The Rudolf Steiner Archive

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.

Report on Memphis-Misraim Freemasonry

Hamburg, December 12, 1904 ¹

Egyptian Freemasonry

Cagliostro is considered the founder of so-called Egyptian Freemasonry.² According to his own claim, he had been admitted to the Freemasons' Union in London, but this has not been proven.

A certain George Coston is said to have given him the initial idea and the papers to justify the aforementioned doctrine.

Cagliostro tried to establish lodges in The Hague and Russia, but without success. However, he succeeded in establishing his first lodge of the Rite of Egypt in Strasbourg on October 8, 1779. This existed until 1783.

In October 1784, Cagliostro established a mother lodge of his Egyptian Freemasonry in Lyon with 12 members of the local Masonic lodge under the name “La sagesse triomphante” and on July 5, 1785, a similar lodge in Paris.

At that time, Cagliostro's reputation had risen so much that the Masonic convention meeting in Paris did everything they could to get him to teach them, although he only wanted to do so on the condition that the Philalethes would be obliged to sacrifice their entire masonic archive to the flames. After this condition had been fulfilled, he would show the Freemasons how they could be enabled, through actions and facts, as well as through sensory perception, to recognize the science to which true masonry offers the symbols and indicates the way.

On November 21, 1786, Cagliostro was exposed at the Antiquity Lodge in London by the optician Mach, and with that, the collapse of the system, at the top of which he stood as Grand Cophta.

The system was open to both men and women, consisted of a 90-degree ladder of steps, and promised perfection through the physical and moral rebirth of all who believed in it. (See Goethe, Neue Schriften 1792, pp. 243-284)

The Count of Saint Germain was related to Cagliostro and brought his system, probably in a remodeled form, to German courts (Ferdinand of Brunswick, Frederick Augustus of Brunswick, Charles of Hesse, among others). In particular, Carl of Hesse, who took care of Count Saint Germain until his death, was very keen on occult studies, which the count had encouraged. In 1824, a “Declaration of the Zodiacal Stone of the Temple of Dendera” by him was published in Copenhagen.

The Rite of Memphis, or as it called itself, the “Oriental Masonic Order of Memphis”, is said to go back to Ormus or Ormuzd, who was converted to Christianity by St. Mark in 46 AD, and a school of magicians united under him. It is said that it was transplanted to Edinburgh as early as 1150 by Scottish knights and was the forerunner of today's Freemasonry.

In Edinburgh itself, nothing is known of this history, but it is known that a certain Samuel Honisaus Cairo founded the first grand lodge of this doctrine in Paris in 1815, but it only lasted until 1816.

In 1838, a second attempt was made there to introduce this doctrine by founding the Osiris Lodge, but this also failed, because as early as 1843 the order was dissolved by the police.

In 1848 the third attempt was made, and the order was then divided into ninety “degrees of knowledge.” The highest degree (the Sanctuaire) was not to have any influence on the administration and was to be entirely esoteric.

In 1851 the order was forbidden in France, and its administrative headquarters were transferred to London. There it made better progress and established daughter lodges in Geneva, Brussels, New York and Australia. Its 90 degrees were reduced to 30, and in this form it was also introduced to Germany in 1861, but this failed due to the opposition of the masonic authorities of the old Prussian grand lodges.

In other countries, such as England, Ireland, Scotland, Italy, Romania, Egypt, the East Indies, Canada, the United States of North America and Australia, its spread succeeded, especially since it had merged with the Rite of Misraim.

The Rite of Misraim or Rite of Egypt was brought from Italy to France by the Jewish merchant Michel Bedarride at the beginning of the 19th century and developed there. The order's legend claims that Misraim, a son of Ham, moved to Egypt, took possession of it and named it after his name (Misraim, i.e. Egypt).

From him, an ancient secret doctrine is said to have spread across all countries and times and to have been used by all schools of philosophy and mystical secret societies, by the most diverse religions and masonic associations, albeit with many changes, namely the doctrine of Isis and Osiris, of nature and the creator.

