Dr. Rudolf Steiner on the Mahatmas, Part 1, by H. J. Spierenburg

The present article is to be regarded as a continuation of the article “Dr. Rudolf Steiner on Helena Petrovna Blavatsky”. All Rudolf Steiner’s remarks have been quoted from the Rudolf Steiner Gesamtausgabe (GA = Complete Works). However, here they are given in chronological order, so that the development of the

subject of the present article in the Anthroposophical Movement becomes evident in a way different from what

has been the case in the articles and books so far published by the representatives of this Movement.The data of Dr. Steiner’s statements in the present article are related to the titles and numbers of the

Rudolf Steiner Gesamtausgabe, given in the bibliography at the end of our article, in the next issue.

1889

Steiner’s Mein Lebengang (My Life), chapter IX, makes it clear that he had contacted the theosophists in

Vienna as early as 1889.

1897

The above contacts did not make him a theosophist. In Das Magazine für Literatur for September 4th he

writes among other things that the theosophists lack all insight into the depth of occidental science, but that the

way in which they speak about the highest forms of knowledge, which they do not possess, has an alluring

influence on many contemporaries.

1900–1901

In the winter season of 1900–1901 Dr. Steiner gives a series of lectures in the library of Count and

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Countess Brockdorff, which also served as a library for the theosophists meeting in Berlin. These lectures were

published in 1901 (Die Mystik im Aufgange des neuzeitlichen Geisteslebens und ihr Verhältnis zu modernen

Weltanschauung). The booklet shows that no specifically theosophical subjects were dealt with.

1901

On April 13th he writes to Marie von Sivers – later Marie Steiner – a letter of thanks for sending him a

copy of the Theosophical Review. This shows that he was “at work on” theosophy at the time.

1901-1902

During the winter of 1901-1902 Dr. Steiner again gives a series of lectures in the library of the

Brockdorffs. They were published in 1902 (Das Christentuin als Mystische Tatsache und die Mysterien des

Altertums). Neither does this booklet contain any specifically theosophical subjects.

1902On January 17th Dr. Steiner becomes chairman of the Berlin Lodge of the “Deutsche Theosophische

Gesellschaft” (German Theosophical Society). This is also the date on which he may be considered a member of

the Theosophical Society (Adyar).

Together with Marie von Sivers he attends the European Theosophical Congress, held from July 1st to

11th, where he meets prominent theosophists including Col. Olcott, Dr. A. Besant and Bertram Keightley. On

August 16th Steiner writes to Dr. Hübbe-Schleiden that he believes that “the movement introduced by H. P.

Blavatsky and Annie Besant can advance much further than H. P. Blavatsky and Annie Besant. . . .” Here we

see that already at this stage he had important contacts with theosophists.

This is also evident from a letter which he writes to Marie von Sivers (August 20th): “The Secret Doctrine

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has duly arrived and lies on my desk; it is very useful in my relevant studies, and I consult it continually”.

On October 8th Dr. Steiner delivers his first lecture on theosophy during a meeting of the “Giordano

Bruno Bund” held in Berlin, entitled: Monismus und Theosophie. An account of it was published in the Berlin

Freidenker (Freethinker), which is now contained in the Gesamtausgabe.

On 19th October Dr. Besant—who had come to Berlin especially for this purpose—handed over to the

German Department a charter signed by Col. Olcott. On this day Dr. Steiner was elected Secretary General.

On October 23rd Steiner becomes a member of the Esoteric School, which at the time is still managed

directly from Dr. Besant’s office in London.

1903

On May 1st Dr. Steiner writes to Mathilde Scholl: “It would be wonderful if the new E. S. members in

Germany would unite in one way or another. We need this in Germany, for the E. S. must become the soul of

the Theosophical Society.”

In a review of Dr. Besant’s Esoteric Christianity, which appeared in the August issue of Luzifer, Steiner

writes: “In harmony with all those who want to try to open the spiritual eye for such insights it is Annie Besant,

the soul of the Theosophical Movement, who speaks about a ‘hidden aspect of the religions’.”

