Dr. Rudolf Steiner on Helena Petrovna Blavatsky by H.J. Spierenburg

Many members of the Theosophical Movement have in one way or another come into contact with the Anthroposophical Movement or allied organizations and persons such as the Steinerschools, anthroposophical physicians, manufacturers of medicines prepared according to anthroposophical principles, etc.

Moreover, it is generally known that those who founded the “Anthroposophische Gesellschaft” in 1913 were all members of the Theosophical Society (Adyar). Meanwhile we write 1985, i.e. 72 years later.

For some reason or another a fairly large number of groups have left the Theosophical Society (Adyar). However, all these newly formed organizations have the same basis as the Theosophical Society, i.e. the foundress of the Theosophical Movement: Madame H. P. Blavatsky. Most of the secessions were due to the fact that it was doubted whether the basis was

respected enough! There is, however, one exception, viz. the Anthroposophical Movement, the

founder of which, Dr. Rudolf Steiner, fully occupies the place which H.P.B. occupies in all

echelons of the Theosophical Movement.

The question that is put —and I suppose is answered —in the present article reads: What did

Dr. Steiner think of H. P. Blavatsky?

The data of Dr. Steiner’s statements mentioned 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.

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Dr Rudolf Steiner

Dr. Rudolf Steiner was born at Kraljevic (Croatia) on 27th February 1861. He studied at the

Technological University of Vienna and took his doctor’s degree at Rostock in 1891 on a thesis

entitled: Die Grundfrage der Erkenntnistheorie mit besonderer Rücksicht auf Fichte’s

Wissenschafts-Lehre.

From 1890 to 1897 he was a collaborator in the Goethe-Schiller Archiv at Weimar, and

edited Goethe’s scientific works.

The contacts he had made with theosophists since 1899 and the lectures he had delivered for

the German Branch of the Theosophical Society (Adyar) resulted in his being asked to become

Secretary-General of the German Branch. He accepted this position in 1902. On May 10th 1904

Dr. Annie Besant appointed him Arch-Warden of the Esoteric School in Germany and Austria,.

A facsimile of this appointment is included in the Gesamt-Ausgabe-Nr. 264: Zur Geschichte und

aus den Inhalten der ersten Abteilung der Esoterische Schule 1904–1914, Dornach 1984, p. 26.

A difference of opinion with Dr. Besant on the planned role of Krishnamurti as “world

teacher” finally led to the formation of the “Anthroposophische Gesellschaft”.The first few designs for the Goetheanum at Dornach (Switzerland) were made in 1913. This

(first) Goetheanum was ready for occupation in 1920. Dr. Steiner founded the so-called “Freie

Waldorfschule” at Stuttgart in 1919. On New Year’s Eve 1922–23 the Goetheanum was burned

down. A new Goetheanum was built in accordance with Dr. Steiner’s architectonic principles,

but it was only finished after his death. He died at Dornach on March 30th, 1925.

The Literary Legacy

Dr. Steiner left an amazing number of texts. In addition to some ten books, not including the

Goethe editions, he wrote a few hundred articles for period-

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icals, made designs for sculptures and lay-outs, painted meritoriously, designed

eurythmics,

applied his knowledge of the “Geisteswissenschaften” to the investigation of diseases and

homoeopathic medicines, and between the year 1900 and 28th September 1924 he gave some six

thousand lectures, five thousand of which have been preserved in the form of shorthand reports

or notes.

H.P.B’s etheric body

The particular faculties which H.P.B. possessed were attributed by Dr. Steiner to her Russian descent. On 11-04-1912 he said in Helsinki to a party of Russian listeners that the body in which

the individuality who in that incarnation was called H.P.B. was locked up, could only originate

from Russia. On 28-03-1916 he repeats this statement, but goes into the matter more deeply.

There he says that the way in which the spiritual and the physical co-operate in Russians

absolutely differs from what is customary elsewhere in the world. From this milieu H.P.B. came

forth, though she cannot be regarded as 100% Russian. At any rate—says Dr. Steiner—this

makes it understandable that with her the activities of etheric body, more particularly the

activities relating to insight (”Erkenntnis”), far exceeded those of the physical body. Thus—says

Dr. Steiner—she is someone who could gain numerous experiences in her etheric body, which of

course is something quite different from obtaining insight through the intellect.

