The Rudolf Steiner Archive

Hamburg, December 20, 1904

Dear Dr.,

With reference to my letter of 14 December, I am sending you the latest issue of Oriflamme, which contains an article by Dr. Franz Hartmann that may be of interest to you.

In the September 1903 issue of Oriflamme, I found the following remarkable report:

"In North America, 50,000 women belong to the Eastern Star order, which consists only of Freemason wives, daughters and widows. This year, a so-called ‘mixed lodge’ was founded in London by the well-known Theosophist Mrs. Annie Besant, who was admitted to the Freemason Federation in Paris.

The latter note is to be understood as meaning that the “mixed lodge” founded by Mrs. Annie Besant in London has received a charter from Paris.¹

Do you know anything about this?

“Mixed lodges” have only existed since 1893. On March 14 of that year, Maria Deraismes in Paris was the first to initiate 16 women into the Freemasons' Association and founded the Scottish lodge “Le droit humain”.

These “mixed lodges” are no more recognized by our German grand lodges than the Memphis and Misraim lodges and the adoption lodges, as they operate in the Order of the Eastern Star.

I would be very grateful if you would return the enclosed booklet, as well as the two federal newspapers and my lecture. Hopefully, your attendance in January will allow you to grant me a dialogue about personal questions concerning my inner development.

With fraternal greetings and best wishes for the coming celebration, yours truly, highly esteemed and faithfully devoted:

A.W. Sellin

• 1. Adoption of Freemasonry and Annie Besant
  Until the end of the 17th century, women were completely excluded from Freemasonry. It was only when similar associations emerged in France at the beginning of the 18th century that the so-called adoption masonic lodge came into being. These were women's lodges that were subordinate to the men's lodges, i.e. each female dignitary was adopted by an equivalent male dignitary. The first such adoption lodge - emanating from the Grand Orient de France - was established in Paris in 1775. At that time, Cagliostro had also admitted women to his Egyptian Freemasonry. The first woman to be admitted to a regular men's lodge a century later is usually said to have been the French women's rights activist Marie Deraismes (1828-1894). After her admission, she gave a speech in which she said: “Why did Freemasonry exclude us women? Does it perhaps possess superior truths that are only accessible to an enlightened elite? Does it deal with abstract, transcendental problems that require preparatory study? No. You can be admitted without any kind of certificate or diploma. Does Freemasonry perhaps have secrets, arcana or mysteries that should only be shared with a select few? No, because the time of mysteries, secrets and arcana is definitely over!” (Quoted from A. Mellor in ‘Logen, Rituale, Hochgrade’, 2nd edition German edition 1985, without publisher and place of publication, p. 202)
  However, since her admission to a regular men's lodge in 1882 remained an exceptional case, she founded a new order in Paris in 1882 together with a few masons of the Scottish 33°-rite, the “Ordre Magonnique Mixte International” (International Mixed Freemasonry), known under the name of the French grand lodge “Le droit humain”, whose legitimacy, however, is disputed.
  Annie Besant was admitted to this order in 1902, received a foundation charter for London in 1903 and, alongside her Theosophical activities, helped it to spread in the English-speaking world, where it is known as the “Order of Universal Co-Masonry”. According to a message from Emil Adriänyi to Rudolf Steiner, Reuss told him, in response to his question as to whether Annie Besant was a member of the Memphis-Misraim Rite, that she had indeed sought admission to Yarker and Reuss, but had been rejected by both sides.

Berlin W 30, August 15, 1906
Motzstraße 17

Dear Director,

At last I am able to write you the letter I announced a long time ago. But above all, I ask you – I refer to a few sentences in your last letter – never to assume that I could be hurt by anything. Please strike this word out of our correspondence altogether.¹

And now I will go straight to the point. The concerns you have expressed regarding part of my occult activity are based on erroneous assumptions. And the things you have heard from others are also wrong.

Let us speak openly: in my occult activities I was recently obliged to take up something that, according to certain premises, could be described as moving in the direction of occult Freemasonry. I now ask you to take each of my words and turns of phrase very precisely. I do not use certain turns of phrase to conceal something, but to describe the real facts very precisely.

Now there was a so-called “Memphis and Misraim Order” in Germany that purported to work in the direction indicated. This order described itself as a Masonic organization. And it worked on “degrees”, of which the first three corresponded to the recognized Freemasonry.² My occult aspirations have nothing to do with this “recognized” Freemasonry. They do not want to and cannot interfere with it. Freemasonry has not the slightest reason to concern itself in any way with these efforts.

When I now wanted to start working in the indicated direction, it was incumbent upon me to introduce a ritual for certain processes of the higher planes for those who sought such. This ritual can be no other than the mirror image of what is fact of the higher planes. This ritual is no different from that which occultism has recognized for 2300 years, and which was prepared for European conditions by the Masters of the Rosicrucians. If something in this ritual has been carried over into the three St. John degrees, this only proves that these St. John degrees have taken on something from occultism. My sources are only occultism and the “Masters”.³

Now I had two options. Either to ignore the order mentioned altogether, or to deal with it. The former would only have been possible in a single case: if the order had rejected an understanding. In the other case, it would have been disloyal in the sense of certain historical concessions that occultism must make.

What I have now done, I tell you on the assumption of your complete discretion.

The Grand Master General of that order was a certain Theodor Reuss. What he has otherwise done is not part of the discussion. Whatever it may have been, the fact that he was Grand Master General of that order, which purported to operate in the stated direction, was the only thing that mattered. I had to deal with this fact. For this purpose I had to visit the aforementioned Theodor Reuss, whom I had never seen before and about whom I had never learned anything. It would have been easy for me to find out about these circumstances, of course. But they were absolutely none of my business.

I have now told Mr. Reuß what can be formulated in the following sentences: I want nothing, absolutely nothing, from your order. However, I will work in a direction that the order claims as its own. It now only depends on the order acknowledging, not for me but for itself, that I am doing this in the sense of the degrees that the order claims as its own. I make it a condition that the order does not communicate anything of its rituals to me. No one should ever be able to say: I received something from the order. I want my step to be considered only from the standpoint of occult loyalty. And no one may receive the right to interpret it differently.

Reuß said rather briefly: he could not do that, because this would make him impossible in his order. I now left for the time being. What has happened and will happen, will happen whether with or without the mentioned order. After a few days, Reuß requested further negotiations. He now made no further demands, other than that I recognize, purely in a business-like and practical sense, his right to receive a fee – no different than the usual one – for anyone who goes in the direction that the order considers to be its own. All further negotiations now concerned only formalities. I constituted what had to be constituted, without Mr. Reuß ever being present at anything. Mr. Reuß, for his part, recognized everything I did. But I completely ignored the order in factual terms. In order, as he said, not to violate his order's rules, Reuß gave me diplomas and ritual objects. That is, he brought them to my house. To buy all this from him would have been, even if there had been no other reason against it, the greatest foolishness on my part, because there was nothing in all this stuff that could not be bought for very little money from any antiquarian. The fact that Reuss simply receives the fee for each member that he is legally entitled to is merely a loyal recognition of a right to which he is entitled, regardless of what else is going on with him.

