The History of the German Section of the Theosophical Society 1902-1913
GA 250 — 2 February 1913, Berlin
49. The Eleventh General Assembly of the German Section of the Theosophical Society
Report in the “Mitteilungen für die Mitglieder der Anthroposophischen Gesellschaft (Theosophischen Gesellschaft), herausgegeben von Mathilde Scholl”, No. 1/1913
At 10:15 a.m., Dr. Rudolf Steiner opens the meeting with the following words:
"In place of the eleventh General Assembly of the German Section, which, as you will hear, I am logically no longer able to hold in view of the events that have occurred, I hereby open the meeting of the Theosophical friends who are present.
I ask you to consider the words that, logically, I can no longer open the General Assembly of the Theosophical Society of the German Section here, in view of the facts that have occurred. What has happened will be the subject of the proceedings; what I have to say to you before anything else is what was not bound to any external organization in previous years either, but to our heartfelt theosophical empathy. And it is out of this heartfelt theosophical empathy that I greet you on this, our day of assembly. It is to be hoped that this warm and beautiful bond that has united us for so many years will also unite us this time, insofar as we have an understanding of what we wanted. And from the feeling of this unity, let me express in a few words only the warmest greeting, in a few words, because we will still have a lot to do today and the following negotiations should begin as soon as possible.
What I would like is that at least perhaps in a single act not a few dark rays shine in that could shine in later; that is, in view of the difficulties of our negotiations, we remember right at the beginning this time those who, since we last gathered here, when our dear Theosophical friends left the physical plan.
I need not, of course, particularly emphasize today, after years of talking about the feelings and emotions in such cases, that for the truly sensitive Theosophist, a person's transition from one plan to another is just a change of form of existence, and that, since we feel connected by ties that are not bound to one plan, these ties to our dear Theosophical friends will remain the same even if they are obliged to exchange one plan for another. Thus those who have passed away from us will have loving friends in us, and we will have loving friends in them, as we turn our thoughts wherever we can to those who were so often allowed to go there when they were still working with us on the physical plane.
First and foremost, I have to mention a member who worked with us theosophically for many years in such a way that her kind and loving heart brought her intimate friends everywhere. Those who have had the opportunity to be touched by Mia Holm's beautiful poetic talent are particularly aware of how significant it was to have this personality in our midst, and how we have every reason to remember this personality forever and ever, as far as we feel connected to her. There are many among us who loved Mia Holm dearly, who also had a deep love for her poetic talent, for her entire lovable personality.
Secondly, I would like to mention not only a long-standing member of our Theosophical work, but also, so to speak, the oldest Theosophist we ever had, our dear Mrs. Bontemps in Leipzig. She belonged to our way of thinking and feeling so completely with all her heart that when we spoke to her, even the most ordinary things that came from her lips felt imbued with Theosophical sentiment and warmth. And those who got to know Mrs. Bontemps well appreciate her good heart, her in so many ways great and comprehensive character, her so easily the hearts of people justifiably winning theosophical attitude. It was deeply satisfying to me that I could still say many a word to her in the last days when she was still on the physical plane, when she could no longer leave her sickbed. And just as many of the words I was able to speak to her in her healthier days will remain unforgettable to me, so too will the conversations I was able to have with her at her last sickbed.
I have to mention the young lady [Clara Brandt], who ended her life on the physical plane this summer in a regrettable accident. I emphasize explicitly, because misunderstandings have spread in many ways, that Miss [Brandt] died a very natural death, caused by a state of weakness that led to the misfortune of her unfortunate fall; it was nothing more than a very natural death. We remember how she was devoted to the Theosophical cause for many years, in spite of many difficulties, and how this Theosophical cause made her what she wanted to be.
I have many loyal and dear friends to remember, both those I have recently gained and those who have been with us for many years. If I were to say everything that is on my mind here, it would be a very long speech, and one that is only of value if we all start our thoughts about our departed friends from a loving attitude.
Thus I have to commemorate a long-standing member, Mr. Leo Ellrich from the Leipzig Lodge.
Thus I have to commemorate a particularly painful death, because we are not only painfully affected in this case by the fact that the deceased has left the physical plane, but has also left behind the deeply grieving husband, who is our dear member. When we consider the beautiful way in which Dr. [Roesel], who belonged to the Bielefeld Lodge, found her way into the Theosophical movement, how she strove to enter it, when we remember that, then we most certainly empathize with our dear friend Dr. [Roesel], who is such a loyal and much-loved member.
I have to remember two friends from Basel who were held in high regard and loved in their immediate circle, the two members Gottlieb [Hiltboldt] and Wilhelm Vockroth. They were loyal, dear, self-sacrificing, Theosophical co-workers.