H.P.B’s nativity

Dr. Steiner’s ideas about the doctrine of cycles are quite different from those of H.P.B. Thus,

in Zürich Steiner says on 06-11-1917 that in the year 1841 something peculiar had happened. In

the spiritual worlds a battle had started between spirits of darkness and spirits of light, whichcontinued until the autumn of 1879. The battle was fought about the question whether from the

spiritual worlds a quantity of knowledge should be prepared which was to be given to humanity in the third part of that century.

This battle ended in 1879, with the victory of the spirits of light. Dr. Steiner also sees a strong

relationship between this battle and the so-called utilitarianism of the 19th century. Utilitarianism

is based on the principle that the correctness or incorrectness of an action is determined by the

good or evil effects which result from it. On 07-10-1916 he relates this utilitarianism with

H.P.B.’s horoscope: “ . . . when in the middle of the 19th century the utility principle caused a

crisis in the development of Europe, the personality Madame Blavatsky was born, whose natural

gift enabled her to reveal a great deal from the spiritual worlds to humanity. One who would like

to consider this point from an astrological point of view might make the following experiment:

he could investigate the moment which the utility crisis in the 19th century had reached its

culmination and draw a horoscope of it. If he should take H.P. Blavatsky’s horoscope, he would

come to the conclusion that these are the same.”

Theosophists will know that H.P.B. ‘s horoscope has been published in H.P. Blavatsky’s

Collected Writings, vol. 1, p. lxxiv.

Commotion in the Occult Fraternities about H.P.B.’s Birth

Dr. Steiner holds the view that the so-called “higher degrees” of freemasonry may be

regarded as the “outside aspect” of the real occult fraternities. He says this on 28–03–1916.

Already in the early phase of his career, i.e. on 23–10–1905, he points out the fact that H.P.B.

was a member of a lodge with these “higher degrees”, while he speaks with praise of the

signatory of H.P.B. s diploma, the well-known John Yarker. This will indicate to the reader what

Steiner means when he speaks of occult fraternities.

According to Dr. Steiner H.P.B.’s birth caused great commotion among the members of the

occult fraternities. On 18–03–1916 he speaks about this point and

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says that the conclusion was reached that H.P.B. possessed powers which were described as

faculties which will belong to future humanity. Literally he says: “There arose lively interviews

in the Anglo-Saxon orders .... Those who were the genuine guardians of those orders said to

themselves: ‘It must be significant that exactly at this moment such a personality has come from

the easterly portion of humanity. This has to be investigated and we need to take a stand.’ This

led to the actual question: ‘How can that which through strong psychic faculties might betray

certain deep secrets to the world, be channelled in such away that this Russian futurity elementconnects itself with the essence of Anglo-Saxondom? – Binding Blavatsky’s properties direct to

the essence of Anglo-Saxondom became the object to be attained. One wanted at least to make

an attempt to attain above all that through the psychic qualities of Blavatsky only those occult

dogmas should be given to the world which had been chosen by the occidental orders .... At first

matters proceeded as planned, so to say. Indeed, Blavatsky began to acquaint herself with the

spiritual life of Central Europe.”

H.P.B. in Paris

In a letter to the Russian Prince Dondoukoff-Korsakoff (H.P.B. Speaks, vol. II, Adyar

1951,

p. 23) H.P.B. says that in 1873 the Mahatma K.H. ordered her to Paris. Writing to Mr. A. P.

Sinnett (The Letters of H. P. Blavatsky to A. P. Sinnett, London 1925, letter LXI, p. 153–4) she

says that she stayed there with her cousin Nicolas Hahn (Nikolay Gustavovich von Hahn) at No.