Of course, only a member can know what is going on in the “lodges” that have been constituted.⁴ I myself can only say a few things about it. But this is objectively quite sufficient. Firstly, the name Reuß has never been mentioned in these lodges. Secondly, none of those I initiated can show a diploma that originated with Reuß. Thirdly, nothing ever happened that somehow violated loyalty to Freemasonry. Fourthly, everyone has been informed about the relationship between the matter and Freemasonry. Finally, fifthly, only Theosophists are members of our “lodges”. If former members of the said order wanted to join us, they would have to prove that they not only held the degrees by right of their tax returns and diplomas, but that they had them “within”.

So what I have established has nothing to do with what used to be in Germany and purported to be the “Memphis and Misraim degrees”. And none of this concerns me in the slightest, what is going on around Reuss and his comrades' medals. - There have even been naive people coming to the house, busily telling me what they know about Reuss, or even “warning” me. But in truth, none of this concerns me in the slightest. Not even that people who previously allowed von Reuß to give them “degrees” feel duped and are now angry. I understand this anger; but it is not loyal that I am brought into play at all from this side.⁵

As you can see, Director, everything is in order from my side. I have answered you because you asked me in good faith. Only time will tell what can be done about people who would like to accuse me by saying things they couldn't possibly know.

Today I also have something to say about your exercises... ⁶

Kind regards

yours sincerely

Dr. Rudolf Steiner

Addition to the above letter to A. W. Sellin

The above letter was made available to Marie Steiner by the recipient, A. W. Sellin, after Rudolf Steiner's death. In his accompanying lines of April 9, 1925, he wrote:

... I feel compelled to make available to you two letters from the dear departed, which may in the future acquire significance for the history of the Anthroposophical Society. In any case, they are better off with you than with me.⁷

The first letter, addressed to me on August 15, 1906, deals with the genesis of the “Mystica aeterna” and is the answer to my request addressed to the doctor for this reason.⁸

This request was all the more important for me, who was at that time in the middle of German lodge life, because Reuß was so indiscreet as to publish in No. 1, 5th year of his magazine “Oriflamme” the text of his granting of permission for the founding of a chapter and a grand council of the Adoptive Masonry under the name “Mystica aeterna” ⁹ and to name Dr. Steiner as deputy Grand Master and you as Grand Secretary of this new association.¹⁰

This indiscretion of Reuß, who had sent the mentioned number of his magazine to numerous Masonic lodges, later caused me great trouble in the Masonic Federation, which I was only able to overcome gradually on the basis of the clarification provided by the doctor in the enclosed letter.

• 1. Sellin had asked for clarification in the Misraim matter (see his letter to Marie Steiner dated April 9, 1925). The letter from Sellin mentioned by Rudolf Steiner is not available.
• 2. The three degrees of St. John.
• 3. See “On the History and Content of the First Section of the Esoteric School 1904 to 1914”, GA 264.
• 4. Sellin apparently only became a member later.
• 5. See the letters from Emil Adryänij on page 88.
• 6. See the letters of Emil Adryánij on page 88. 2) This part of the letter is contained in the volume “On the History and the Content of the First Section of the Esoteric School 1904 to 1914”, GA 264.
• 7. The second letter is addressed to a different recipient and applies to other contexts.
• 8. Official name of the working group on the cult of knowledge.
• 9. No written request has been made; it could also have been asked orally.
• 10. Cf. page 87.

I

Nuremberg, September 3, 1906

... I deeply regret that your time did not allow you to give me a short, undisturbed hearing during one of your repeated visits to Nuremberg, which I asked Mr. Bauer to convey. I would have liked to ask you for your open and honest opinion on a certain matter, which is now very often associated with your name. Personally, I am very curious about how certain events, which have caused great astonishment in certain circles, are judged by you. Likewise, I find no explanation as to how it is possible that the head of the E. S. of the Theosophical Society in Germany could get in touch with similar people, whose names alone must be highly compromising for the reputation of a “Theosophical Society”, since the Society has not shied away from removing one of its oldest and most well-known members from its midst for similar acts of black magic, without a word or sound? ...¹

II

Nuremberg, September 8, 1906

I gratefully acknowledge receipt of your esteemed letter of the 4th of this month and am pleased to take note of its contents.²

The fact that your name has been mentioned in connection with Reuss ever since issue 1/6 of Oriflamme appeared and that it has also been discussed in the Masonic press is probably because, according to Oriflamme, you do belong to the Order and its Sanctuary, as well as to Mystica Aeterna. What judgment these publications pass on the other content of the Oriflamme can be seen from the following excerpt from a note in the Braunschweig Lodge Correspondence.³

I regret this, not least in the interest of the T.S., and would like to leave it to you to also deliver your declaration of having nothing in common with Reuss to the masonic journals, especially since something will be read about Reuss again soon.

This is not only about your own prestige, but also about the good reputation of people who must value you more than the Reussian order-making, which exploits your person as a reference.

Since you were kind enough to hint to me your concise views on the charges against Reuß, I will respond with the same candor by sharing with you my view, arrived at from Reuß's own letters, from Dotzler's latest statement, and from a thorough study of the Cerneau, Memphis and Misraim rites. that the Reussian order itself knows of, possesses, or has awarded no “exercises,” nor awards them abroad. The exercises that Reuss has announced to a select inner circle of disciples have been composed by him (supposedly after consultation with Dr. Kellner) or, in imitation of the T.S. [Theosophical Society], combined with the current “A. Pr. Rite“ [Alter Primitive Rite] were combined, whereby the advertisement with the ‘conscious union with the original creative power’ was made possible.⁴ Reuss's order does not have an actual authorization to issue occult “exercises”; it would be difficult to provide irrefutable proof in this regard. In any case, however, it is my personal opinion that the T.S. would not have needed the help of a Reuß for such exercises.⁵ Since the aforementioned has given his “exercises” without any kind of warning (such as that of Mme. Blavatsky in volume III of “Secret Doctrine”) and without emphasizing the necessity of a moral way of life (the “Address to the Pupils of the Occult Degree”, which now belongs to it, was first written by me to make up for this omission) and his successes manifested themselves, not on the devachanic plane, but on the astral plane, through a kind of mediumistic apparition, I soon came to suspect, after receiving the first “exercise,” that Reuß is either ignorant or terribly reckless in this area as well. In addition, the exercises had no success whatsoever, even after months of practice, for many people who are highly developed morally.

• 1. Refers to the so-called “Leadbeater case”. See the volume 'Zur Geschichte und aus den Inhalten der ersten Abteilung der Esoterischen Schule 1904 bis 1914', GA 264, p. 263 ff, and 'The Elder Brother. A Biography of Charles Webster Leadbeater by Gregory Tillet', London 1982.
• 2. Unfortunately, this letter from Rudolf Steiner is unknown.
• 3. No longer available.
• 4. This is mentioned in the manifesto of the historical edition of the ‘United Scottish, Memphis and Misraim Freemasonry’. See the text in Rudolf Steiner's lecture Berlin, December 9, 1904, in the volume “The Temple Legend and the Golden Legend,” CW No. 93, pp. 97f.
• 5. Adriányj apparently did not know that Rudolf Steiner did not need to accept exercises from any source.