Furthermore, I have to remember the man who passed away not only because of the physical suffering of his painful existence, our friend Hugo [Boltze] in Eisenach. Most of our friends know Hugo [Boltze]; he really had a lot to suffer, and we were devoted to him in loyalty and love and will remain so. After seven years of very painful illness, this disease had to lead to death. We stand before him in such a way that we will surely send him our best and most loving thoughts.
We also have to remember a dear friend, Mr. Hans Schellbach, who, after seeking healing in a southern Theosophical colony, could not be saved in the physical life. Suffice it to say that he remained true to his Theosophical beliefs until his last breath, as he had always demonstrated them in life. That they were a healing medicine for him, that he was so attached to Theosophy that it was the strength that could sustain him in the happiest as well as in the most painful moments of life.
I must also mention a friend whose death was, in a certain respect, extraordinarily tragic, who was a close friend of a man who was close to the theosophical circle, Mr. Georg Bauernfeind. It would not be appropriate here to speak about the details of our friend's life. It should only be said that Theosophy can lead us to understand every kind of seeking, every kind of spiritual experience, and that we will also understand this man's final path to death.
Furthermore, I have to mention a man who had a great deal of theosophy in his mind, but whom few got to know, Mr. Meakin, who left the physical plane last October after working with us more and more intensely and intensively for a long time.
Miss [Bloecker], Mrs. Major Herbst, Mrs. Marty, I also have to mention them. Even if they have been less prominent in our movement, we are no less called upon to feel united with them beyond the grave. We know, my dear Theosophical friends, how indissoluble our bond remains with those who have left the physical plane through death, and we know that they have entered another sphere of life. So let this moment of union be the starting point for you to feel connected to these friends of ours in the sense just expressed, and that you will continue to feel connected to these friends in the future. Let us express these loving thoughts and feelings that we send to our deceased friends by rising from our seats.
- The assembly honors the memory of the people mentioned by rising from their seats.
Dr. Steiner: “My dear Theosophical friends! First of all, a request has been received that I have to answer as a request regarding the agenda. The request is:
Is the resolution of the board of December 8, 1912, to expel the members of the 'Order of the Star of the East' from the German Section of the Theosophical Society, considered to have been carried out without the General Assembly having voted on it and agreed to it? Hermann Ahner
I would just like to add a few words to this request. I would like to say that the decision to exclude the members of the “Star of the East” without further ado was never taken by the board in this version, but that the members of the “Star of the East” were asked to resign, otherwise the board would be forced to exclude them. But now a request had been received from a member of the “Star of the East” asking whether such a member would still be allowed to remain in the meeting in that case, and whether I would like this member to address a few kind words to the General Assembly. I replied that I actually had enough of interfering in the affairs of the General Assembly in any way, and that the General Assembly would have to decide on this. During my absence, the board felt compelled to ask the delegates themselves whether they wished members of the “Star of the East” to attend today's general assembly. The delegates responded almost without exception that they did not wish members of the “Star of the East” to be present. After this announcement by the delegates, I was no longer authorized to open the General Assembly to the members of the 'Star of the East'. And whatever distortions have been made in the world, those who want to check will see that I have never acted otherwise than as a representative, as the executive organ of the German Section. As Secretary General, I never wanted to follow my own will, but always that of the Section.
Furthermore, however, it must be said that, after long consideration of the matter, because the matter can no longer be otherwise, I am no longer in a position to hold the eleventh general assembly of the German section at all, but only to hold a meeting in its place with our friends, because logically a German section no longer exists. According to the board's decision of yesterday, it is no longer possible to hold this meeting in the way that previous general meetings have been held. But this means that the possibility of contesting today's meeting no longer applies. I will treat this meeting afterwards as an original meeting. Therefore, it should be considered whether there is any reason at all to decide at this meeting whether or not to implement the Executive Board's decision to expel the members of the Star of the East.
The Theosophical Society, German Section. To the esteemed members of the German Section of the Theosophical Society who are members of the “Star of the East. The undersigned are obliged to inform you that the Executive Board, which met in an extraordinary session on December 8, 1912, has passed the resolution set out below. This decision has not been taken because of any existing differences of opinion or divergent points of view, which may of course be represented in the Theosophical Society, but solely because the way in which the leadership of the “Star of the East” has related to the German Section appears to the Section to be quite incompatible with the first paragraph of the Constitution of the Theosophical Society. If it were to be said that the German Section excludes certain opinions and points of view, then this must be dismissed from the outset as incorrect. The above-mentioned resolution reads: “The Executive Board of the German Section of the Theosophical Society regards membership of the Order of the Star of the East as incompatible with membership of the Theosophical Society and requests members of the Star of the East to resign from the Theosophical Society. The board of the German Section will be forced to expel members who do not comply with this request from the German Section. On behalf of the board of the German Section of the Theosophical Society.