11 Rue de l’Université. She told Col. Olcott that she intended to stay there some time (H. S.

Olcott, Old Diary Leaves, vol. I, 2nd ed., reprint Adyar 1974, p. 20). In Paris she makes the

acqaintence of a physician, Mrs. Dr. L. M. Marquette, who later wrote a letter to Olcott, which he

published in his Old Diary Leaves (as above, p. 27–8). In this letter, Dr. Marquette writes that

she associated with H. P. B. every day;

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further that the latter passed her time with writing and painting, and seldom left her

room.

Among H. P. B.’s regular visitors were the Leymaries, a well-known French spiritualist couple.

Contrary to what H. P. B. says, Dr. Marquette mentions the Rue du Palais as her address; she

calls H. P. B.’s cousin her brother, and in addition relates that the latter’s friend, a certain Mr.

Lequeux, also lived in the house. This is all we know about H. P. B.’s three months’ stay in Paris

in 1873. At the moment there are no other known sources.

However, Dr. Steiner is able to tell us much more about this period, viz. in his lectures of 12–

03–1916, 18–03–1916, 28–03–1916, 19–11–1916 and 26–12–1916. The following compilation

has been taken from Dr. Steiner’s statements made in the lectures referred to.

After she had worked under very competent leadership for some time, and had developed in

herself much that led to the desired end, the matter was guided in such a way that in Paris she

joined an order with high degrees, which, however, was dependent on the British occult

movements. There she was to be manipulated in such a way that her soul would express only

what they wanted. However, this was like a dagger-stab to her. They wanted to use her only as a

highly developed medium. But H. P. B. was such a strong personality that the whole plan failed.

At a certain moment H. P. B. was visited by an American, who had intended to use for himself

what he had come to know as a member of the occidental fraternities. He revealed to her the

objective of these fraternities, viz. to employ spiritualism in an attempt to convince humanity ofthe existence of the spiritual worlds. This attempt was well meant—says Dr. Steiner—but was

based on a mistake since the public drew quite different conclusions from spiritualism.

However all this may be, for H. P. B. the revelation led her to make demands. Nevertheless

she made such conditions that it was impossible to meet her requirements. Dr. Steiner even says

literally: “... the results of which would be that the entire history of France would have taken a

different turn.” He adds

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that if those demands had been complied with, this occult fraternity would have signed its

own death-sentence, in any case would have eliminated itself.

It was a result of all this—says Dr. Steiner—that membership was denied her. Thereupon she

went to America.

H. P. B. in America

Dr. Steiner describes three events in detail, viz.:

- H. P. B. with the fraternities;

- the replacement of the Mahatmas K. H. and

- H. P. B.’s occult captivity,

in nine lectures: 01–08–1915, 11–10–1915, 17–10–1915, 12–03–1916, 18–03–1916, 28–03–

1916, 07–10–1916, 09–12–1916 and 26–12–1916.

A problem is posed by the fact that the sequence of events related in the lectures changes

continually, while he yet recounts them as if one occurrence had proceeded from the previous

one. This may also have been: due to inaccuracies on the part of the stenographers. We simply do

not know.

Another problem lies in the fact that the writing of Isis Unveiled does not fit into the series of

events mentioned, though this writing had covered many years.

In our comment on H. P. B.’s short stay in Paris we have summed up all that is known. And

that is not much! But we know a great deal about the years that H. P. B. spent in America. There

are diaries, articles in the periodicals, newspaper reports, hundreds of dated letters and many

personal testimonies. In some cases we know what H. P. B. did from day to day.

The events related by Dr. Steiner are stated below in the order which as it were necessarily

arises from the occurrences documented, while–e.g.–the writing of Isis Unveiled has been fitted

in.

With the Fraternities in America

After a stay of about three months in Paris,[166]

H. P. B. arrived in the port of New York on 7th July 1873, where she went—as she herself

writes—by order of the same authority—the Mahatma K.H.—who sent her to Paris months

before (see The Letters of H. P. Blavatsky to A. P. Sinnett, London 1925, letter LXI, p.154; H. S.

Olcott, Old Diary Leaves, vol. I, 2nd, ed., reprint Adyar 1974, p. 20; A. P. Sinnett, Incidents in

the Life of Madame Blavatsky, London 1886, reprint 1976 N. Y., Arno Press, p. 175; and The

Path, vol. IX, February 1895, p. 385.