Last time I spoke about Freemasonry, and today I wish to add something to that. I should like you to consider that I am in a different position with regard to Freemasonry than to the other subjects we have spoken about, or which we still intend to discuss, as I usually only speak about things of which I have personal experience. In the present instance I should stress to you that I am speaking to you as a non-mason¹ and only from a theosophical point of view, whereas to do full justice to the subject of what Freemasonry really is, it should be treated by one who is himself a Freemason. He would not do this, but this is for other reasons which it is best not to discuss. At the same time I would request that you treat what I have to say with reserve.

When I said to you that only a Freemason himself could speak about what it really represents in its innermost core, so I would beg you to take into account that, in spite of that, there is probably no such Freemason in existence in the whole of Europe. This may strike you as odd, but it is so. Since the eighteenth century Freemasonry has been in a very peculiar stage of its development, and I would ask you to regard everything I told you about it last time as being applicable to what it probably would have been like if it had remained as it was in the sixteenth or seventeenth centuries. As this is not the case, Freemasonry is, so to speak, only a kind of husk devoid of its true content. It can be compared to a petrified plant which is no longer the same as what the plant formed, but is a crust or shell made up by something else.

The ordinary craft masonry does not come into consideration where the things we are going to discuss are concerned, for this craft masonry, with its three degrees of apprentice, journeyman and master, took its start from the Charter of Cologne in 1535.² Today it is not really anything more than a union for mutual stimulation with regard to higher education and schooling, a union for the purpose of mutual support andstimulation among its members. It is true that these first three degrees are, as it were, only the last remaining vestiges of the original Three Degrees of Freemasonry, and if the ceremonies were to take place as in former times—which they do not—then apprentice, journeyman and master would be initiated in the way I described last time. The regulations are certainly that they should take place in this way, but only a few people know that these regulations exist, and still fewer know the meaning of these things. Everything I have told you about the effect of these ceremonies on the astral plane is something of which craft masonry has no clear understanding.

Now both the British and also the St. John Lodges in Germany possess these three degrees which I have named. And they are actually all in the same state as I have just described. But the possibility is there, within these three degrees, through the very fact that the symbols exist, of penetrating through them to the deeper wisdom which underlies them. A proof of this is provided by the fact that a mason whom you all know well by name has addressed his brother masons in such a way that the germ of his theosophical awareness is thereby revealed; that he was able, in a certain sense, to speak in theosophical terms to an audience of masons. The Freemason of whom I speak is Goethe.³

As theosophists you will immediately find something very familiar when I read to you two verses of his Freemasonry poem⁴ which he intended for his brethren of the Lodge.

Yet call from beyond
The voices of spirits,
The voices of masters:
Omit not to practise
The powers of the good.

Crowns here are woven
In quiet eternal
Rewarding with plenty
Those who are active!
We beg you, have hope.

Goethe speaks here of the masters and he speaks of them within the precincts of the Lodge—in spite of the fact that he knows that those sitting around him have no inkling of the profundity of his words—because he is also aware of the fact that through the atmosphere which surrounds a Freemasonry Lodge, through the presence of symbols, vibrations are set in motion which influence the astral body and thereby bring about a certain result. That is something which scarcely enters into the consciousness of Freemasons but upon which those who know can still build today.

Those who are led beyond the first three degrees to the higher degrees possess rather more consciousness. The first of these higher degrees is the Royal Arch degree,⁵ the degree of royal art. This degree is distinguished by the fact that its ‘chapter’ or ‘union’ has a special organisation, which is filled with deeper meaning. In their gatherings—especially in those in which a new member is to be initiated into the secrets—never more than twelve fellow members are allowed to be present, so that—after the manner of occult brotherhoods—they really represent something other than themselves, something which lives among them in a mysterious fashion. They are not regarded just as persons, but as the personification of particular qualities.

The first, who represents the most important in the circle of twelve, is called Zerubbabel.⁶ He is a leader, the sun from whom radiates the light which is to illuminate the others. He must needs be the cleverest and has to have a certain knowledge of the essence and meaning of the secret sciences. That is seldom the case with present fashions in the Royal Arch degree. I am talking about an ideal situation, in fact, which only very rarely arises when suitable people happen to be present.⁷

The next officer is Jeshua, the high priest;⁸ the third, Haggai the prophet. Together with Zerubbabel these three compose the Grand Council. The first and second Principals come next, then the two scribes, Esra and Nehemia and the Janitor or Tyler without the Door. After that come the so-called lesser companions. Not more than twelve people may be present at any time. These twelve represent the twelve signs of the zodiac. The whole is a portrayal of the sun's passage through the twelve signs of the zodiac. That reminds us of what I have told you about the masons having taken their start in reproducing astronomical laws in particular buildings, in churches, cathedrals, etc.

The arrangement of the Lodge—though this is not always the case—is a large square hall with a vaulted ceiling,⁹ painted blue and covered with golden stars to represent the heavens. The positions taken up by the participants is closely prescribed by ceremony. The novices, who are last to enter, take their places in the North, as they are not yet able to endure warmth. In the East stands Zerubbabel. In the West is the High Priest Jeshua, and the Prophet Haggai. And those who take their places in the South are roped together. Each of them has the rope wound around him three times, uniting him with his fellows at a distance of three or four decimeters.¹⁰

He who is initiated into this Fourth Degree, the first of the higher degrees, which in certain regions still provides an inkling of the significance of the Temple Legend, has to pass three veils.¹¹ At each passing of a veil one of the secrets is imparted to him. He is told the secret meaning of a particular verse from the Pentateuch. After this the secret of the Tau sign is explained, and the Holy Word, the Master Word, is given him, which is the word by which masons of the Fourth Degree recognise one another. And then, before all else, it is made clear to him in his first instruction how ancient Freemasonry is. The craft masons do not usually get to know that, or if they do hear it, they have not the slightest understanding of these matters. The history of Freemasonry is related to them in the following way: The first true mason was Adam,¹² the first man, who had an extraordinary knowledge of geometry at the time of his expulsion from Paradise. He was recognised as the first mason because, being the first man, he was a direct descendant of the Light. The true, deeper origin of Freemasonry, however, pre-dates humanity entirely. It resides in Light itself which existed before mankind.

That is most profound and reveals, for those who can understand it, what theosophical wisdom has again made public through its description of the formation of the earth through the first two Root Races and into the third (the time of Lemuria). Whoever can apprehend this through Freemasonry has received into himself something of tremendous importance. But that takes place in only the rarest cases because Freemasonry is, as it were, degenerate today. This has come about because, since the sixteenth century, man has had little understanding of the true meaning of Freemasonry, namely that a temple has to be built in such a way that its proportions are a reflection of the great cosmic proportions, that a cathedral has to be built in such a way that its acoustics reproduce something of the harmony of the spheres, which is the source of all acoustics in the outer world.

A knowledge of this original insight was gradually lost. Thus it came about that when Desaguliers¹³ reunited Freemasonry in England during the first half of the eighteenth century, no one had any proper understanding of the fact that the word Freemasonry had to be taken literally; that it really did concern the work of the practising mason and that the mason was one who built churches and temples and other great buildings according to cosmic laws and incorporated into them heavenly and not earthly proportions.