The Secretary General. The Secretary.
[Dr. Steiner:] “The delegates have already agreed to this decision, but if Mr. Ahner wants to talk about it, he is of course free to do so.”
Mr. Ahner: “I can find no reason why the members of the ‘Star of the East’ should be excluded. The Theosophical Society, the all-embracing society, has a place for everyone. Therefore, I do not like to exclude such people who want to bring in a higher life and encourage a higher life. I do not know why Star members are excluded. I don't know to what extent the board has the right to do so. I would like to know whether this board decision is legally valid at all. I myself am not a star member, but I regret not understanding and I don't understand why this should happen, why disharmony should arise. I do not want the exclusion from my point of view, you can of course think differently about it. It is repugnant to me, decidedly unsympathetic, when we see our brothers in all people and then exclude them in a loveless way. I have nothing more to say about it, it was nothing more than a question to which an answer has already been given. I have nothing more to say about it."
Dr. Steiner: “Do you want a vote on this?” Mr. Ahner: “Yes, if possible.”
Dr. Steiner: “Since a vote is to take place, I ask the delegates to stand up who are in favor of excluding the Star members.”
A vote is taken. With the exception of Mr. Ahner, the delegates are in favor of the exclusion.
Dr. Steiner: “This is undoubtedly the majority, although the votes have not yet been counted. However, as a precaution, I would like the entire assembly to vote on it as well. Vote.” - With the exception of five, everyone is in favor of the exclusion.
Dr. Steiner: “Since I see myself only as an executive body, I am not able to reverse the decision of the board and to let the members of the ‘Star of the East’ call now.
My dear Theosophical friends! With a certain pain, which many of you who have worked with me over the years may feel, I begin this argument. I myself must remember that moment when we, a small number of friends, came here to this city a number of years ago to establish the German Section of the Theosophical Society. We came at that time to establish this Section because we had before us the ideal and the intention of working within the Theosophical Society for that which we regard as the high goods of human development. We entered into this movement at that time with the sole intention of working faithfully in the field indicated. A committee was elected at the first constituent General Assembly.
Not all those who were elected at the time are still on the committee; nor are all of them still on the physical plane.
The first difficulty that arose for us, after I had been preceded by a number of difficulties, was this, which originated from a man who has now once again begun the difficulties within the German Section within the Theosophical Society. After Dr. Huebbe-Schleiden, who was one of the veterans, so to speak, of the Theosophical movement, had been willingly elected to the executive council, he began writing letter after letter within a few weeks, and there was really no end to them. In the letters, which partly preceded the founding of the Section and partly followed it, there were some, for example, that contained the content: one should limit the power of the President of the Theosophical Society, the Adyar Presidium, and instead of that, set up a kind of Areopagus of members, who stand at the head of autonomous national societies, so that in no way could there be interference from a Presidium. At the time, Dr. Huebbe-Schleiden wanted a completely republican structure for the Theosophical Society. Another proposal was to exclude women from the Theosophical movement, a movement in which reason and judgment should prevail, because women were considered to have less reason and judgment than men because they had less mental ability. At the time, I raised the slight objection of whether the dead Mrs. Blavatsky, who founded the movement, should also be excluded, but I did not receive any clarification on the matter. Before the Genoa Congress, Dr. Huebbe-Schleiden suggested that he, I and a few other members, among whom not the astral element of women but the mental element of men should be represented, should negotiate before the said congress on what would be beneficial for the Society, because he was familiar with the intentions that Mrs. Blavatsky and Mrs. Besant had originally had. But then followed the request that only men of sound mind, who alone had a mental aptitude, should participate in that conference. I have not had the opportunity to ask how the writer of the letter could legitimately have mentioned the two women in the first part of the letter, since in the last part of the letter, on the same page, he gave the cited judgment.
After this mention of a later fact, I continue from the announcement that difficulties arose for us right at the beginning of the founding of the section, and that then Dr. Hübbe-Schleiden resigned from the board after a few weeks without being pushed to do so. Those of our friends who are in a position to know about this will know how I have accommodated Dr. Hübbe-Schleiden in all things in the ten years since then. I believe I may touch on these matters here, because today the objective should combine with the personal in an objective manner. I believe there are members among you who know how, out of full love, justified goodwill and justified humanity, those of our friends who need something take up – I may say so, take up – that which is called time, which is not elastic and cannot be stretched. By presenting this claim as something absolutely justified, the fact cannot be denied that enormous amounts of time have been used in the direct contact between people. From person to person, most of our time was spent in our work. And the question may arise as to whether, within this practice of Theosophical love within our society, it was possible to insist that our precious time should be sacrificed to people who only came as troublemakers. That was the reason for the various measures that have been taken. Out of these convictions, out of real insight, we have allowed the restrictions to be put in place, for no other reason than because we wanted to work in true human love, and because we did not want to just make love-dripping speeches and therefore did not want to have our time taken away by insincere disruption.
