The History of the Esoteric School 1904–1914, Volume Two

GA 265

The Difference Between the Cultic Knowledge and Freemasonry

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