In his lecture given on 11–10–1915 Dr. Steiner says that there has possibly been a form of

contact between Col. Olcott and H. P. B. when the latter (still) belonged to an American Lodge,

but he is not sure about it. However this may be, we know that the recorded meeting between H.

P. B. and Col. Olcott took place on October 14th 1874 at Chittenden, Vermont (see Old Diary

Leaves, as above, p. 15, and H. S. Olcott, People from the other World, Hartford (Conn.) 1875,

reprint Rutland (Vermont) 1972, p. 293–306). From these sources it follows logically that H. P.

B.’s contacts with the occult fraternities must have occurred between July 1873 and October

1874.

H. P. B.’s contacts with the fraternities are described by Dr. Steiner in his lectures of 11–10–

1915, 17–10–1915, 12–03–1916, 18–03–1916, 28–03–1916 and 26–12–1916. Here he says

among other things: “... in America she was actually admitted in an occult fraternity and as a

result she obtained considerable insight into the objects which such occult fraternities pursue, and

also into those which on no account strive for the welfare of humanity.... She communicated

with American spiritualists who wanted to do away with the teaching of reincarnation.

Mediumship was the means to attain this.... Such a field of activity was not in Blavatsky’s

nature.

Therefore she was expelled from this fraternity, the reason given being: An attack on the

constitution.”

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Colonel H. S. Olcott

In his Old Diary Leaves (as above, p. 4) Col. Olcott describes how, together with a friend he

saw H. P. B. for the first time, while she was having a meal in the company of another lady. The

first thing that struck him was the flaming red Garibaldi blouse she was wearing. It was so

conspicuous in the local surroundings that he said to his friend: “Good gracious! look at that

specimen, will you.” As mentioned before, this was on 14th October 1874.

Dr. Steiner knew Col. Olcott—who died on February 17th 1907 —personally. On the

occasion of the approaching White Lotus Day on May 8th, Dr. Steiner spoke about the

Presidentfounder on the 05–05–1909. He said that if an inhabitant from Mars should have come

down who accidentally had observed Olcott and the Theosophical Society, he would have

recognized Olcott as the natural President even without knowing anything about the constitution

in force. He says literally: “The Theosophical Society has been lucky in having such an excellentfounder in Col. Olcott. And things will go ill in the T. S. when one day the spirit, so to say,

which had flowed into it through Olcott, will no longer be operative.” Years later, on 18–11–

1916, Steiner says in Dornach: “... parenthetically it may be remarked that those who read Max

Eyth (Hinter Pflug und Schraubstock, 2 vols, 2nd. ed., Stuttgart 1899) may also learn something

quite different, something which may for instance be interesting for theosophists to know about

matters relating to the life of the first President of the T. S., Olcott. This is quite evident from

Max Eyth, who was in America when Olcott made a mess of it.”

The Replacement of the Mahatma K. H. and the Role of John King

Dr. Steiner discusses this subject in his lectures of 01–08–1915, 11–10–1915, 17–10–1915,

12–03–1916, 28–03–1916, 07–10–1916 and 26–12–1916.

Firstly Dr. Steiner explains the technique which is used to make someone believe that he is in

contact

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with a Mahatma, after which he states the reason behind it: “... there appear imposters

who

want to promulgate a one-sided world-view and thereby make use of a mediumistic personality..,

such as the one who has taken the place of the Master K.H. ...”

About the beginning of those events Dr. Steiner says: “After a Mahatma who is indicated by

the letters K. H. had exercised a beneficial influence on her for a considerable time, he was—

owing to a number of machinations—replaced by another....” In another lecture: “About this

time H. P. B. started to co-operate with a person possessing an enormous organizing ability... viz.