The person who was most aware that we couldn't possibly make progress if anyone could come in and disturb us was Dr. Hübbe-Schleiden. Because I can say quite objectively that Dr. Hübbe-Schleiden is one of the people who often took up the most of my time. Never would this word have crossed my lips if necessity had not forced me to utter it. It is necessary for the mask to fall away from much that is dripping with love, but carries something quite different in its heart.
No person who wishes to work peacefully with us should be excluded from our German section because of their views, their point of view, or their attitude. It goes without saying that each lodge has the right to set its own conditions. No other resolution has been adopted other than that the name of the lodge board should appear on the admission form, in addition to the names of the two guarantors, so that the general secretary is informed whether the lodge board agrees. In this case, anyone could still become a member of the section. There can be no question of an amendment to the statutes. It can therefore be said that in the practices of admitting members, this decision has not had any practical effect. All those who were rejected later would have been rejected earlier.
Before I get to what needs to be said today, a little history needs to be presented here. It is one of many things that happened that difficulties arose for all those who worked with Misses Besant. Everyone has experienced these difficulties and has expressed them numerous times, privately and publicly. One should only want to assess these things correctly. Once, and I can still show the exact place where it happened, I said to Dr. Huebbe-Schleiden that it was really quite difficult to work with Mrs. Besant. That was before 1906, before she became president. Dr. Huebbe-Schleiden told me that it was so because, first of all, she was a woman and, secondly, she had no mental education.
Then there were a series of events that followed, which were only known to the German Section to the extent that they had to be dutifully announced. Then came the unpleasant Leadbeater affair. From a circular you know that I strictly and energetically rejected Leadbeater's method because, if it became general, it would have to bring about the downfall of the entire Theosophical movement. At that time Mrs. Besant had a different opinion of Leadbeater; she sent a detailed letter to a number of members in which she stated that what Leadbeater had done could only have been done by someone who was insane on this point. That was in June 1906. I would not mention this letter if it had not since been printed in the main journals. So the publication would not happen through me. I will not speak of how I tried at the time to bring clarity to the matter, I will only mention how from 1906 to 1907 Mrs. Besant had come to the point of vigorously advocating this man whom she had called mentally ill the year before. I will not emphasize all the other things, only that when Mr. Leadbeater was to be invited to rejoin the Theosophical Society in 1909, I refused to vote for this entry. I wanted to abstain. Mrs. Besant wrote back to me that she could see from my letter that I was not against it, so she would use my vote for re-entry. I now had to demand by telegram, since there was no time for a letter, that my written instructions to abstain from voting be followed. I would just like to emphasize that Mrs. Besant later reported that it had been unanimously decided by the general secretaries to invite Leadbeater to rejoin the Theosophical Society.
As things turned out, there was no choice but to work positively and to keep ourselves free from Mrs. Besant's influence. Whether or not we succeeded in this, I leave entirely to your judgment. There was no other choice but to work positively in such a way that we made progress and paid attention to nothing but our work, until we were energetically disturbed in this work without anything having happened that would have justified this external disturbance.
One day, Dr. Huebbe-Schleiden, who had always sought my help, came and declared that he was the representative of the Star of the East Society in Germany. Among other things, he explained: Since there appeared to be a contradiction between what Mrs. Besant teaches and what Dr. Steiner teaches, I should in future formulate my teachings in such a way that my listeners could not construct any contradictions. It was even said that I should avoid the word “Christ,” because it could only lead to misunderstandings. The motivation for this was that Mrs. Besant needed this word for Bodhisattva because in Europe the word Bodhisattva was not understood. So for Bodhisattva, Mrs. Besant needs the word “Christ,” so I should therefore avoid the word Christ. These things have happened, they can be documented. Not only was I expected to listen to the distorting representations of what I had to say, but I was also expected to let them dictate the words I should use to describe my teaching. That was the inner tolerance of the representative of the Star of the East in Germany.
(I would like to insert a comment for the print here, which I make for the reason that there are still people who seek the reasons for what happened in something other than the fact that my friends and I could not sense of truth, a certain way of talking about things, listening without admitting that this way is the opposite of all theosophical sentiment and should not occur within the theosophical movement. Thus it could happen that Dr. Hübbe-Schleiden wrote me the following words in a letter dated July 4, 1911, in which he tried to justify the “Star in the East” movement: “It is inconceivable to me that a 14- to 15-year-old boy can survive the kind of testing that Krishnamurti is going through now. Mrs. Besant parades him before the world as the coming adept. Since the cultural world does not associate this with anything, Mrs. Besant says, in short, to the ecclesiastical listeners: “The coming Christ, as the type of the divine adept.” But anyone who has read the 30 past lives of Krishnamurti, which she and Leadbeater published in The Theosophist, knows that she does not mean Jesus with that. I am of the opinion that a feeling for truth and truthfulness, as expressed here, has nothing to do with Theosophy. Unfortunately, I have to share such things because otherwise people might doubt how deeply rooted everything was that came from the German Section.)