This original insight and its reflection in Freemasonry was lost; there was no longer any conscious appreciation of the transformation wrought by a proper use of acoustics in a building where the speaker's words are thrown back and are thereby changed in their effect. Those who built the great cathedrals of medieval times were the great Freemasons. They were aware of the importance of the fact that what was spoken by the priest should be reflected back from the individual walls and the whole congregation immersed in a sea of sound, breathing and fluctuating in significant vibration which would exercise still greater effect on the astral body than on the physical ear. That has all been lost and it was inevitable that this should be so in the new age. That is what I meant when I told you that what is left of Freemasonry is only the husk of what it was in former times.

Apart from these three degrees there are also the higher degrees. And those are possessed in a fairly complete form by the larger communities of Great Britain, America, Italy, Egypt, and also by eastern Freemasonry—especially that known as Oriental or Memphis Masonry.¹⁴ In Germany, where there is a branch of the Memphis-Misraim Freemasonry with world-wide masonic connections,¹⁵ the higher degrees are also functioning. But in Germany, within the St. John Freemasonry, there is so little understanding of the real significance of the higher degrees that the St. John masons there generally look upon the higher degrees as nonsense. The Grand Orient of Germany is obliged, for this reason, merely to let the St. John masons in general pass properly as masons.

In this respect there are great differences between the masonry practised in Germany and that of England or Great Britain. In British masonry a kind of reconciliation has been achieved through the Articles of Union of 1813 between craft masonry with its three degrees and those branches of masonry which recognise the higher degrees.¹⁶ Thus, as an apprentice in craft masonry one is allowed to enter and also graduate into the fourth, fifth and sixth degrees, that is, into the higher degrees. The degrees pertaining to craft masonry are credited to one in England; that is not the case in Germany. The German Grand Orient of the Memphis and Misraim Order undertakes the working of the three lowest degrees itself. The Orient Freemason must therefore have passed the first three degrees at the outset. He must furthermore commit himself to rising at least to the eighteenth degree. He may not rest until he has done so. A German mason of the St. John's Order is therefore never admitted to the higher degrees of Orient masonry [without having attained the three lesser degrees]. The Orient masonry consists of a graded instruction in occultism. As I said last time, it gives a picture of the teaching given in the higher degrees, those which succeed the Royal Arch degree: these provide a kind of astral training which leads up to the eighteenth or twentieth degrees. Then comes that which provides a kind of mental training, a training which leads to a kind of life on the mental plane, and advances to the sixtieth or seventieth degree. Lastly comes the highest training of all, the most profound occult instruction, which can be undertaken in the Grand Orient up to the ninety-sixth degree.

There are only very few in Germany who have advanced to the ninety-sixth degree. But in spite of everything there is something in all this which will presently prove to you how little is left in present-day masonry of what it formerly encompassed. The most interesting point is that those who have progressed to the ninety-sixth degree have not always been through a masonic training, and that there is scarcely anyone at all who has completed the whole gamut of the training. There are indeed a few who have higher degrees. They have been invested with the third or the thirty-third or the ninety-sixth degree, but those who possess these distinctions have not gained them through masonic training but through other occult institutions, and they have allowed their knowledge to be used to bring about the redemption of Freemasonry. If someone has attained to the ninety-sixth degree, it has not been achieved through masonic training. Bluntly, it is considered that in this respect Freemasonry is indebted to the occult training of other schools.

In this sense we have to interpret the manifesto which has been given by the Grand Orient of the Memphis and Misraim rite¹⁷ as a kind of ideal document. I will read it to you with one or two explanations. What is given here must not be construed as though it could be put into practice in the present day. It must be pointed out today that no Freemason—not even one who has the ninety-sixth degree—would take responsibility for taking another Freemason through these prescriptions, since he himself has not undergone them.

‘Concerning the Secrets of the Higher Occult Degrees of our Order. A Manifesto of the Grand Orient.

‘One of the secrets belonging to the highest degree of our Order consists in providing the appropriately conditioned Brother with the practical means of erecting the true Temple of Solomon within Man; of restoring the ‘Lost Word’, that is, our Order provides the initiated and selected Brother with practical means enabling him to gain proof of pure immortality during his present earthly life.’

That is one of the points which are of utmost importance. The next point is one which exists in all centres of occult training: no calling-up of spirits or spiritualistic activities. Anyone who practises spiritualism is strictly excluded.

‘This secret is one of the true masonic secrets and rests solely in the possession of the higher occult degrees of our Order. It has been handed down by word of mouth in our Order from the ancestors of all true Freemasons, “the Wise Men of the East”, and will only be transmitted by us in like manner.’

That is the practice in occult societies.

‘Naturally, however, the success of this practical instruction for the attainment of this secret again depends entirely on the candidate himself.

‘For of what use are the best and most tested and detailed instructions given to a candidate wishing to learn to swim if he is not himself prepared to move hands and feet when he comes into contact with the water? Or of what use is the most comprehensive guidance in learning to paint, or the exposition of the most vivid colours by way of example, if the candidate to whom painting is being taught will not take the paintbrush into his own hand and seek to mix the colours himself? He will never become an artist unless he does so.

‘Those brothers, the discoverers of this secret, guarded it as a rare, self-acquired possession and, in order not to be misjudged or even derided by the man in the street, they concealed it by means of symbols, as we do to this day.’

These symbols are no longer decipherable for the Freemason of the present day. Such symbols are not arbitrarily chosen. These are not things by means of which someone can portray something, like a professor who says: I will illustrate this graphically. These symbols have been taken from the objects themselves, which have been engraved by Nature. He who recognises them for what they are, who can really read what they contain, comes into contact with their innermost being, he is led by them into their inner nature. These symbols portray the thing itself and do not have a merely symbolical meaning. Within Freemasonry there is no one who is able to give guidance which would enable a person to arrive at the object itself.

‘These symbols are, however, no arbitrarily chosen pictures and they do not rest upon any chance occurrence, but are founded on the attributes of God and of man, and must be regarded as archetypal. But we will never take the form, the vessel, the ritual, the symbols for their content, but will seek the spiritual content within the form’

These words show [Gap] for the symbol itself portrays the object.

‘and when we have found this the spiritual content—and have absorbed it into ourselves, we shall recognise through this spiritual content the absolute necessity of the form, the ritual, the symbolism.

‘Our higher degrees themselves provide the brother with certain proof of the immortality of man.’

This they would do if they were worked.

‘That is and has been the great longing of mankind ever since human beings who could reason existed. Mankind needs to have this assurance of a life after death in order to be truly happy in this present life. Therefore all the mysteries contained in the religions and centres of hidden wisdom have occupied themselves with this question as their highest and principal task. The Church has naturally also occupied itself with this question of the “Lost Word”; the “Lost Immortality”, but it directs the candidate along the path of grace and portrays it as a gift from above and not as something to be achieved by personal effort. Our Order, however, places it within the power of each individual seeker, by practical means, to unite himself consciously and voluntarily with the World Consciousness, with the ultimate forces of Creation.’

That means, therefore, to provide insight into and union with that world which otherwise is only accessible through the portal of death.