Olcott.... Then—in a certain sense under the mask of a previous individuality—a person entered

the spiritual horizon of H. P. B. who was actually the carrier of what one wanted to be introduced

into the world from India... under the mask of... the Mahatma K. H. You probably know that

Olcott has written a great deal about this Mahatma K. H., including the fact that in 1874 this

Mahatma K. H. gave his opinion about the individuality which resided in him. He said that in

fact his name was John King and that he had possessed the personality of a pirate who had been

famous in the 17th century.... Further, Col. Olcott expressed himself in a curious manner about

this John King. He says that probably one has not at all to deal with the pirate’s spirit, but with

the creation of an order which exists as a visible order amidst physical humanity, while for

results it is dependent on the invisible.” As source Dr. Steiner mentions Olcott’s book People

from the other World (Hartford (Conn.) 1875, reprint Rutland (Vermont) 1972.)

As regards the above statement by Dr. Steiner that the Mahatma K. H. is reported to have said

that he was actually John King, I venture to maintain here that such a passage does very definitely

not occur in Olcott’s books!On p.454 of Olcott’s book may be found his supposition that the outbreak of spiritualistic

phenomena in America is under the control of an Order… nothing else! H. P. B. herself says

that she met the Mahatma K. H.

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for the first time in 1868 and lived for a short time in his sister’s house at Tzi-gadze (see The

Letters of H. P. Blavatsky to A. P. Sinnett, London 1925, letter LXI, p. 153, letter XCV, p. 215;

The Path, vol. IX, January 1895, p. 299; The Mahatma Letters to A. P. Sinnett, letter CXL, ed.

London-New York 1923, p. 478–9, ed. Adyar 1962, p. 470–1).

If we start from the supposition that Dr. Steiner is right, then H. P. B. worked under the

guidance of the ‘real K. H.’ from 1868 to 1874.

In the theosophical literature John King is an undigested lump. We must admit this. Thus, in

a letter to General Lippitt (H. P. B. Speaks, vol. I, Adyar 1950, p. 84–5) H. P. B. says: “I know

John for 14 years. Not a day but he is with me.” This letter bears the date June 12th 1875;

according to H. P. B. herself she met John in 1861, i.e. seven years before she met the Mahatma

K. H.! On the other hand she says in 1884 that she had never heard the name John King before

1873, further that a portrait which she had painted in an extraordinary way (see H. P. B. Speaks,

vol. I, opposite p. 78) and which she had represented as a picture of John King, was actually the

Mahatma Hilarion whom she had known since 1860 (see Collected Writings, vol. VI, p. 271 and

the compiler’s remark on p. 280).

In the same place she says that John King should be regarded as a generic name for more

than one spirit and that she had known more than one John King. A riddle which has as yet not

been solved.

However all this may be, we are concerned here with the remarks made by Dr. Steiner, and

he has told us that the Mahatma K. H. was replaced by someone else in 1874. About this person

he says: The latter had deserted one of the occult fraternities in whose higher degrees he had

been initiated, so that he was in a position to remain in the background as a ‘Mahatma’ and attain

the goals in view through Blavatsky.

The Theosophical Society

As is known both in theosophical and anthropos-

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ophical circles the Theosophical Society was founded in New York by H. P. Blavatsky, H. S.

Olcott, W. Q. Judge and thirteen others on November 17th 1875.

On 10–06–1904 Dr. Steiner says: “Nostradamus... wrote a number of prophetic stanzas....

These Centuries by Nostradamus include the following: ‘When the 19th century will have cometo an end, one of the Brother’s of Hermes will come from Asia to unite humanity again.’ – The

Theosophical Society is only a fulfilment of this prophecy by Nostradamus.” (Nostradamus’s

French text in Century 10.75 reads: Tant attendu ne reviendra jamais, Dedans l’Europe, en Asie

apparoistra, Unde la ligue yssu du grande Hermes, Et sur tous Roy des Orients coistra.

Translated: So long expected shall never come, Into Europe, in Asia shall appear, One issued of

the line of the great Hermes, and shall be over all the Kings of the Orient.).

“Isis Unveiled”

The compiler of H. P. B.’s Collected Writings, Boris de Zirkoff, has given in his edition of

Isis Unveiled, vol. I, p. (1)–(61), a historic account of the writing of Isis which contains all

relevant material. In this history Mr. de Zirkoff included a letter by H. P. B. (on p. (33)), the

original of which is in Adyar, and in which she says: “Isis was the first work with the exception

of a few articles.., that I ever wrote in English in all my life and it was mostly dictated by K. H.

