The History of the German Section of the Theosophical Society 1902-1913
GA 250 — 20 October 1907, Berlin
37. Fifth General Assembly of the German Section of the Theosophical Society
Report in the “Mitteilungen für die Mitglieder der Deutschen Sektion der Theosophischen Gesellschaft (Hauptquartier Adyar) herausgegeben von Mathilde Scholl”, No. V1/1908.
At 11:30 a.m., the Secretary General of the German Section, Dr. Rudolf Steiner, opened the fifth ordinary General Assembly.
The first item on the agenda was to determine the voting rights of the various lodges and their representatives.
Not represented were: Basel, Charlottenburg, Düsseldorf (Blavatsky branch), Esslingen a.N., Frankfurt a.M., Regensburg. - Similarly, the section members who did not belong to a branch had not exercised their right to appoint representatives.
The votes are distributed as follows:
Dr. Steiner 1
Mr. Kiem 6
Ms. von Sivers 5
Ms. von Bredow 1
Mr. Tessmar 1
Mr. Korth 1
Ms. Mücke 1
Mr. Bedrnicek-Chlumsky 2
Mrs. Peelen 2
Dr. Noll 2
Miss Scholl 3
Dr. Peipers 2
Mr. Ahner 2
Mrs. Wolfram 1
Mr. Jahn 1
Dr. Vollrath 1
Mr. Wagner 4
Ms. Stinde 2
Countess Kalckreuth 2
Baroness Gumppenberg 4
r. Arenson 5
Ms. Völker 5
Mr. von Damnitz 2
Mr. Eggers 1
Ms. Knoch 1
Ms. Stryczek 1
Mr. Kolbe 1
Mr. Walter 1
Scharlau 1
[total] 62
The secretary of the meeting, Mr. Selling, reads the minutes of the General Assembly of October 21, 1906, which is approved by the meeting.
Item II:
- Report of the General Secretary [Dr. Steiner]: “The Fifth General Assembly is hereby opened. Before we enter into this morning's proceedings, which must of course be governed by the strict spirit of the law of the statutes, it may be permitted to greet you all most cordially in the name of the spirit of harmony and true Theosophical unity.
You have gathered again after a year to reaffirm this spirit of harmony and the spiritual, inner harmony that flows from Theosophy, and to experience it together once more during a few days together. Not only what we negotiate on such occasions [on a business level] is taken into consideration, but also the fact that we are together at all, that our thoughts touch each other even more intimately through direct contact than they could otherwise. This must also be counted among the things that come into play at such a gathering as ours. We must gain strength from such gatherings to be able to work ever more strongly, ever more vigorously, and ever more correctly in all parts of the area in which we have succeeded in spreading the Theosophical life and thought within the realm of the German language.
We can say that in the years since we have had a German section, the Theosophical thought and life within our Central European region have spread in a very gratifying and, considering the opposing factors, extraordinarily satisfying way. It is not at all unnecessary to watch with a watchful eye how, not only on the surface of our present life, but one might say in those regions that are today considered by some to be deeper, precisely the forces and powers opposed to ours prevail and how hostile waves beat against our Theosophical activity.
When the Theosophist looks at his environment with his spiritual senses, which, as it should be, are refined for all human life, he soon sees these thoughts that are opposed to the actual Theosophical life and the Theosophical world view. But perhaps it is better that we are able to let the waves of these hostile powers approach us, where we can then watch them closely and, without further engagement with them, without worrying about them, we are able to do our work. It is particularly satisfying to note that in the five years of the German Section's work, this truly peaceful and peace-loving, indeed the only peace-loving, thought has spread at least a little. The Theosophical Society cannot do its work by always saying that it is there to establish brotherhood, to make peace, to introduce good into the world, not by fighting hostile powers, but by doing positive work, by purely absorbing what flows to it from the spiritual worlds and letting it flow into the world again.
It is also a much more beautiful feeling when there are hostile powers all around, and one says nothing to these hostile powers, but simply asserts within the surging waves what one is able to do oneself. We are not really here to fight, nor to fight with words, but to do, to create, and as long as the Theosophical Society is at the present stage of development, the only deeds we can do, and perhaps the best deeds we can do, will be our words imbued with the innermost essence of the spirit. But more and more we will absorb the consciousness that such words we speak, such thoughts we harbor, such seemingly outwardly invisible actions are the seed for real future deeds, for real future events.