After all that had happened, which you could read about in the recently published “Mitteilungen”, our Basel friends asked me after the last Munich negotiations whether members of the “Star of the East” should be admitted to the upcoming Basel cycle. I replied by telegram that, as members of the Theosophical Society, they could not, of course, be excluded. The Basel friends then asked, really out of their sense of truth, that the members of the “Star of the East” not participate in their events, because it would have made them feel constrained in their natural sense of truth. It takes only one tongue that can speak to express love and human brotherhood on the lips; and if one has such a tongue, one can write brochures that drip with love on the first pages and then be called Jesuitical by someone who has never had anything to do with a Jesuit. Love requires true hearts, and I was able to see in Basel that it was true hearts that said to each other: We can no longer meet or work with people who behave like that. We would never have objected to the Star of the East as such.
But this “Star of the East” consists of personalities, and these personalities must be known. The Basel cycle was announced and began. After it had begun, friends came from Holland who said: A telegram has arrived in Holland reporting that the Basel cycle has been suppressed. They investigated and discovered that the telegram had been sent by a member of the “Star of the East”. This member later explained that he had done so out of goodwill, in the best of intentions, because such terrible things were being said about Dr. Steiner in Belgium and Holland that he wanted to prevent even more such talk. That is the practice of the Star of the East. There are numerous examples of this.
At the time when there was no talk of excluding members of the Star of the East from our events, when none of this was even considered, Dr. Hübbe-Schleiden circulated a written piece of propaganda for an “Undogmatic Association”. This writing is full of accusations that are completely unfounded. We were not just dealing with a member of the “Star of the East,” but with a man who fought us at every turn and wanted nothing more than to fight us. If we were still required to summon the people who would turn the rope around our necks.
There is another claim made by Dr. Huebbe-Schleiden, among many others, namely that there is not a single member of our German Section who does not copy Dr. Rudolf Steiner word for word and repeat what I have said. But it went too far when the truly loyal work of our co-workers was characterized in this way. Dr. Huebbe-Schleiden could say what he liked about me, I would remain unchanged towards him. But to present our co-workers as automatons who do nothing but repeat what I have said is an outrageous insult to our co-workers. And now judge for yourselves whether we are the intolerant ones. One of the personalities of the Stern des Ostens who attacked us most fiercely was staying in our Berlin lodge until the November days, and there was no thought of harming a hair on her head. It was only when we saw ourselves hindered in our positive work by the members of the Stern des Ostens from all sides that we decided to take defensive measures.
There are also other things to be considered; I do not need to elaborate on them, they are set out in the “Communications”. If truth is to prevail, then it must prevail above all on the physical plane. If it can happen that the president makes a decision in 1909 about a matter of which she claims in 1912 to know nothing about all these things, then one cannot imagine a more grotesque untruth. I also had to experience that there was an official in the Society who really dared to say about Mrs. Besant: She must have forgotten her letter of 1909. That it is possible for such a thing to be said must first happen so that one can believe it within the Theosophical Society.
You see what has remained the same. You see what has changed. What has remained the same? The steady progress of our positive Theosophical work, as we once began it in the German Section. What has changed? In the early years, Mrs. Besant was a joyful supporter of our positive work. But there came a time when she sensed that it was uncomfortable for her to have people saying something different from what she herself said. But it was not right to take action against these people. And when we decided in 1909 to appoint members of the board for life, Mrs. Besant was one of the most enthusiastic supporters of this decision. And it was only a few weeks ago that she seriously considered whether she herself could be elected president for life. In Budapest, where I spoke to Mrs. Besant, she expressed her enthusiastic support for the election of lifelong board members.
What has changed is that until the year he fell away, Dr. Hübbe-Schleiden wrote to me: “In all matters concerning the Theosophical movement, it is understood that your judgment comes into consideration first.” That was a few weeks before he turned against me as a representative of the “Star of the East”. You see, I prefer to tell you facts rather than characterize; but I think that those who want to be taught can be sufficiently taught by these facts.