In the September number of Luzifer Dr. Steiner writes a laudative review of C. W. Leadbeater’s The

Astral Plane. He points to the fact that Leadbeater’s booklet gives an explanation of “... the communion

between those who have been initiated into the high forms of knowledge, the so-called adepts, and their pupils.”

In the November number of Luzifer he writes: “... the doctrines of karma and reincarnation must be

supported by scientific facts ... this is the task of the subraces to which the present inhabitants of Europe and

America belong ... without this basis the members of these races can never obtain real insight

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into occult science. He who only repeats what he has heard from the oriental teachers cannot become an

anthroposophist within the European-American civilization.” (It will be evident that in this context the word

“anthroposophist” has a different meaning from that used by Steiner in later years.)During a lecture delivered in Berlin on December 21st he says: “In the same way that a higher animal

excels a worm, do the rishis, the Masters, excel humanity . . . What is highly esteemed in the West—knowing

for the sake of knowing—is not what the adepts, the great Masters, of the East strive after. They aspire to

knowledge which can help humanity, which can conduct it to the point where the destiny of humanity and the

harmony of the world are in agreement with each other.”

On December 24th he writes to Günther Wagner: “On page 42 (vol. I) The Secret Doctrine says about

Stanza 1.6 (Dzyan); ‘Out of the Seven Truths and Revelations, or rather revealed secrets, four only have been

handed to us, as we are still in the Fourth Round. . . ‘. Now during fruitful meditation these four secrets produce

the fifth. Let me for the time being say that theosophy, i.e. that portion of theosophy which has been included in

the esoteric sections of The Secret Doctrine, is composed of parts of the fifth truth. An indication of the solution

may be found in the letter by Master K. H. reproduced by Sinnett, which begins with the words: ‘Of course I

have read every word you write’. In The Occult World this is stated on page 126 (9th ed., London 1969; The

Mahatma Letters to A. P. Sinnett, London 1923, p. 22, ed. Adyar 1962, do.). All I can do now is to assure you

that, in the words of K. H. (on the same pages): ‘When science will have learned more about . . . how the

impress of leaves comes originally to take place on stones . . .’ the fifth secret is concealed in an occult way.”

1904

In an undated manuscript (included in GA No. 264, pp. 152–3, and probably written at the end of 1903 or

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the beginning of 1904) Dr. Steiner announces: ‘A clean life, an open mind, a pure heart. . . etc.’ This will recall

the words from the Preliminary Memorandum, now published in vol. XII of H. P. B.‘s Collected Writings, p.

503.

On May 10th Dr. Besant appoints Dr. Steiner head of the E. S. in Germany and Austria in the following

letter:

To all members of the E. S. in Germany and Austria. I hereby appoint Dr. Rudolf Steiner as Arch-Warden of

the E. S. in Germany and the Austrian Empire, with full authority, as my representative, to call meetings of the

School, to organize groups and appoint Wardens, and to do all else necessary for the welfare of the School,

remaining in direct communication with myself. Annie Besant.

On May 14th Steiner writes from London to Doris and Franz Paulus: “In connection with our esoteric

work in Germany I had to visit our spiritual leader Mrs. Besant the last few days to obtain from her the full

authorization for everything I am going to undertake in this field. For you may be assured that in the esoteric

sphere each indication, each word of advice is given in the most careful way and under the actual guidance of

the great spiritual leaders of humanity. Do not doubt that sooner or later meditation will be the means to find the

way to these leaders yourself. Whoever has experienced what I have experienced can speak as I do. I only ask

you to meditate the next few weeks on the parts of The Voice of the Silence which precede the seven voices. In

the coming days I will interpret these seven voices under authorization, and you will receive one of the first

copies of this interpretation (see GA No. 245, pp. 147–162). This will be much more valuable for you than if I

had given it to you two weeks ago, and then without full authorization. For it is only in the last few days that myesoteric work has undergone a complete consecration. You have more than once asked me who I am. There will

once come a time to discuss this subject. At this

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moment I only want to tell you that I have reasons to assume that you once rendered me a great service in a

former life. Do not misunderstand me. Even in the case of spiritual perceptions mistakes are not excluded.

