

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

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

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

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

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

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

The pentagram

The hexagram

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

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

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

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

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

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

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

Meditation should be like sacrificial smoke rising to the gods.

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

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

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

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

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

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

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

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

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

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

From the same hour, memory notes by Günther Wagner:

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

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

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

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

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

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

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

• 1The question was put to Rudolf Steiner by Alma von Brandis, a Berlin member who was then living in Dornach, on May 29, 1915, and answered and later sent to Marie Steiner-von Sivers by her. As an 'old' member, she was familiar with the ideas about the Masters as they had been living in the T.S. since Sinnett's 'The Occult World' and 'Secret Buddhism'. In his 'Secret Buddhism', Sinnett had already raised the question of the connection between the Mahatmas and the principles of man. 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. The dual nature within him is so pronounced that his higher powers and wisdom are accessible to those who have a special spiritual connection to him, without the Mahatma having to become aware of their invocation at the time. From this, our thinking opens up to the possibility that the relationship between the spiritual and the human Mahatma may sometimes become such that it is referred to in secret writings as “overshadowing” or influencing rather than as incorporation in the full sense of the word.
  Furthermore, to further complicate the understanding, we arrive at the fact that each Mahatma is not only a human being of exalted development, but, as it were, belongs to a realm of the great scheme of nature all its own. Each Mahatma must correspond to one or other of seven great fundamental forms, but though we might almost conclude that these fundamental forms could be traced to relationships with the seven fundamental parts in man, I refrain from attempting a full explanation of this assumption. It is sufficient to apply this thought to what we know, in vague outline, of the higher levels of the secret inner structure. It has been asserted in cipher for some time past that there are five Great Chohans or Higher Mahatmas, directing the whole Brotherhood of Mahatmas. 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. But just as the seventh fundamental particle in nature or in man is a barely comprehensible concept that eludes our thinking and can only be described in vague phrases devoid of supersensible meaning, so the seventh Tschohan will certainly prove inaccessible to any untrained imagination. But he, too, undoubtedly occupies a place in the household of the spiritual world, and I am convinced that such a personality exists, who is occasionally visible to the other Mahatmas. 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. 1
• 2. See also on pages 244/45 (lecture Berlin, July 3, 1904)