From all this you may draw the conclusion that what belongs to the world's profundities was once found in Freemasonry, but is no longer there in the empty husk which it presents today. You must ask yourselves why. Now, the meaning of the Temple Legend, the meaning of operative masonry, like all intuitive knowledge, had to be lost to humanity, because the fifth cultural epoch is actually the epoch of understanding. Intuition had for a time to lie dormant in the world and Freemasonry is intuitive in its whole attitude and manner. I would like to draw your attention to Vitruvius¹⁸ and to the true symbolical building instructions which he gave. Only those, however, who have the right intuition for it can follow these instructions. Today these symbolical instructions have been replaced by intellectual, rational ones. Reason had to become the keynote of man's development for a while, because everything which has meanwhile come to us through great conquests of nature must be incorporated in the whole organism of human activity.

Understand what it means: the whole of the mineral kingdom will be included in the progress of the world during the present Round of evolution. It will be included in such a way that man will gradually transform the whole of nature through his own spirituality. That is the meaning of the Molten Sea, that the whole of mineral nature will effectively be transformed.

Man works in industry, so as to weave Organisation [his own spirituality?] into mineral nature. If you consider a machine ... [Gap]

In this way man thus works the whole mineral kingdom back and forth with his own spirit. This re-casting of Nature, this re-casting of what is mineral, will be perfected when our present Round of evolution has come to an end. The whole of mineral nature will then have been changed. Man will have put his stamp on it, just as he imprints his stamp on a quantity of metal when, for example, he fashions a watch. Thus, when a new Round of evolution begins, the mineral kingdom can be sucked in, absorbed.

In order completely to finish the development in this sphere, the whole way of thinking which has gripped man since the sixteenth century, must be carried right into the atom. Thus, only when reasoned thinking can grasp the atom can Freemasonry again revive. In the first stage, the outer form will be grasped. The next step will be when man has learned to think right into the mineral atom, when he has an understanding of how to make use of what lives in the atom and place it in the service of the whole. It is true that only now—and perhaps only during the last five years—human thinking has turned to tracing natural forces as far as the atom, and indeed, he who would understand this precisely must follow the latest phase of the various developments in electricity. The speech which the English Prime Minister Balfour has made¹⁹ on the subject of our contemporary world outlook is interesting in this connection, albeit only in its outward implications. What he said there [about new electrical theory] is something of enormous importance. He hints at the critical turning point in the development of man's thinking. He is to a certain extent conscious of this and mentions it in one part of his speech. Thus we see how something is dawning in the consciousness of natural science which plays into the future. This has been known to occultists since 1879. I emphasise this, although I cannot prove it.²⁰ The occultist knows that this will come about: a new point of departure from the atom into the mineral-physical world. That will be what will enter into the world in the sixth cultural epoch, and through this Freemasonry will also be regenerated. In Freemasonry the occultist has something very remarkable, something unprecedented, for it has something primeval in its foundation. It belongs to the most ancient of traditions, which has preserved almost a hundred degrees, in a precisely specialised structure, in spite of the fact that it has lost nearly all of its content, and that none of those belonging to it in Europe are able to form an adequate conception of it. But still: the thing is there and one will only need to fill the whole outer husk with new content. The thing is there, waiting to be brought to life again.

Points from the subsequent discussion.

Rites of Memphis, Oriental Rites and Grand Orient Rites. A conference of occultists discussed whether the occult doctrine could be made public or not. From that it became clear that there are two tendencies, a left and a right tendency,²¹ one which is free-thinking and one which is conservative.

• 1 . Rudolf Steiner entered later (1906) into a purely formal relationship with the Memphis-Misraim Freemasonry, cf. The Course of My Life,Chapter 36.
• 2 . According to a work by Friedrich Heldmann, contained in Rudolf Steiner's private library: Die drei ältesten geschichtlichen Denkmäler der teutschen Freymaurerbrüderschaft, (‘The three oldest historical documents of the German Freemasonry Brotherhood’). The Charter of Cologne of 1535, together with the oldest statutes of the Strasbourg Lodge of 1459 and its revision of 1563, form the oldest documents of German Freemasonry, Heckethorn, however, among others, holds it to be apocryphal, otherwise spurious. (See also note 11 of this lecture).
• 3 . Goethe became a member of the ‘Amalia’ Lodge in Weimar. See also the commentary on Goethe's relationship to Rosicrucianism at the end of this volume.
• 4 . The last two verses of his Freemasonry poem, Symbolum.
• 5 . In his description of this degree Rudolf Steiner is again basing himself on Heckethorn: Secret Societies, Book 8, Chapter 7.
• 6 . According to Heckethorn, p. 180, the name Zerubbabel is ‘a compound word, meaning: “the bright Lord, the Sun”. He rebuilds the temple and therefore represents the sun, risen again.’ It supposedly is connected with the Zerubbabel of the Old Testament, a noble from the family of David, who, on return from captivity in Babylon, completed the building of the Temple of Jerusalem.
• 7 . At the end of this sentence a very unclear statement follows, which could be rendered as follows: ‘Only a kind of memory is there, an indication of a memory of it, but the effect is missing.’
• 8 . According to Heckethorn, p. 180: ‘The next officer is Jeshua, the high priest; the third, Haggai, the prophet. These three compose the grand council. Principals and senior and junior sojourners form the base; Ezra and Nehemiah, senior and junior scribes, one on each side; janitor or tyler without the door.’
• 9 . According to Heckethorn, p. 260: ‘The Lodge must have a vaulted ceiling, painted blue and covered with golden stars, to represent the heavens.’ ‘... the brethren take their places according to their rank; the grandmaster in the Last, the master in the south, and the novices at the north.’
• 10. According to Heckethorn, p. 281: ‘Nine companions must be present at the opening of a Royal Arch Chapter; not more nor less than these three are permitted to take this degree at the same time, the two numbers making up the twelve, the number of zodiacal signs. The candidates are prepared by tying a bandage over their eyes, and coiling a rope seven times round the body of each, which unites them together, with three feet of slack rope between them.’
• 11. According to Heckethorn, p. 265: ‘Without the Royal Arch Degree Blue Masonry is incomplete.’ The ‘Blue Masonry’ of Heckethorn is what Rudolf Steiner calls ‘Johannesmaurerei’ (St. John Masonry) and is usually known simply as Craft Masonry in this country. This Order got its name ‘St. John Masonry’ from the Charter of Cologne, 1535 (see note 2). Heckethorn, Book 8, Chapter 2 (end), says: ‘The Freemasons have also frequently been said to be descended from the Knights Templars, and thus to have for their object to avenge the destruction of that Order, and so to be dangerous to Church and State; yet this assertion was repudiated as early as 1535 in the “Charter of Cologne”, wherein the Masons call themselves the Brethren of St. John, because St. John the Baptist was the forerunner of the Light.’ To continue the quotation from Heckethorn regarding ‘Blue Masonry:’ ‘Without the Royal Arch Degree Blue Masonry is incomplete, for we have seen in the Legend of the Temple that, through the murder of Hiram, the Master's word was lost; that word is not recovered in the Master's Degree, its substitute only being given; hence the lost word is recovered in the Royal Arch Degree. Blue Masonry, in fact, answers to the lesser mysteries of the ancients wherein, in reality nothing but the exoteric doctrines were revealed: whilst “spurious Masonry”, or all subsequent degrees—for no one can be initiated into them who has not passed through the first three degrees—answers to the greater mysteries.’
• 12. According to Heckethorn, p. 248, Freemasons claim to be not contemporary with the creation of man, but with that of the world; because light was before man, and prepared for him a suitable habitation, and light is the scope and symbol of Freemasonry.’ Edward Spratt, an Irish author, described Adam as the first Freemason, who, even after his expulsion from Paradise, possessed great knowledge, especially in the field of geometry. Edward Spratt: Konstitutionenbuch für irländische Logen, (1751).
• 13. John Theophilus Desaguliers, 1683–1744. From 1719 he was the Grand Master of the first English Grand Lodge. Desaguliers passes for the strongest personality of the so-called ‘Revival’ movement in Freemasonry. As a renowned scientist (pupil of Isaac Newton) he is numbered among those who prepared the way for the founding of the theory of electricity.
• 14. See note 1 to next lecture (lecture 9, 16th December).
• 15. Rudolf Steiner bases his statement here on an assertion in the Historische Ausgabe der Oriflamme. Der Schottische, Memphisund Misraim-Ritus der Freimaurerei, A.D. 1904, Berlin, according to which, at that time, friendly relationships existed between the twelve Grand Orients and Supreme Grand Councils of the Ancient and Accepted Scottish Rite and the Sovereign Sanctuaries of America, Egypt, Rumania, Spain, Cuba, Naples and Palermo. In Germany, however, the Memphis and Misraim Freemasonry was at that time considered ‘irregular’ and was not recognised.
• 16. In the last Article of 1st December 1813, it is stated that: ‘It is explained and expressed that the pure and ancient, Freemasonry shall consist of only three Degrees and no more, namely, the Degrees of Entered Apprentice, Fellow Craftsman and Master Mason, with the addition of the High Grades of the Holy Royal Arch. But this Article shall not bind any Lodge or any Chapter to hold a gathering in accordance with the constitution of the said Order.’ (History of Freemasonry, by Heinrich Boos. From Rudolf Steiner's own library).
• 17. Rudolf Steiner read out the whole of the manifesto in the present lecture.
• 18. See note 7 to lecture 7 (2nd December 1904).
• 19. The speech made by Balfour to the British Association on 17th August 1904, appeared the same year in translation under the title: Unsere heutige Weltanschauung (‘Our present outlook’), Leipzig 1904. At the time of the present lecture this speech had already been discussed in the November issue of Luzifer-Gnosis, under the heading: ‘Present-day culture as reflected in Theosophy,’ in which the relevant passages from Balfour and Blavatsky are set over against one another. This discussion has been published in German in the complete edition of Rudolf Steiner's works as Volume 34, Luzifer-Gnosis. (For text of Balfour's speech, see note 22 to the next lecture, 16th December 1904).
• 20. At a later date Rudolf Steiner has often spoken in greater detail about the decisive importance of the year 1879, as, for instance in: ‘Fall of the Spirits of Darkness’ (typescript translation).
• 21. See in this connection Rudolf Steiner's detailed description in: The Occult Movement in the Nineteenth Century. For this statement Rudolf Steiner apparently made use of the publication by the Englishman, C.G. Harrison: The Transcendental Universe.