However, I am not accustomed to live amidst illusions. In the spiritual domain I am one of the those who is

considered careful, even matter-of-fact. In a previous life, hundreds of years ago, someone was instrumental in

detaching me from a certain family circle, which was necessary in connection with the profession which I

followed at the time, viz. that of a catholic priest. These were times when the church had not yet become

completely degenerated, as is the case now. It was you who at the time produced the evidence of being

completely unprejudiced, a fact which also now strikes me as something great in you. Yet you created the

circumstances of your present life.”

On May 18th he writes to Mathilde Scholl: “You have made further progress and will continue to do so.

In these terms I spoke to Mrs. Besant also about you, for the chief object of my visit to London was to speak to

Mrs. Besant about the E. S. and her commission in Germany. Mrs. Besant has already been able to appoint me

Arch-Warden of the E. S., the intention being that what I do should be considered as done by herself. In my

future discussions with her I will suggest to actually admit you to the ‘first-degree’ of the School. In this

connection I will send you the ‘regulations’ of the ‘first degree’ in a few days’ time, so that you can let me

know our opinion about it.—In the first place I must tell you that through their admission to the ‘first degree’

the E. S. members come into a really occult relationship with the spiritual current originating from the Masters,

and that in course of time—maybe slowly—you will become conscious of it.

On July 9th an ‘Esoterische Stunde’ (Esoteric Service, probably the first). Notes on this service taken by

Franz Seiler, one of the attendants, have been preserved. They include the following: “Firstly a prayer is said by

Dr. Steiner. Thereupon

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he draws attention to the fact that the Masters speak through Dr. Steiner, that now he is the mouthpiece of the

Masters. The Master Morya explains the aim of human development. It is he who guides humanity to its

destination. The Master Koot Hoomi is the one who indicates the way that leads to this aim.”

In this same handwriting there are notes of the meeting held on July 14th, which say: “Now the Master

Morya will speak. We may regard the Master as an ideal; they have already attained what we still have before

us. Therefore we can ask them questions about our further development There lie within us, but as yet in the

form of a germ, the forces which have reached perfection in a Master.”

Within the Theosophical Movement one knows the story of the portraits of the Mahatma M. and K. H.,

which were painted by Hermann Schmiechen in 1884. The story may be found in Olcott’s Old Diary Leaves,

vol. III, ed. 1904, p. 155–7; ed. 1972, p. 162–4; and in The Word, vol. XV, July 1912, p. 200–6. The originalsare at Adyar, and have never been photocopied as far as we know. However, the painter made some copies, of

which photos exist. These have a few times been published in books, such as Manly Hall’s The Phoenix, Los

Angeles 1960, p. 116–7, size 25 x 20 cm, which are of a reasonable quality. Hella Wiesberger, who edited GA

No. 264, relates in p. 266: “. . . Herman Schmiechen later joined the German Department and also painted for

Rudolf Steiner copies, which were at the beginning shown in ‘Esoteric Services’. Marie Steiner remembered

that these pictures played a large role and that they emitted a powerful radiation. In a letter dated September

29th, 1948, she writes: ‘I have myself experienced that many a one lost his speech on looking at them and was

absent-minded and confused. But these pictures were shown only in strict secrecy or during esoteric

meetings . . .’.”

On August 14th Steiner writes to Michael Bauer: “I would like to tell you something more about the

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nature of the (Esoteric) School. You know that the relationship between our revered Masters and the

Theosophical Society was such that they gave the theosophical impulse to H. P. B., but left it to her to decide on

the way in which to realize the Movement on the physical plane. In that way the Theosophical Society was

founded by H. P. Blavatsky and (H. S.) Olcott in 1875. This event is in no way concerned with our occult

school, just because it is an ‘occult’ school. It was founded by the Masters themselves, and is conducted by

these Masters. Now the Theosophical Society receives a living stream of knowledge from this occult school.

Ever further lead the practices which are prescribed by the school to come to know the Master. As long as H. P.

Blavatsky lived on this earth she was the head of the school. At the moment it is Annie Besant. Within

Germany, Austria and the German-speaking part of Switzerland, the direction of the school has been allocated

to me.”

