Esoteric Coffeehouse

As with many legends, the recorded history of the Knights Templar is probably less spectacular than people’s imagination. The Templar order was one of the several military monk institutions established in the High Middle Ages, amongst which the other prominent ones were the Knights Hospitaller and the Teutonic Knights. Yet it was only the Templars that captured the imagination of the West as an archetype of the secret society.

The Knights Templar were established around 1119 by Hugh de Paynes (Payns), a French knight who had participated in the First Crusade and helped in the capture of Jerusalem from the Moslems (1). To quickly recap, the First Crusade (1095-1099) was the most successful of all, as mostly French (or Franks as they were called then) knights had conquered Jerusalem, as well as several important cities in the Middle East, such as Antioch and Tripoli. Following the conquest, the Crusaders established a system of feudal states in the region, out of which the Kingdom of Jerusalem was the most important. The Crusader success created a new pilgrimage fervor in the West, with thousands of pilgrims taking the inland route through Byzantium to reach the Holy Land. When they did so, they often found themselves robbed or killed by bands of Turks and other raiders (2). It was this situation that prompted Hugh de Paynes, with eight other knights, to propose the establishment of a monk order that would actually protect the pilgrims and locals from Moslem raids. The King of Jerusalem, Baldwin II, was happy to grant this new order and actually gave them headquarters on the Holy Mount, in the captured Al-Aqsa mosque (3).

But why a monk order, and not a regular army corps? The answer is not very straightforward. It is said that Paynes was inspired by the Hospitallers, a monk order that had set up a Hospital in Jerusalem to feed and treat poor pilgrims. Yet at this stage the Hospitallers apparently were not a military order (4). The Templars were also influenced by the Cistercian movement in southern France, which was a supranational monk order which contributed to the flourishing of learning in the High Middle Ages (5). Yet, again, as all monk orders of Europe, the Cistercians were not a fighting order. An early analysis proposed that the model of the Templars might not have come from Christianity at all, but from a mysterious warlike group of Moslems called the Assassins (6). The Assassins were an Islamic warrior sect that belonged to a particular Shi’ite branch, called the Ismailis (the Moslem community had suffered a schism in the early 800s into the majoritary Sunnite and the minority Shiite). This connection is hard to establish, as the Templars and the Assassins were in opposite camps. It is perhaps safer to conclude that the Templar order, just as the Hospitaller and Teutonic knights, were products of their own age, which sought to achieve divine salvation through holy conquest. The First Crusade was led under this premise, and the Templars only continued its ethos.

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I have decided that, from time to time, I should talk about the practical applications of esotericism, since, after all, the esoteric perspective combines theory and practice. What better way to start this than to talk about one of the most ‘practical’ of esotericists, Rudolf Steiner, whose teachings are still highly relevant today?   

Rudolf Steiner (1861-1925), the founder of Anthroposophy, can be considered as one of the most brilliant minds of esotericism. His system was not necessarily the most original or insightful, but his genius rested in the ability to create not only a coherent philosophical system but a practical framework as well. By comparison with the mostly theoretical theosophy, whence it drew its roots, anthroposophy has spawned a great number of practical applications. Amongst Steiner’s contributions, the most successful ones have been the Waldorf schools of education, eurythmy (an art of dancing) and biodynamic agriculture. For the purpose of this article, I wish to briefly focus on Steiner’s biodynamic (BD) farming approach.

Steiner’s outspoken interest in agriculture came only late in his life; however, the roots must be sought in his childhood and youth. Steiner grew up in various village communities of the Austrian empire and developed a love of nature and agricultural pursuits. When Steiner was only 21, he met a medicinal herb gatherer, by the name of Felix Kogutski, who imparted to him a new, spiritual perspective of nature (1). Kogutski appeared to have a profound effect on Steiner and was the one to introduce him to his first ‘master’. Steiner’s continuing interest in plant life and dynamics attracted him to the study of Wolfgang Goethe, a revolutionary philosopher of nature. Goethe believed in the existence of an Urpflanze, an archetypal plant form which was an intermediate link between the spiritual realm and the objective reality. Steiner was influenced by Goethe’s views of plant morphology and dynamics in his own speculations (2).

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