Hamburg, December 14, 1904

Dear Dr. Steiner,

First of all, I have found out the following about the grand lodge in question:

It was established in Berlin about two years ago under the name “Grand Orient of the Scottish and Accepted 33rd Rite and Sovereign Sanctuary of the Eagle and Pelican Rite 95th of Memphis and Misraim” and has duly notified the existing grand lodges of other schools of their constitution, to which they have not responded.

The following emerges from their official announcement to the masonic bodies of Germany:

The new Grand Orient has been established at the instigation of German freemasons who have been admitted to foreign lodges of this teaching method.

The Sovereign Grand-Master Br. John Yarker, 33°, 90°, 96° has initiated Dr. Franz Hartmann, 33°, 95° (admitted to the Order in the Washington Lodge No. 12, Orient Georgetown, America), Heinrich Klein 33°, 95° (admitted to the association in the Pilgrim's Lodge No. 238 in the Orient of London) and Theodor Reuß 33°, 96° (admitted to the association in the Pilgrim's Lodge No. 238 in London) and the brothers associated with them a charter to constitute a Grand Orient and Sovereign Sanctuary of the Rite for the German Reich.

The supreme spiritual leader and honorary grand master of the same is Br. Dr. Carl Kellner, 33°, 90°, 96° (admitted to the federation in the Humanitas Lodge in Vienna), director of the Kellner-Partington Paper Pulb factories in Hallein, Liverpool, Manchester, etc. and member of the K.K. Industry Council in Vienna.

Reuß can be contacted at the Columbia Bureau, Equitable Palace, Leipzigerstrasse 101/102, Berlin W.

The majority of the 33 or 95 degrees respectively are to be regarded as “stages of knowledge”, which are worked on in writing and require a study of the various religious and philosophical systems. Promotion fees are not taken.

According to a manifesto of the Grand Orient, the high degrees of this type of teaching include¹ secrets, “which have been handed down to the order by oral tradition from the fathers of all true Freemasonry, the wise men of the East, and are only passed on orally."

Of course - the manifesto says - the success of this practical instruction in obtaining this secret depends entirely on the candidate himself.

Those brothers who had found the secret kept it as a precious, self-acquired property, and in order to avoid being misunderstood or even ridiculed by everyday people, they hid it under symbols, just as we still do today.

With the help of these symbols, our high degrees give the brother the opportunity to obtain certain proof of the immortality of man. He needs to be convinced of his survival after death in order to be truly happy in this life. Therefore, the mysteries of all religions and schools of wisdom have also dealt with this question as their highest and most noble task. The Church also does this, but it refers the seeker to the way of grace. However, our order makes it possible for every seeker to unite with the world consciousness, the primal creative power, consciously and deliberately in this life by practical means.

The new Grand Orient publishes a magazine entitled “Oriflamme”, which is published by Max Perl in Berlin. Dr. Franz Hartmann is to supply most of the contributions for it. I only know the “Historical Edition of the Oriflamme” from 1904. This begins with the greeting “Peace, Tolerance, Truth!” and then reproaches the Freemasons for their ignorance regarding the development and true essence of Freemasonry. In particular, Findel is said to be completely unreliable as a Masonic historian; however, the examples given in support of this assertion are few or not at all convincing.

The author rejects the idea that Freemasonry emerged from the old masons' guild and traces its origins back to the Knights Templar. However, there is no protocol evidence for this, since it was strictly forbidden to make any written records of the meetings or of membership of the masonic and rosicrucian bodies that cultivated the tradition of the Knights Templar. The evidence available for this connection with the Templars is only communicated to initiates. The accuracy of this claim is, of course, uncontrollable, and the maintenance of such historical secrecy in our public-seeking time is at least incomprehensible.

Fortunately, the origin of the Scottish 33° Rite, as far as it is traced back to Frederick the Great's documents (Charlestown system), is described as a grand order lie, and it is stated that the system associated with the order of Memphis and Misraim is the legitimate system of Br. ²

But since the new order, in its innermost essence, is thoroughly theosophical in character, I shall pay very special attention to it and even seek direct contact with its leaders.

Should I become convinced that it can serve the Theosophical movement, then the question of how this can best be done can be discussed between us on occasion.³

Enclosed, I am sending you my lodge lecture “Princely Brothers,” but please return it as soon as possible, as it is one of a series of lectures and I will probably need to refer to it again.

With warm regards,

Your most humble,

A.W. Sellin.