Now the following happened. Dr. Huebbe-Schleiden had sent out all over the country his communications violently attacking the German Section in the name of the “Undogmatic Federation.” We ignored this, but when he came and wanted to found a so-called “Branch of Freedom,” as he called it, I wrote in October 1912 that I did not feel called upon to issue a diploma for this branch, but would submit the matter to the Executive Council. I explicitly wrote that I could not issue the diploma because his way of thinking did not correspond with the work of the German Section. And I went on to say that this was not about some other outlook or some other opinion, but that this was about something that violated the first sentence of our statutes, that violated all fraternity. It goes against all fraternity to present people as the automatons of one individual without any semblance of reason. That is why I could not bring myself to put my name on the diploma. They could have said whatever they wanted about me, but I could not let those people, who I know have put all their energy into this, be treated like the automatons of one individual. Judge where love lives by considering such facts; what weighs more, these facts or the love-filled words of the one who speaks with love-filled words about our work, which is the opposite of what is objectively true because he has not understood it or does not want to understand it.
I had to decline a second lodge in Leipzig for the following reason. Before I was informed of this lodge, Mrs. Besant indicated to me that it was already independently connected to Adyar. I therefore had to refuse to issue a diploma for this lodge and add that I would await a board decision on the matter, even if the positive reason for the refusal was not clearly stated. This lodge was founded with hostile intent from the outset.
Then things happened that you can see for yourselves when the “Mitteilungen” are published, which a member of the board has already been commissioned to do. It should only be mentioned that an extraordinary board meeting was convened by the board itself on December 8, 1912, which, after all that had happened, led to the regrettable but obvious decision, which is known to you all, to send a telegram to Adyar for the General Council, which met in the last days of December. The wording of the telegram is also known to you from the “Mitteilungen”. It demands the resignation of the president.
I have left a lot out today, but hopefully you have not left it out in your memory, what is already in the last few issues of the “Mitteilungen”. I may well say that after all this, it is a strong piece of work that in Adyar, so to speak, without being able to examine the justification of our measures in any way, they proceeded solely and exclusively from the assumption that we were expelling people who were entitled to belong to the German Section. We will have to speak about the cancellation of the German Section later. Before I discuss this matter, I would like to mention the following. The thing that people started shouting about was that we are excluding the members of the Star of the East. The members of the 'Star of the East' have the option of belonging to the Theosophical Society without belonging to the German Section. We did nothing but defend ourselves against people who behaved hostilely towards us. But in doing so, we did not prevent anyone from being a member of the Theosophical Society. Perhaps some of you also know from me that I took the position that although a section cannot make itself the slave of those who disturb the peace, I would never resist and would have nothing against a second section forming; because how can it be justified that a large number of people should become slaves to those who want to come in just to disrupt our work. We have not expelled anyone from the Theosophical Society because we cannot do that as the German Section; we could not expel anyone from the Theosophical Society. But consider, if we are now expelled from the Theosophical Society, is there any possibility for us to be within the Theosophical Society? I direct this question to all those who have talked so much about love and brotherhood. What will those people who have talked so much about the restriction of freedom with regard to the members of the “Star of the East” say when the General Council expels the entire German Section? I do not need to ask about our members. In view of what I have said, I now have to read a letter dated January 14, 1913, a letter from the President, which came into my hands yesterday, a few hours before our board meeting. I will add a few explanatory words afterwards. Perhaps you will understand afterwards why I am hesitant in my address.
President's Office, Theosophical Society,
Adyar, Madras, January 14, 1913. Dear Dr. Steiner! The enclosed is self-explanatory. After the General Council of the Theosophical Society considered the entire attitude of the German Section towards the Theosophical Society and its constitution, as demonstrated in your letter and mine, as well as in the correspondence regarding the German-Swiss and the telegram from your board, he asked me to withdraw the charter of the German Section and instead give a charter to those German lodges that are willing to work within the constitution of the Theosophical Society. Before I give in to this demand, I would like to ask you, in view of the seriousness of the situation, whether you would like to provide any explanation regarding the following matters, which, if a satisfactory explanation is not provided, would be the reasons for the withdrawal of the charter. a) Your refusal in your letter of October 15, 1912 to give the lodge in Göttingen the charter requested by Dr. Hübbe-Schleiden and six other members of the German Section, on the grounds that because Dr. Hübbe-Schleiden represents Theosophy in a way that is contrary to the views (intentions) of the German Section and even hostile to them, and that the proposed lodge includes members who follow such a working method. b) Your refusal in another letter of October 15, 1912, to issue a foundation charter to a lodge in Leipzig, at the request of Mr. Carl Schumann, for the (second) reason that that the persons who signed the request worked in a manner contrary to the views (intentions) of the German Section, since the working method was such that