There are many parties, many currents and societies to promote this or that good. They all can hardly avoid spreading what is good according to their belief and fighting the opposing evil. The Theosophical Society should distinguish itself from the other societies by the fact that it can endure when hostile forces approach it from all sides, that the members of the society do not care about them, not even in words, but quietly do their work.
It is possible that we will not always be able to keep it that way; it is possible that especially the spirit that has entered into many occult circles, including those that call themselves theosophical, will sometimes force us to take a stand. It is not always possible to realize in the outer world that which is the highest ideal; but we will never be in any doubt that if we should be compelled to fight for our spiritual world-view, that fight would mean lost time. Perhaps we are forced to sacrifice lost time, to do lost work; but then we have the consciousness that these things do not belong to the main issues of our striving.
This is what, according to the intentions of the spiritual world, should flow more and more into our German, Central European, Theosophical movement; that is precisely what I would like to imbue with a spiritual greeting wish that we may work in harmony with such a spirit within the framework of the Society, within which we seek to spread the Theosophical World-View.
But it can happen to us, and it has happened to us many times in the course of these five years of work, that people who may call themselves Theosophists have attacked us and caused real discord. We have experienced it time and again, and it has occurred in the vast majority of cases, that we have remained silent in the face of all such attacks, as was emphasized in the previous year from the same place and at the same time; and we have had to experience it time and again that precisely those who attacked us, those who opposed us even from the theosophical side, subsequently reproached us: Yes, what is it then, that there is so much discord in society? Theosophy is supposed to make peace. Most of the talk about it, the ones who have previously caused the discord. This is actually an experience that we have made.
There are people who say that they are striving to establish the best non-sectarian theosophy. If any society really strives to spread a completely non-sectarian theosophy, then it is certainly the one that is attempting this in our context. Nevertheless, it is often said that Theosophy, when it vigorously advocates the occult life from any side, wants to create a sect. And people who have no understanding of the difference between sects and sectarianism and true, high freedom, which must prevail within the framework of such a society, very often speak of cult formation, and in such a way as if they had the privilege, the patent, to appear cult-free.
As I said, even if some excesses have occurred or will occur in the Theosophical Society, our attitude, our realization should be that we consider any resistance as a waste of time, even if we are forced to defend ourselves. The only thing that brings fruit is to do positive theosophical work. The idea that Theosophy is a fact has become more and more widespread. Let us emphasize that it is a fact and not a set of principles, not a set of program points. It is not theosophy to say that one wants to found a society of a certain nature; it is not theosophy to say that one has this or that principle. Rather, what is a fact is theosophy, the spiritual life that is being poured out into the world today through a number of people who are united. This positive inflow from the higher planes is what matters. That is the picture and everything else is the frame. No matter how much we argue about the best constitution for society, it is all about the best frame. But it is not the frame that matters, but that there is a picture in the frame, and that we learn to have the picture first, not the frame. This thought, which has a touch of artistic sensitivity, is something one would like to see spread in the Theosophical Society. In time, the best framework will arise by itself if the way in which the framework is designed is the same as the way in which the framework for a good picture is chosen. The one who wants a beautiful frame and then gets a picture for it will usually go astray; but the one who is able to gain the idea of the framework from the content of the picture will go the right way.
Therefore, we need not be afraid if the theosophical condition has to change here and there. As long as there is life and a picture, the frame will change and adapt to the picture. It differs from other pictures in that it is a living and not a dead picture, and as such a living picture, it will also have to constantly renew its frame.
No one who lives in the spirit of theosophy will be able to entertain any wrong thoughts about the frame. It is good if we call this truly peace-making attitude, which does not arise from the demand for peace but from the self-evident result of peace, the result of the high teachings that flow through the theosophical movement , and if we all imbibe the idea at the beginning of our gathering that Theosophy is not meant to be an abstract wisdom but a concrete one, through which we understand the world in the right sense. And why not of a concrete, rather than abstract, nature? Because in Theosophy we seek the wisdom by which the world itself came into being, not thoughts that we form, but thoughts that the divine beings had when they built the world. We seek to appropriate the same wisdom that formed the world in the Theosophical Society. The gods first created the world according to the concepts we seek in Theosophy. That is why Theosophy is a true and legitimate bearer of its name. If we imbibe these truths in this field, then we are not merely theoretical seekers of truth. To seek the thoughts of God means to seek God's own mind, to seek rest in the soul of God, not the rest of inactivity but that which arises from the true rhythm of life and is therefore the true source of work on the physical plane, which is to be the realization of the higher planes.