The system is divided into four series, the first of which is called the symbolic, the second the philosophical, the third the mystical, and the fourth the hermetic-cabbalistic.

There are 17 classes and 90 degrees, but they are unevenly distributed. The holders of the 87th-89th degrees are entrusted with the administration of the first three series, which extends to the 77th degree. The Sovereign Prince of the 78th degree is the head of the fourth series, and the 90th degree is held by the unknown Sovereign Grand Master, the powerful supreme of the order.

The bankruptcy of the founder of the order in France, Bedarride, did not prevent the latter from becoming more widespread, which is attributed to the exemplary organization of the practice of charity in the Masonic literature, in which otherwise only ridicule and scorn is left for the internal arrangements, especially for the acts of homage to be paid to the superiors.

The spread of the now merged “Order of Memphis and Misraim” has already been mentioned elsewhere.

In Hamburg, it has been represented for a few years and is listed in the address book as follows: A. & A. Scottish (33°) and A. & P. Rite of Memphis and Misraim (95°). Chapter “Phoenix to the Truth” No. 3 in the Valley of Hamburg.³ Working lodge every second Thursday of the month. Symb. (St. Joh.) Lodge “Phoenix” in O. Hamburg. Working lodge every first, third and fourth Thursday of the month.

Work and jurisdiction of the Grand Orient and the Sovereign Sanctuary for Germany in Berlin. Friendship Representative for America: Franz Held, Borgfelde, Henriettenallee 18. Inquiries should be addressed to the first secretary M. Lupschewitz, Dillstraße 4 or treasurer A. Paasch, St.G.Steindamm 68/11.

The order is not recognized by the German Grand Lodge, but it is trying to attract individual brothers from local teaching styles, in particular by distributing a journal that is said to contain almost exclusively works by Dr. F. Hartmann. I will try to get hold of this journal. A.W. Sellin

• 1. There is no accompanying letter for this report.
• 2. See lecture Berlin, December 16, 1904.
• 3. “Valley” = term for Masonic authorities.

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.

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.

Wording according to the original handwritten by Reuß, dated Berlin, January 3, 1906.

GREAT ORIENT OF THE SCOTTISH A. & A. 33° RITE

SOVEREIGN SANCTUARY
OF THE ORDER OF ANCIENT FREEMASONS
OF THE MEMPHIS-MISRAIM RITE

Bureau of the Grand Master General

Berlin, S.W. 47, den .......190...

Contract and fraternal agreement

Between Theodor Reuß, Sovereign General Grand Master ad vitam, 33° 90° 96° and sole head of the Order of the Ancient Templar Freemasons of the Scottish, Memphis and Misraim Rite for the German Reich, and Br.Dr.Rudolf Steiner, General Secretary of the Theosophical Society and President of the Mystical Temple and Chapter “Mystica aeterna” 30° 67° 89° in Berlin, the following treaty and fraternal agreement has been concluded and signed.

Dr. Steiner hereby receives from Theodor Reuß, subject to the conditions set out in this contract, the authorization, at his discretion and without having to obtain the prior approval of Dr. Steiner, to initiate an unlimited number of members of the Theosophical Society or of persons who do not belong to the Theosophical Society into his chapter and mystical temple “Mystica aeterna” in Berlin, in the Order of the Ancient Templar Freemasons of the Scottish, Memphis and Misraim Rites for the German Reich, and to perfect it to the 30th degree A. & A.