• 1. This manifesto is printed and discussed by Rudolf Steiner in the lecture Berlin, December 9, 1904.
• 2. Sellin, whose own lodge at that time worked according to the Cerneau rite, points here to the contrast between the two Scottish 33% systems (Cerneau and Charleston). The system created in Charleston, USA, around 1801/02 is said to have changed the original rituals, which go back to Cerneau (1763-1829), by means of forged documents. In the “Historical Edition of the Oriflamme” cited by Sellin, which was co-authored by Yarker, it is stated that the earlier, legitimate Cerneau system is used for the Scottish Rite.
• 3. Rudolf Steiner must have informed Sellin orally that he had already made contact with the Order himself in the meantime. This also explains why he makes no reference to Sellin's efforts of 1904 in his letter of August 15, 1906. Cf. page 50.

The lodge is closed in three ways:

Master: Hammer blow (three times):
Wisdom guides our building (extinguishing the light)

2nd overseer (south):
Hammer blow (three times):
Beauty may grace him (extinguishing the light)

1st overseer (west):
Hammer blow (three times):
Strength may guide him (extinguishing the light)

Master: Brother (Sister) 2nd overseer, is this your usual place in the lodge?

Answer: In the south.

Master: Why are you placed there?

Answer: To be the sun in the meridian, and to call the sisters and brothers to labor, that the temple may be built.

Master: Brother (sister) 1st overseer, your permanent place in the lodge?

Answer: In the west.

Master: Why are you placed there?

Answer: To be the setting sun and to give the sisters and brothers back to profane life after work is done, after they have received strength and power in the lodge for their outer work.

Master: Where is the Master's place in the lodge?

Administrator: In the east.

Teacher: Why is the teacher there?

Administrator: Just as the sun rises in the east to illuminate and enliven the day, so the venerable teacher fills the work inside the lodge with light and life.

Speaking to the others:

The venerable master will say the prayer that puts the meaning of brotherhood into your hearts. Rise and listen to it in the sign... of the 3rd degree:

Master: Brothers of the past, let your work become our wisdom; we take the compass and standard from your hands. May your work done be the strength of our soul, may it be the strength of our hands.

Brothers of the present, if you are wiser than we, let your wisdom shine in our souls, so that we may become revealers of your thoughts of God.

Brothers of the future, if you carry the plan of construction in your will, let your strength flow into our limbs, so that we may become the body of the great souls.

Master: Hammer blow

The one on the left (administrant): It is my duty, in the order of the service of Misraim, to draw your attention, my sisters and brothers, to the blow of the holy T (Tau) sign. At a significant hour, you received its sacred meaning, with the bandage over your eyes. From this you know that it tells you how the exalted name of God sounds in the innermost part of your being. The sound of the T encompasses the great mystery of the world. The Master who teaches you from the East will implant the power of the T in your inner being. What is given to you as a spiritual word in the T is to become the essence of your own being.

The path of the holy T from the altar of the East has been laid upon your hearts: inscribe the word that has been spoken to you.

Master: T-stroke

2nd overseer (South): It is my task, my sisters and brothers, to call you to work in the service of Misraim. May that which the worker in the temple building of humanity calls “beauty” inspire my commission. You are to work on the building that beholds its stones in the heart, its connecting links in well-measured thoughts, and its cement in the power of the will. Look into the world that quickens your hearts; whose wisdom trains your thoughts; whose seed-forces nourish your will. All this is a beautiful expression of hidden spiritual beings. Absorb into your inner being the forces of these beings and it will flow outwards as “beauty”, which lives within you.

The path to this beauty was laid out for you from the altar of the East: inscribe the word that has been spoken to you.

Master: T-strike

1. Overseer (West): It is my duty in the order of the service of Misraim to dismiss you, my sisters and brothers, from work. What the laborer in the building of the temple of humanity calls “strength” may inspire my commission. Let the work you have learned take effect when you leave the gates of this temple to face the outside world; let what can shape hearts into building blocks for the great temple flow from your hearts; let what can create connecting links for this structure take effect in your thoughts; let what can be putty for the stones of this temple pour forth from your will. Do only what comes from the authenticity of your heart, to which the care of your thoughts leads you, to which the strength of your will has steeled you. In this way you yourselves become an image of your archetype; and the strength will come from you, which shapes the world.

The path to this strength from the altar of the east has been laid out for you. Write down the word that has been spoken to you.

Administrator (East): Learn to be silent and you will have power.

2. Overseer (South): Give up power and you will have the will.

1. Overseer (West): Give up the will and you will have feeling.

Master: Renounce feeling and you will have knowledge.

The magical conclusion

According to Rudolf Steiner's original manuscript. The designations in parentheses were added according to the participants' notes.

(Salt)

In isto sale sit sapientia et ab omni corruptione servet mentes nostras et corpora nostra, per Hochmael et in virtute Ruach-Hochmael, recedant ab isto fantasmata hylae, ut sit sal coelestis, sal terrae et terra salis, ut nutrietur bos triturans et addat spei nostrae cornua tauri volantis. Amen.

(Ashes)

Revertatur cinis ad fontem aquarum viventium et fiat terra fructificans, et germinet arborem vitae per tria nomine, quae sunt Nezah, Hod et Jesod in principio et in fine per Alpha et Omega, qui sunt in spiritu Azoth! Amen.

(Mixing water, salt and ashes)

In sale sapientiae aeternae et in aqua regenerationis et in cinere germinante terram novam, omnia fiant per Elohim Gabriel, Raphael et Uriel in saecula et aeones. Amen.

(Ex Deo nascimur. In Christo morimur. Per Spiritum sanctum reviviscimus)

(Exorcism of the water)

Let there be a firmament in the midst of the waters, and let it separate the waters from the waters above from the waters below, and let the dry land arise, that the miracle may be performed. The sun is his father, the moon is his mother, and the wind has blown him into his mother's womb. He ascended from earth to heaven and descended again from heaven to earth. I exorcise you, creature of water, that you may be a mirror of God for me and live in his works and be a source of life and an ablution of sinners. Amen.

The magical conclusion, German wording ²

Of the various German translations available, the one in Marie Steiner's manuscript is reproduced here, since it can be assumed that it goes back to Rudolf Steiner.

Salt

There is wisdom in this salt, and it protects our spirits and our bodies from all corruption through Hochmael and through the power of Ruach-Hochmael; may all illusions of matter disappear and there be the salt of heaven, the salt of the earth and the earth of salt, so that the work bull may form and the horns of the willing ram may join it. Amen.

Ashes

Let the ashes return to the source of the water of life, and let the fruit-bearing earth come into being and the trees of life germinate through the three names Nezah, Hod and Jesod, in the beginning and at the end, through Alpha and Omega, who are in the spirit of Azoth. Amen.

Mixing

In the salt of eternal wisdom and in the water of rebirths and in the ashes of the resurrected new earth, “everything” is formed by Elohim Gabriel, Raphael and Uriel, in centuries and millennia. Amen.

Exorcism of water

Let firmament be formed in the midst of the waters, and let it separate the water from the water; let the upper be like the lower; and let the lower be like the upper; and may the wonders of the One come into being. The sun is its father, the moon its mother, who carries it in his womb, and may it rise from the earth to heaven, and again descend from heaven to earth. I conjure thee, creature of the waters, to be unto me the mirror of the living God in his works, and the source of life and the purifier in all obstacles. Amen.