(Kashmiri) as you know.” It was also the Mahatma K. H. who wrote that the (definitive)

commission to H. P. B. to write Isis Unveiled was given in a year after the founding of the

Theosophical Society (see The Mahatma Letters to A. P. Sinnett, letter LII, ed. London-New

York 1923, p. 289, ed. Adyar 1962, p. 285). The present article, under the heading ‘H. P. B. in

America’, already states that Dr. Steiner mentions in an erratic order a number of events which

happened in America. For instance, in the lecture given on 12–03–1916 he says that the

Mahatma K. H. was replaced after Isis had been written. Now Isis appeared in

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1877, whereas the passages dealing with John King in Olcott’s People from the other World,

which Dr. Steiner relates to this matter in his lecture of 11–10–1915, refer to 1874 (this date he

mentions himself also in this lecture), while Olcott’s book was published in 1875. The burning

question now is: Who largely dictated Isis Unveiled? Was it the real or unreal K. H.? On 25–

04– 1906 Dr. Steiner replies to a question: “First a European was her guide, thereupon an

Egyptian, and after that she wrote Isis Unveiled.”

H. P. B.’s occult captivity

Dr. Steiner speaks about H. P. B.’s so-called occult captivity in the following lectures: 11–

10–1915, 12–03–1916, 18–03–1916, 28–03–1916 and 26–12–1916.

In this lecture of 28–03–1916 Dr. Steiner says: “Then recourse was had to a device that is

very, very seldom used: one availed oneself of this device to put in occult captivity, as it is

called, this dear, poor Blavatsky, who—as you know—had already been used as a puppet by

diverse powers which influenced her. Occult captivity implies that care is taken that everything

which is evolved by the soul concerned does not pass beyond a certain sphere and thereafter isthrown back. This is achieved by a certain form of ceremonial magic.... This was decided on in

1879 at a meeting of occultists from various countries.”

As the reason for such action Dr. Steiner in the other lectures mentions the fact that she

would then be unable to betray particular secrets.

The Mahatma Letters

In the book H. P. B. Speaks (vol. I, p. 140) already referred to before, we read that the

Mahatma Serapis (the Egyptian, as Dr. Steiner said) commissions H. P. B. on 14th November

1878 to go to India. She leaves with Olcott on 19th December of the same year from New York

harbour. They reach Bombay on February 16th 1879. Now we have heard already that the occult

captivity was decided upon in 1879. In his lecture of

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18–03–1916 Dr. Steiner says that she was in Asia at the time, whereas in his lecture of 26–

12–1916 he mentions that this captivity lasted for years. Every theosophist knows that the

famous letters to A. P. Sinnett were written between 1880 and early 1886. Now these letters

formed the source for Sinnett’s books The Occult World (1881) and Esoteric Buddhism (1883).

Hence, these letters must have been written during H. P. B.’s occult captivity! On 11–10–1915

Dr. Steiner says: “... it is this John King (so the one who personated the Mahatma K. H.) who, by

means of the precipitation process, produced the letters for Sinnett’s books, both the first book

The Occult World and the second Esoteric Buddhism.”

What did Dr. Steiner think of H. P. B.?

The present article could easily be prolonged five times. However, it should be regarded as an

impulse to a further study. The foregoing has given the reader an idea of what Dr. Steiner

thought about the person of H. P. B., and only a small portion of the available material has been

used. The question to what extent H. P. B.’s and Dr. Steiner’s teachings diverge has not been

asked. The investigation into the similarities and differences between Theosophy and

Anthroposophy has not yet begun.

_____________________________

(Bibliography; continued from next page but one.)

Other volumes from the ‘Gesamtausgabe’ in which H. P. B. is regularly discussed:

No. 245 Anweisungen für eine esoterische Schulung (Aus den Inhalten der “E. S.”).No. 262 Rudolf Steiner/Marie Steiner-von Sivers: Briefwechsel und Dokumente 1902–

1925.