In return, Dr. Steiner undertakes to pay Dr. Steiner a fee of forty marks (40 marks) for each candidate he admits to or perfects in the degrees of the aforementioned order, Theodor Reuß a fee of forty marks (40 marks) for each candidate whom he admits to the order or perfects in the degrees,¹ For this, the candidate in question, if he has been elevated to the 18th degree, will receive a diploma of this degree issued by Theodor Reuß.² This fee is due and payable to Theodor Reuß on the day of a candidate's admission. This fee can be deferred by Theodor Reuß in special cases. However, a candidate only becomes a full member of the order and is only entitled to a degree or membership diploma if the above fee has actually been paid to Br. Theodor Reuß. If a member wishes to receive other diplomas for other degrees in addition to the diploma for the 18th degree, the cost for each additional diploma is 10 marks (ten marks), which are to be paid to Br. Theodor Reuß before the diploma is issued. Neither Dr. Steiner nor the members accepted by him or belonging to his organization have any control over the use of the fees or funds paid to Theodor Reuss by Dr. Steiner for himself or for his candidates and members, i.e. they have no right to demand an accounting of how the money is used. Brother Dr. Steiner has no right to independently issue diplomas for the order or for Theodor Reuss. For the period of his absence from Berlin, Brother Theodor Reuss appoints Brother Dr. Steiner as Deputy General Grand Master and General Grand Secretary in the Sovereign Sanctuary. This appointment comes into force on the day on which Dr. Steiner has presented four candidates to the said order and has founded his chapter. However, as Deputy General Grand Master, Dr. Steiner has provisionally only jurisdiction over the members he himself has presented to the said order. But he exercises exclusive jurisdiction over them until the 30th degree A&A, and only when they rise above the 30th degree A&A do they come under the jurisdiction of Br. Th. Reuß. When Br.Dr. Steiner has paid Br. Theodor Reuß the fee of forty marks (40 M) stipulated in this contract for the hundredth (100th) candidate, Theodor Reuß appoints Dr. Rudolf Steiner as the incumbent General Grand Master 33rd, 90th, 96th for the German Reich, with jurisdiction over all existing organizations of the rite and order in the German Reich. When adding up the stated number of hundred candidates, the women introduced to the order by Sister v. Sivers and Brother Dr. Steiner are also to be counted. All printed rituals, catechisms, books, and lodge objects must be paid for separately by Brother Dr. Steiner.

Br.Dr. Steiner undertakes to obtain all masonic clothing for his members exclusively from Fräulein Marta Gierloff, at a fixed price. Br.Dr.Steiner undertakes not to accept or admit any persons who have been excluded, resigned or suspended by the symbolic grand lodge in Leipzig or by Br. Theodor Reuß (S.S.). Furthermore, Dr. Steiner is obliged not to recognize or contact any lodge or other Masonic organization or authority in Germany that has been dissolved or suspended by the SS Sanctuary or by Br. Theodor Reuß, or that has broken away from the SS or Br. Theodor Reuß.

Dr. Steiner immediately loses all rights and degrees in the S. Sanctuary and in the aforementioned order if he acts contrary to these last two provisions. Of course, Dr. Steiner is entitled to use an official seal and letterhead with the name of the order, as used by Br. As official seal, Dr. Steiner carries the seal attached to this contract.

Done, read, approved and signed on January 3, 1906, E.V. d.i. on the third of January nineteen hundred and six E.V. in Berlin

Groß-Lichterfelde

Theodor Reuß
33.° 90.° 96.°

(stamp) (stamp)

Postscript by the Editor:

Of all the conditions of this contract, the only ones that mattered to Rudolf Steiner were that he was legally entitled to admit members of his choice, for whom the regular dues were to be paid, and that after the hundredth member was admitted, the Misraim Rite would be represented by him alone. Cf. his letter to A.W. Sellin dated August 15, 1906, page 67 in the present volume.

• 1. The usual admission rate; according to the Wiener Freimaurerzeitung (1929, No. 7/8), 1,500 marks had to be paid for the charter.
• 2. Such diplomas have never been awarded.

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.

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

EDICT

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

Z.R.D. A.B. A. W.! ¹

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

Fraternal greetings to all points of the triangle!

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

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

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

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

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

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

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

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

(L.S.)

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

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

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

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

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

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

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

to the independent

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

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

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

789 London and Berlin,

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

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

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

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

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

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

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

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

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

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

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

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

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

From participant's notes from the instruction session

Basel, September 25, 1912

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

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

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

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

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