On August 29th he repeats in a letter to Mathilde Scholl: “Annie Besant is the Messenger of the Masters.”

In the September number of Luzifer-Gnosis he writes: “The great teachers of the East have initiated H. P.

Blavatsky into the secrets of how to search for wisdom.”

On December 8th Dr. Steiner makes a statement which has an important bearing on our article: “From the

middle ages up to our modern epoch there have been great sages, in Europe too, and also certain Fraternities,

among which those of the Rosicrucians must again be mentioned. The materialistic age had little use for these

Rosicrucian Fraternities. And thus it happened that in the early part of the 19th century the last Rosicrucians

joined the Eastern Brothers, who at the time gave the (theosophical) impulses.”

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1905

In a letter of January 2nd to Anna Wagner Steiner repeats his view on the relation of Masters to the

Theosophical Society and to the E. S.: “You know that behind the whole Theosophical Movement are highlydeveloped beings whom we call ‘Masters’ or ‘Mahatmas’. These exalted beings have already covered the way

which humanity as such still has to go. They now work as the great ‘teachers of wisdom and harmony of human

feelings’. At the moment they are active on the higher planes, to which the rest of humanity will advance in the

course of the coming periods of development, the so-called rounds. On the physical plane they work through

‘messengers’ who have to follow their orders, of whom H. P. Blavatsky was the first, i.e. the first within the

Theosophical Movement. The Masters never found an external organisation or society, nor do they intend to do

so. The Theosophical Society was called into being by the founders (H. P. Blavatsky, Olcott and others) to

promote the Masters’ work on the physical plane. Yet these Masters themselves never exerted any influence on

the Society. As to its nature and guidance on the physical plane, it is, unlike the ‘Esoteric School’, entirely the

work of men. This school was founded by the Masters themselves and is under their direction. Everything

which flows to the Theosophical Movement in knowledge and force derives from this school. Its members

undergo their probation and ultimately come into contact with the exalted ones themselves. How long this will

take naturally depends on the members. In fact nobody can do more than promote the work of the Masters in

entire dedication. H. P. Blavatsky was the first ‘head of the school’ to be called upon by the Masters. The

present head is our beloved, highly esteemed Annie Besant . . .”

On January 9th he writes to Marie von Sivers: “My dearest, let us not lose courage: as long as we are in

contact with the great Lodge, no evil can actually happen to us, whatever takes place seemingly. It is only by

our courageous perseverance that we can be

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assured of the help of the exalted Masters.”

Theosophists will know that as a result of a remark made by the Mahatma K. H. in one of his letters to A.

P. Sinnett about a discussion he he had with G. T. Fechner (The Mahatma Letters to A. P. Sinnett, letter no. 9,

1923 ed., pp. 44–5; 1962 ed., do) an examination was carried out into the presence of the Mahatma K. H. in

Leipzig. The relevant material may be found in The Theosophist, November 1929, The Canadian Theosophist,

August 1936, The Occult Review, April 1937, The Theosophical Forum, January 1937 and in Mary K. Neff’s

booklet The Brothers of H. P. Blavatsky, Adyar 1932. All later publications only repeat these data. On this

subject Dr. Steiner speaks in an esoteric meeting held on December 13th. The relevant notes by Eugenie von

Bredow read as follows: “Then he (Dr. Steiner) spoke about the latest incarnation of the Master K. H. and the

latter’s visits to universities, with the object of thus promulgating the high wisdom also in a different language

and in a more modern way; however, this incarnation did not take place in a particular individual, but his force

was active in places.” The next day or possibly two days later he expressed his doubt whether K. H. had in

actual fact studied at a European university. For he seems to say: “If this were necessary to learn to wield

European notions, he would then also have to master Chinese to be able to do his work in China.”

The reader will by now have understood that there is a large amount of material available, but space in an

article like the present one, is naturally limited. Now that we have built up a notion about Steiner’s view of the

Mahatmas, we will extract from later items only the principal points.

1906On January 29th Dr. Steiner says in Berlin: “The . . . influences which radiated from the occult

brotherhoods lost more and more of their significance in the course

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of the 19th century, the age of materialism. The occult fraternities had withdrawn themselves. The great Masters

of wisdom and harmony of feelings retreated to the East, as the technical saying is; they ceased working in the

West . . .”