No. 264 Zur Geschichte und aus den Inhalten der ersten Abteilung der E. S. 1904–1914.

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Bibliography of Dr. Steiner’s works

Lectures in which H. P. B. is mentioned, stating the place, date, number of the cycle of the

lectures (‘Gesamtausgabenummer’) and the title of the cycle.

Berlin, 23–10–1905, No. 93 Die Tempellegende und die goldene Legende.

Leipzig, 25–04–1906, No. 97 Das christliche Mysterium.

Berlin, 07–05–1906, No. 96 Ursprungsimpulse der Geisteswissenschaft.

Stuttgart, 24–08–1906, No. 95 Vor dem Tore der Theosophie.

Stuttgart, 30–08–1906, No. 95 Idem.

Dusseldorf, 12–04–1909, No. 110 Geistige Hierarchien und ihre Widerspiegelung

in der physischen Welt.

Berlin, 05–05–1909, No. 284 Bilder okkulter Siegal und Säulen.

Karlsruhe, 08–10–1911, No. 131 Von Jesus zu Christus.

Stuttgart, 15–10–1911, No. 284 Bilder okkulter Siegal und Säulen.

Stuttgart, 16–10–1911, No. 284 Idem

Berlin, 23–10–1911, No. 133 Der irdische und der kosmische Mensch.

München, 25–02–1912, No, 143 Erfahrungen des Uebersinnlichen.

Helsinki, 11–04–1912, No. 158 Der Zusammenhang des Menschen mit der

elementarischen Welt (Das russische Voldstum).

Helsinki, 12–04–1912, No. 136 Die geistigen Westenheiten in den

Himmelskörpern und Naturreichen.

Helsinki, 13–04–1912, No. 136 Idem.

Helsinki, 14–041922, No. 136 Idem.

Keulen, 08–05–1912, No. 143 Erfahrungen des Uebersinnlichen.

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Munchen, 16–05–1912, No. 143 Idem.

Dornach, 01–08–1915, No. 162 Kunst und Lebensfragen im Lichter der

Geisteswissenschaft.Dornach, 11–10–1915, No. 254 Die okkulte Bewegung im neunzehnten

Jahrhundert und ihre Beziehung zur Weltkultur.

Dornach, 17–10–1915, No. 254 Idem.

Dornach, 18–10–1915, No. 254 Idem.

Stuttgart, 12–03–1916, No. 174b Die geistige Hintergründe des Ersten

Weltkrieges.

München, 18–03–1916, No. 174b Mitteleurope zwischen Ost und West.

Berlin, 28–03–1916, No. 167 Gegenwärtiges und Vergangenes im

Menschengeiste.

Dornach, 07–10–1916, No. 171 Innere Entwicklungs impulse der Menschheit.

Dornach, 19–11–1916, No. 172 Das Karma des Berufes des Menschen in

Anknüpfung an Goethes Leben.

Dornach, 27–11–1916, No. 172 Idem.

Dornach, 09–12–1916, No. 173 Zeitgeschichtliche Betrachtungen (Erster Teil).

Dornach, 26–12–1916, No. 173 Idem (Erster Teil).

Dornach, 30–01–1917, No. 174 Idem (Zweiter Teil).

Dornach, 10–06–1923, No. 258 Die Geschichte und die Bedingungen der

Anthroposofischen Bewegung im Verhältnis zur

Anthroposofischen Gesellschaft.

Dornach, 12–06–1923, No. 258 Idem.

Torquay, 20–08–1924, No. 243 Das Initiaten Bewusstsein.

Torquay, 21–08–1924, No. 243 Idem.

[p. 172]

Other volumes from the ‘Gesamtausgabe’ in which H. P. B. is regularly discussed:

No. 245 Anweisungen für eine esoterische Schulung (Aus den Inhalten der “E. S.”).

No. 262 Rudolf Steiner/Marie Steiner-von Sivers: Briefwechsel und Dokumente 1902–

1925.

No. 264 Zur Geschichte und aus den Inhalten der ersten Abteilung der E. S. 1904–1914.

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.