the German Section could not allow its members. c) The decision to exclude members of the Order of the Star in the East who were members of the German Section from the Section's meetings, to which all other members have the right to attend as members, thus depriving them of their rights as members of the Theosophical Society. d) The silence of the General Secretary in the face of letters from the President, who informed him of requests under Statute 31 and asked for the statutes of the Section. I will await your reply to this, or, if there is no reply, I will wait another fortnight after the return of the mail from Germany before I carry out the advice of the General Council, which has been given to me as President of the Council. I deeply regret that you have forced the General Council upon us by taking a position that puts the German Section in opposition to the Constitution of the Theosophical Society and endangers the freedom of every member of the Theosophical Society. I dare to express the hope that even at this late hour the German Section, through you, will take back its steps, submit to the constitution under which it was founded, and continue its work within the Society. If not, we can still wish them well in the path they have chosen and trust that their future as a separate society will prove their usefulness to the world. Sincerely yours, Annie Besant President Theosophical Society to Dr. Rudolf Steiner, General Secretary of the German Section of the Theosophical Society President's Office Theosophical Society,
Adyar, Madras, S., Jan. 14, 1913 Dear Dr. Steiner, Enclosed explains itself. The General Council of the Theosophical Society, having considered the whole attitude of the German Section to the Theosophical Society and its Constitution, as shown in your letters and mine, the correspondence on the Swiss-German Lodges, and the telegram from your Executive, has asked me to cancel the charter of the German Section, and to issue in place thereof a charter to the German Lodges, willing to work within the Constitution of the Theosophical Society. Before complying with this request, I beg to ask you - in view of the gravity of the situation - if you wish to offer any explanation on the following matters, which will, in default of a satisfactory explanation, form the grounds of the cancelment of the Charter: 1. Your refusal, in your letter of Oct. 15th 1912, to issue a Charter for a Lodge in Göttingen, asked for by Dr. Hübbe-Schleiden and six other members of the German Section, the ground of refusal being that Dr. Hübbe-Schleiden, represents Theosophy in a way opposed and even hostile to the views (Intentionen) of the German Section, and that the proposed Lodge included members who followed such a method of work. 2. Your refusal, in another letter of October 15th, 1912, to issue a Charter for a Lodge in Leipzig, on the application of Herr Carl Schumann, on the (second) ground that the persons signing the application worked in a way opposed to the views (Intentionen) of the German Section, the method of work being one which the German Section could not permit to its members. 3. The resolution excluding members of the ‹Order of the Star in the East›, who were Fellows of the German Section, from the meetings of the Section to which all other fellows had the right of entry as Fellows thus illegitimately depriving them of their Status as Fellows of the Theosophical Society. 4. The silence of the General Secretary in the face of letters from the President, informing him of applications under Rule 31, and asking for the Rules of the Section. I will await your answer to this, or, failing an answer, I will wait for a fortnight after the return mail from Germany, before carrying out the advice of the General Council, conveyed to me as President in Council; I deeply regret that you have forced the General Council to give this advice by an attitude which sets the German Section against the Constitution of the Theosophical Society, and imperils the liberty of every Fellow of the Theosophical Society; and I venture to express the hope that, even at this late hour, the German Section will, through you, retrace its steps, submit to the Constitution under which it was founded, and continue to work within the Society. If not, we can still wish it all good in the path it selects, and trust that its future, as a separate society, may prove its usefulness to the world. Sincerely Yours, Annie Besant,
President Theosophical Society to Dr. Rudolf Steiner, General Secretary of the German Section,
Theosophical Society
[Rudolf Steiner:] “You are aware of what happened in relation to the German Section during the last week of December, when the General Council met in Adyar. But you must forgive me at this moment when something that appears to be personal is brought into this matter. I know very well that people who do not want to understand can take the promising as an opportunity to emphasize that personal things should be excluded. But personal things can also be factual things in certain cases. You have just heard what Adyar wrote to us. But the president of the Theosophical Society also took the opportunity to address the representatives of the Theosophical Society in Adyar. According to the official Adyar bulletin, Mrs. Besant said the following words at the general meeting: “The German General Secretary, educated by the Jesuits, has not been able to free himself from this fatal influence, and that does not allow him to maintain freedom in the German Section.”
The words are also read out in English: “The German General Secretary, educated by the Jesuits, has not been able to shake himself sufficiently clear of that fatal influence to allow liberty of opinion within his Section.”
[Rudolf Steiner:] “According to the report of the French General Secretary, Mrs. Besant spoke these words.
You will understand that I want nothing more to do with a personality who is capable of making such assertions, which are purely invented and fly in the face of all real facts, in an official speech to the society she represents.
(Stormy applause from the assembly.)
Anyone who wants to stand on the ground of truth may, if they want to damage their cause in such a way before the world through such an accusation, may consider this as a factual attack. I may ask you whether the assembly also sees this attack as an attack on its own cause.