That is the spirit in whose name, as was said at the beginning of these remarks, you may be greeted today. This concrete spirit was the eternal thought of God, which is to shine forth in the individual human souls that unite in the Theosophical Society. It is this spirit that arises as a spark in every soul, and to which I too would like to extend my greetings.
Break
"My dear Theosophical friends! Our movement within Central Europe has increased in a very satisfying way. The current way of working, which has been carried on in the same spirit as before, has undoubtedly proven itself.
The past year not only brought us the lecture cycles that were held in Munich, Kassel, and Hannover, but also a wealth of activities that were more international in nature. On the occasion of our Munich Congress, and even before that, a plethora of administrative tasks became necessary due to the fact that we were able to elect a new president of the Society as a result of Colonel Olcott's passing.
Since many of the members who are present here were also present in Munich, and we commemorated the immense and unspeakable merits of our president-founder at the time, today it is enough just to bring the memory of him back to our dear friends, to him who administered and led the Theosophical Society with love and devotion for so long. There is no need to repeat the words that bring to each of us an awareness of the fruitful and beneficial work that Colonel Olcott has done during his term of office, which has lasted as long as the Society has existed.
In particular, the German Section, which was to go some way under Olcott's leadership, and which from the outset pursued the definite plan of fully and freely integrating itself into the general Society, was often able to feel how the spirit of truly Theosophical freedom could flourish in it through Olcott's way of understanding his task as President of the Society.
In some circles, there is talk of centralization in Adyar and even of Adyar's tyrannical and authoritarian domination. But anyone who has followed the matter here in Germany will have to say that there can be no question of any influence on free thought and thought here. That every Theosophical field may flourish and work on its own ground, under its own conditions, is what Colonel Olcott also regarded as his motto. This principle, which may have been less pronounced in the past but can now be stated as a summary, 'that one lets the right thing happen in the right place', has become more and more established in practice under Colonel Olcott's leadership.
Those who had the profound satisfaction of knowing Olcott personally knew that he was, so to speak, the self-evident president of the Society. The matter-of-factness that does not deny anyone their right because no one thinks that it could be any different is a beautiful trait that will become more and more evident in the Society.
As the German Section, we also feel that at our first General Assembly after the passing of our president-founder, our thoughts and our love will continue to belong to the spirit of this extraordinary man. We feel that we will always belong with him, because theosophical communities are communities that extend far beyond the physical plane. We feel united with him and express these our feelings as the German Section by rising from our seats.
The death of Colonel H. S. Olcott meant that a new president had to be elected. It cannot be my task to summarize the many debates and resolutions that took place during the preparation period and during the presidential election. We note the satisfying result that Mrs. Annie Besant emerged from the election with an overwhelming majority.
But even if the discussions regarding her election were lengthy [and took up a lot of time of the kind that was previously described as wasted time in the non-business part of the General Assembly, the business part, it would be far from my heart to repeat these words] – a summary would have to be given if it were not for the pleasing fact that, basically, these discussions have not affected our German section. The election in Germany went off in a calm and orderly manner and produced an almost unanimous result. Only 20 votes out of 600 were cast against Mrs. Besant.
[The others did not vote.
Thus we may well disregard the things that took place outside of our section and indulge in the satisfaction that Mrs. Besant, whose work has been devoted to the Society for many years, will continue to serve the Theosophical Society in the new form of the presidency. The Theosophical Society will thus be preserved in its historical tradition. Mrs. Besant's personality is a sufficient guarantee and basis for this. It also enters into a new phase, as the discussion has shown how necessary it is to steer the Society in the right direction.
Last year, in relation to Mrs. Besant, we not only had to report her election as president, but also her 60th birthday.
Since it was not possible to call an extraordinary meeting on such an occasion, I took the liberty of welcoming and congratulating Mrs. Besant on behalf of the Section, with the intention of seeking indemnity from today's meeting.