The Rose Cross conclusion ³

Text according to the original manuscript by Rudolf Steiner
Note sheet archive number 6978

The stones are mute; I have placed and hidden within them the eternal creative word; chaste and modest, they hold it in the depths.

M.Pr. [Materia prima]

Plants live and grow; I have let the eternal creative word of the power of the sun flow into them, they carry it down into the depths.

M.S. [Materia secunda]

Animals feel and want; I have shaped the eternal creative word in them; they form it in the depths.

M.T. [Materia tertia]

Man thinks and acts; I let the eternal creative word suffer and rejoice in him; he shall carry it to the heights.⁴

S.T. [Spiritus tertius]

The soul recognizes and surrenders; I allow the eternal creative word of the power of the sun to rise within her in a flowing stream; she guides its flight to the heights of wisdom and devotion.

S.S. [Spiritus secundus]

The spirit loves dissolving the universe; I speak my eternal word of creation in the spirit, awakening and redeeming the world in purity; it flows calmly in the heights of eternal light.

S.P. [Spiritus primus]

K.A.P.[Konx Aum Pax] ⁵

The Rose Cross Conclusion, old version

Note sheet archive number 6977

The stones are mute – I have placed and hidden the eternal creative word in them; chaste and modest, they conceal it.

anaramaya

The plants are alive – I have let the eternal creative word of solar power flow in them; they carry it down.

pranamaya

The animals feel - and want - I have shaped the eternal creative word within them so that it is alive; they shape it in the depths.

Man thinks and acts - I let the eternal creative word within him rejoice and suffer as it springs forth; he gives it life in the depths.

manomaya

The soul recognizes and surrenders – I allow the eternal creative word to arise in her, streaming; she guides its flight to the heights of wisdom and devotion.

vijnanamaya

The spirit loves, detaching itself from everything – I speak my eternal word of creation in the spirit, awakening and redeeming the world in purity; it flows calmly in the heights of eternal light.

anandamaya

Atman

Regarding the Sanskrit terms:
anaramaya [probably annarasamaya] literally: made of solid and liquid food
pranamaya literally made of life force
manomaya literally made of mind
vijnanamaya literally made of consciousness
anandamaya literally made of bliss

The Rose Cross conclusion, draft.

Note sheet archive number 6976

Muteness becomes speech – I let my eternal word of creation whisper in the silence – I take it, keeping it chaste and modest in my heart.

Life and growth fall silent – I let my eternal creative word flow soundlessly through them; they carry it upwards in a chaste way.

Feeling and willing grow without desire – I let my eternal creative word dwell in them; it shall shine through their transparent cover.

Thinking and acting, feeling and willing – I let my eternal creative word shine in them; they are to shape it into spirit substance.

Recognizing and surrender, thinking and acting – I let my eternal creative word become divine in them – they are to lead me into life.

I am – I – The creative Word rests in me;

the insubstantiality creates itself as a boundary.

Aum

The version of the words spoken at the three altars that has been in use since 1913.

According to the transcript of a participant

East

In the service of Michael, it behooves me to remind you, my sisters and brothers, to pay attention to his holy sign. In a meaningful time on earth, you received its sacred meaning. From this you know that it tells you how the exalted name of God sounds in the innermost part of your being. The sound of the sacred sign encompasses the exalted mysteries of the worlds.

What has become your teaching from the East will strengthen Michael's power within you.

What has been given to you as a spiritual word in the holy sign shall become the essence of your own being.

The path of the holy sign from the altar of the East has been laid upon your heart; inscribe the word that will then be spoken to you...

South

In the service of Michael, it is my duty to call you, my sisters and brothers, to work. What the laborer building the temple of humanity calls beauty may inspire my mission. You are to do work on the building that sees its building blocks in your hearts, its connecting links in well-measured thoughts, and its putty in the power of will. Look at the world around you, whose life moves your hearts, whose wisdom trains your thoughts, whose solar powers nourish your will. All this is a beautiful expression of hidden spirit beings. Absorb within yourself the forces of these beings and it will flow outwards as beauty, which lives within you.

The path to this beauty was laid out for you by our great master of the altar of the east; inscribe the word that will then be spoken to you.

West

In the service of Michael, it is my duty to dismiss you, my sisters and brothers, from work. May the strength of the laborer in the building of the temple of humanity inspire my commission. Let the work you have learned take effect when you leave the gates of this temple for the outer life.

Let what flows from your hearts into humanity shape hearts into building blocks for the great temple. Let your thoughts bring forth connecting links for this structure. And out of your will shall flow that which can cement the stones of this building. Do only that which comes from the authenticity of your heart, to which the care of your thoughts has led you, to which the strength of your will has steeled you.

You yourselves will become an image of your archetype through this, and the strength will come from you that shapes the world.

The path to this strength was laid out for you by our great Master of the Altar of the East; inscribe yourselves in the word that will then be spoken to you...

• 1. Applies equally to the first, second and third degrees.
• 2. Whether the German wording was also spoken has not been handed down. Ruach = Spirit.
• 3. See also the manuscript from 1923 on p. 4691.
• 4. At that moment, the black curtains were changed to red.
• 5. According to a participant's record.

Berlin, July 3, 1906

...Adriányj really had no need to get worked up about Reuß, at least not as far as I am concerned.¹ Reuß is no more my business than the business of the others who formed lodges with Reuß. I have nothing at all to do with any of that. I only had to deal with Reuß in a loyal way. Otherwise, it is highly strange that people are now attacking Reuß who had not previously bothered to get any grades – I am not talking about the material ones, of course. But no one should believe that I have anything to do with such grade trading...

• 1. The Hungarian Emil Adriányj (b. 1865) lived in Nuremberg from the beginning of the century. Freemason, theosophist and, for a short time before falling out with Reuß, Grand Secretary of the Memphis-Misraim Order; later a well-known masonic writer.

of January 3, 1906 in the “Oriflamme”

CHAPTER AND GRAND COUNCIL “MYSTICA AETERNA” in the name of BERLIN ¹

Dr. Rudolf Steiner, 33rd, 95th, in Berlin and the brothers and sisters associated with him have been granted permission to found a chapter and a grand council of the adoption masonic lodge in Berlin under the name “Mystica aeterna”. Dr. Steiner was appointed deputy Grand Master with jurisdiction over the members he had accepted or was to accept. Sister Marie von Sivers was appointed General Grand Secretary for the Adoption Lodges.

Berlin Easter 1906 E.V.

Theodor Reuß, 33°, 90°, 96,°
Henry Klein, 33°, 90°, 95°
Max Heilbronner, 33°, 90°, 95°
Paul Kirmiss, 33°, 90°, 95°
Maximilian Dotzler, 33°, 90°, 95°
Ernst Pfreundtner, 33°, 90°, 95°
Dr. Lauer, 33°, 90°, 95°
Andreas Ullmer, 33°, 90°, 95°
Joseph Brucker, 33°, 90°, 95°

• 1. “Official Organ of the Union of Ancient Freemasons of the Scottish, Memphis and Misraim Rites. Grand Orient in Germany”, 5th year, issue 1, January-June 1906.