On June 26th Steiner says at an esoteric meeting: “. . . four Masters cooperate in our (Theosophical)

Movement:

– Master Morya: Power

– Master Koot Hoomi: Wisdom

– Master Saint Germain: To him one applies in the case of difficulties in daily life – Master

Jesus: The intimate aspects of man.

On October 22nd an E. S. meeting was held of which the following notes were made: “Jesus was a chela

of the third degree. When he was thirty he left his body and Christ took possession of this pure, noble vehicle,

i.e. the physical, the astral and etheric body. He himself withdrew in the astral world, where he remained united

with the Brothers of the White Lodge and there became a Master. Morya—real name is communicated only to

the more advanced pupils—strengthens the will. Koot Hoomi is the Master of Truth proper. Jesus, the leader of

his church, especially affects the feelings . . . the great Masters . . . Koot Hoomi, Morya, Jesus and Christian

Rosenkreuz (according to other statements by Steiner the same as Saint Germain)—the Masters of wisdom and

harmony of feelings.”

1907

Around this time Steiner suggested the following diagram (GA No. 264, p. 205):

– Koot Hoomi: Inspirer of the transition from Egypt to the Greek era

– Hilarion: Inspirer of Light of the Path; inspires the Greek era

– Jesus of Nazareth: Inspires the transition from the Greek to the Germanic era – Saint

Germain: Inspirer of the Germanic civilization

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– Morya: Inspirer of the Germanic civilization.

In theosophical circles one knows the events that took place in the months preceding the death of Col.

Olcott. Full particulars may be found in J. Ransom’s A Short History of the Theosophical Society, Adyar 1938,

pp. 366–371. In early January Steiner writes a letter to Col. Olcott from which we extract the following: “Theundersigned, in his quality of General Secretary of the German Department, cannot take notice of the statement

that Mrs. Besant has been nominated by order of the high Masters. However important the appearance of the

high Masters may be for esotericists, the management of the Theosophical Society is not one of their tasks. The

undersigned considers the nomination of Mrs. Besant as willed by the President-Founder. Whether or not the

latter has received advice from the high Masters is a private matter as far as the exoteric society is concerned.”

On February 25th he writes to Marie von Sivers:

. . . you will no doubt agree with me that it goes beyond all bounds to think that an administrative measure

respecting the Society could be railroaded through an appeal to the Masters . . .

On March 12th he writes to the members of the German Department: “The President-Founder claims that

certain Masters, who in theosophical circles are habitually indicated by the names M. and K. H., have appeared

to him and given him certain hints. The question whether these hints were actually given or not, is an esoteric

matter. It would have been more correct to ignore this point in the administrative sphere. For from whom Olcott

accepts advice with respect to his succession is nobody’s business but Olcott’s.”

On March 26th he writes to Anna Minsloff in Russia: “The issue is not whether Mrs. Besant will be

chosen or not, but whether she can relate this choice to the exalted Masters or not. This is a matter which may

lead to considerable confusion, and which in the future may cause the rupture of the last link between the

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Masters and the Society. For the Masters will probably not concern themselves at all with an organization in

which they are said to play a role, as is asserted from Adyar at the moment.”

In May the European Congress of theosophists was held in Munich, where Besant and Steiner had an

interview together. Peace was probably concluded there. In a letter to Dr. Hübbe-Schleiden dated June 7th

(published in Emil Bock, Rudolf Steiner, Studien zu seinem Lebensgang und Lebenswerk, Stuttgart 1961, p.

196) Annie Besant writes:

Dear Dr. Hübbe-Schleiden. Dr. Steiner’s occult training is very different from ours. He does not know the

eastern way, so cannot, of course, teach it. He teaches the Christian and Rosicrucian way, this is very helpful to

some, but is different from ours. He has his own School, and his own responsibility. I regard him as a very fine

teacher on his own lines, and as a man of real knowledge. He and I work in thorough friendship and harmony, but

along different lines.

Yours very sincerely, Annie Besant.