I wrote to Mrs. Besant at the time, which in German translation reads something like this:
“The German Section of the Theosophical Society is permitted to send its warmest love and appreciation. The members see in your tireless devotion to the ideals of the Society, in your noble cultivation of the motives of spiritual life, a spiritual example that works to give the present a spiritual ferment. The Society has taken a direction such that the members will count it an honor if they can work in harmony with the President. It is their most fervent wish that they might contribute as much as possible to shaping your high office in a way that corresponds to your views. From the heart of the members, the Secretary General of the German Section of the Theosophical Society would like to express this.”
The Theosophical Society owes its existence to the fact that, since its foundation through the mediation of Annie Besant, a great deal of occult wisdom has been imparted to the educated world. When Mrs. Besant took on the office of president at such an advanced age, in addition to the other tasks she has so far performed abundantly in the past, those who understood the importance of the Society's progress had to welcome this as a satisfying fact.
Another task that fell to us in the international arena was the holding of the Munich Congress. You were able to get an idea of our intentions from the decoration of the congress hall, the images of the seals and columns with which the hall was adorned, and the nature of the entire program. They were intended to make a start, to make Theosophy more than just a collection of abstract dogmas, and to give it influence over the life that surrounds us. No one can be under any illusion that the way in which we have achieved harmony in relation to the overall design of the congress was more than a weak beginning compared to what lives as Theosophical thought. But everything has to start somewhere. If the German Section has only shown what intentions could prevail at such a congress, shown how the life that lives in the soul can also be expressed in form, in art and in being together, then what the German Section could contribute on this occasion has been done. From such inspiration, the strength can arise that will gradually make it possible for the Theosophical Society to not only be a place for the dissemination of these or those dogmas, but to intervene deeply in the whole life of the human being. [A more detailed description of the congress is not necessary. It has been sufficiently given in the “Mitteilungen”. The only thing] that still needs to be noted is the fact that the cost of the congress, which was estimated at 4,500 marks, has been greatly exceeded. The congress has become all the more beautiful as a result. It is to be mentioned here with deep gratitude that on this occasion in particular such a profound understanding has been shown, especially in the German Section. We needed a lot of money; but it turned out that where Theosophical life is concerned, there is also understanding and a willingness to make sacrifices. Therefore, there is no deficit to report. [It is also the case that he has completely balanced himself, which was very gratifying considering that the estimate had to be exceeded by a great deal.]
No less emphasized should be the deeply satisfying fact that those who could have done so have worked in an incredibly dedicated manner. Everything that had to be done was done by our dear friends in Munich in a way that was not only dedicated but also thoroughly understanding, so that what we did was the most beautiful expression of what is called Theosophical unity and harmony. There was no one who was not willing to do the most demanding spiritual work alongside the most menial manual labor, which is necessary at such a congress. People who had never done such work in their entire lives carried large items that were needed for one purpose or another; others hammered, others painted large columns; in short, it was all dedicated work. Donations ranging from the thousand-mark note to the ten-pfennig piece were collected. The administration, which had been taken over from Munich, was prudent in everything except the work that showed how real achievement, real cooperation, makes people harmonious. We brought it to the point where the deeply satisfying performance of the Mystery Drama of Eleusis could take place. If you knew what had to be done to make it happen, from the translation from French to the sandals on the feet of the actors, who were all members and had to undergo weeks of rehearsals; if you knew how it went, how beautifully and harmoniously everything went, how the work was carried by the community spirit and the devotion of feeling, then you could appreciate the practical value of having everyone bound together by a common bond of work. Just as the plant harmoniously reaches towards the sun, so people become harmonious when they are ruled by the same feelings.
[This was demonstrated during the rehearsal of the Eleusinian Mysteries. We were able to take this satisfying and practical insight home with us, which is what it means to practically ground life and work. Working together brings you together, it makes people of one mind and one soul. There is no more arguing.]
We owe it to the good spirit of the corps of contributors to our Munich Congress that everything turned out as it did. The spirit of harmony really did live in the Munich working community during all these preparations, and in this respect it could, to a certain extent, serve as a model for the way in which people in the Theosophical Society can work together and collaborate in general. It is to be hoped that the somewhat different kind of work that the German Section has been trying to do for five years will not only be recognized in the International Theosophical Society [- but this is not necessary -] but will also have a somewhat fruitful effect. The International Theosophical Society can only flourish if each Section contributes to the altar of common, Theosophical, international activity. [The work that has been started must be continued. The Basel and Nuremberg lodges have requested lecture cycles.]
It hardly needs to be said that the warmest thanks of the German Section of the Theosophical Society go to Edouard Schuré, the author of the Mystery Drama. But it should be emphasized that we are greatly indebted to Bernhard Stavenhagen, the famous pianist and subtle composer, who, in the midst of his busy and demanding workload, took it upon himself to donate the musical part of the dramatic performance to us at my request. The deep impression that this composition made on all those present will remain in their memories. The beautiful harmony of the musical creation with the mystery was felt by all."
Rudolf Steiner then remembers the deceased members in a beautiful way: Miss Eggert and Mr. Wirschmidt, whose memory the assembly honors by standing up.
Secondly: Fräulein von Sivers, the secretary of the German Section, then gives the following report on the membership movement and the organizational structure of Theosophical life in the past year:
Number of members: 872, compared to 591 in the previous year. 303 new members joined, compared to 231 in the previous year. 12 members left, 2 were transferred to other sections, and 4 died. The addresses of 19 members could not be determined and as a result have not been included.
The members are spread across 28 branches, compared to 24 in the previous year, and 1 center. The names of the new branches are: Kassel, Düsseldorf (Blavatsky branch), Elberfeld, Esslingen a.N.
Thirdly: This is followed by the treasurer's report, Mr. Seiler.
Fourthly: After the report of the auditors, Mr. Tessmar and Ms. Motzkus, the treasurer is discharged.
Item III: Mr. Bernhard Hubo's resignation from the board has made it necessary to elect a replacement. After Dr. Steiner had emphasized the dedication and sacrifice with which Mr. Hubo had devoted himself to the Theosophical cause and announced that his efforts to persuade him to retain his office had been unsuccessful, the election of a new board member was initiated. Mr. Tessmar was elected.
Points IV and V: suggestions from the Heidelberg and Weimar branches, which had the purpose of launching a greater propaganda for what the Theosophical Society wants, gave rise to a longer discussion in which members Wolfram, Arenson, Bedrnicek-Chlumsky, Stockmeyer and Ahner participated.
Dr. Steiner remarked:
“I can well understand that friends who are somewhat removed from the matter believe that they can do something through the press by having articles printed in it. But anyone who has experience in public life and can make observations knows what “press” means today. It pains me to have to say that. [I myself see the press as something that can be loved, that corrects one's own mistakes. But we must also look at things impartially. [illegible] Sometimes they have given us reports not in the capital city press, but in the provincial towns. If we had been supposed to make use of these papers, we would have been on very shaky ground. [illegible] the people in the press themselves belong to those who must first understand what Theosophy wants. Consider that all over the world, since the modern discovery, and especially in the field of intellectual life, there is tremendous competition. That is the worst, the most corrupting thing there can be. But another question is this: do we as Theosophists have anything to gain from it? We have tried to get our articles not only into the daily press but also into weekly magazines. A new magazine has been started. It is called “Der Morgen” [The Morning]. It is not clear why the gentlemen found it necessary to found a magazine. I do not want to talk about the subordinate press, but this magazine in particular can be used to study the morals of magazines. In a much-discussed matter, it managed to publish a sensational article, and to report things that pointed to individuals. It appeared to be acting as a prosecutor, as if it wanted to intervene. I don't want to condemn anything here, anyone could report it wrongly. Above all, the newspaper felt the need to have a correction sent to it, from which it can be seen that there is not even a shadow of truth to it. The lawyer refuted point by point that the facts reported by the magazine not only appear to be untrue, but [illegible] appears. [illegible] So if something like this is possible in exclusive magazines, then it is a symptom. And I could give you many such [examples]."
After Dr. Steiner had explained the reasons at length, he concluded by asking the theosophical movement to at least do the good deed of not publishing reviews in newspapers and magazines for propaganda purposes, since, as experience has shown, this can only lead to destruction, not good,.
Since the discussion of these proposals concludes all the items on the agenda, Dr. Steiner closes the business part and announces that the factual, theosophical part of the General Assembly will begin at four o'clock.