Before this incident, one was allowed to look at a passage in the January issue of 'Theosophist' with very special eyes. There is the following nice piece. There is a part of a letter from me to Dr. Hübbe-Schleiden. In the first sentences one reads:
"It is impossible to attach to the German Section the Branch, for the Charter of which you applied on the 14th September last. This cannot, at least, be done on my own responsibility, but would have to be submitted to our next General Convention. The reason for this is the manner in which you have for some time chosen to represent the Theosophical cause; this is felt by the German Section to be directly opposed to their intention, and even hostile to them. Above all things I myself cannot put my name under the charter of such a Branch which includes members who follow this kind of work.
But the later sentences, where the reasons for this are given in my letter, are suppressed. This is simply an objective untruth, achieved by an incomplete quotation.
But now, immediately after I was mentioned, the following passage appears in the January number of 'Theosophist':
"The Theosophical Society is facing an organized attack, engineered by the most dangerous enemy that liberty of thought and speech has ever had – the Jesuits. Helena Petrovna Blavatsky long ago warned us that this conflict would come, and now it is upon us. They work in different lands in different disguises, but aim steadily at one thing — the destruction or the distortion of Theosophy. In America, they started a secret organization called the Universal Brotherhood (not openly identical with Mrs. Tingley's Universal Brotherhood), and within this the 'Besant Union', and cleverly induced Theosophists to think that they were working in my interests. Their chief tool has now joined the Roman Catholic Church. In Germany, they are working to secure the predominance of Christianity in the Theosophical Society, thus distorting it into a Christianising sect, and making certain its rejection in the East. They use their old weapons - misrepresentation, slander, false charges, all levelled against the leaders of the movement they seek to destroy; and all means are good ad majorem Dei gloriam. The ‹Black General›, as their Head is called, has agents everywhere. Attacks are circulated in many countries, in many tongues; money is poured out like water; one day's post brings attacks from Rome, from Stockholm, from Hong Kong. It is very interesting to watch, and one recalls the words of warning that ‹the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.› The old record bids men rejoice because it is so; of such combats the Bhagavad-Gita says that they are the open door to heaven. Therefore the word goes out to all faithful members: 'Quit you like men: be strong.'
That is to say:
"The Theosophical Society is facing an organized attack, which has been set in motion by the most dangerous enemy that freedom of thought and speech has ever had - the Jesuits. Helena Petrovna Blavatsky warned us long ago that this fight would come, and now it is here. They work in different countries under different guises, but their aim is invariably the same – the destruction or distortion of Theosophy. In America they formed a secret organization called the Universal Brotherhood (not openly showing itself as identical with Mrs. Tingley's Universal Brotherhood), and within it the 'Besant Club', and cleverly caused Theosophists to believe that they were working on my behalf. Their main tool has now joined the Roman Catholic Church. In Germany they are working to secure the supremacy of Christianity in the Theosophical Society by distorting it into a Christianizing sect, and thereby certainly provoking its rejection in the East. They use their old weapons - misrepresentation, slander, false accusations, all against the leaders of the movement, whom they seek to destroy; and all means are justified ad majorem Dei gloriam. The 'Black General', as their leader is called, has representatives everywhere. Attacks are being spread in many countries, in many languages; money is being poured out like water; one day's mail brings attacks from Rome, from Stockholm, from Hong Kong. This is very interesting to observe, and one recalls the words of warning: 'The devil has descended with great wrath because he knows he has but a short time'. The ancient scriptures urge people to rejoice because it is so; the Bhagavad Gita says that such struggles are the open door to heaven. Therefore, the word goes out to all loyal members: 'Hold yourselves like men! Be strong!'
This passage comes immediately after a matter that relates to the German Section. But just imagine if someone had said something about it the day before yesterday – before the president's letter arrived – even though the Belgian general secretary had already drawn his objectively completely untrue conclusions from such things. Then Mrs. Besant could still have said: Yes, you are not affected at all, so why are you speaking up? This passage is separated from the previous one by three asterisks. This is how a thing is written, and they speak of theosophical politics, a word that should not be used within our movement. But there is something else to be added; because even if we are not supposed to be affected by it, the matter itself is still not true! Where, in our theosophical movement, is there any influence of the Jesuits? Everything is taken out of thin air.
It is true that Dr. Hübbe-Schleiden has repeatedly toyed with the Jesuit accusation, and it is true that Mrs. Besant has officially expressed it. It would be hard to make a more untrue accusation, one that is likely to play a role in Germany and other areas if people want to cast suspicion on us.
Because that is the case, and because here, the factual is really linked to the personal, I am now asking you for something. I cannot share everything that could show you how this accusation is plucked out of thin air, how untrue and foolish it is. I ask you if you would be willing to hear a brief sketch, a brief excerpt from my life, over the next few days? I cannot otherwise prove to you how foolish and untrue Mrs. Besant's accusation is. But I do not want to impose this account on you either, so I ask you to tell me if you would be willing to listen to my memoirs, which I will summarize as briefly as possible, at a more appropriate time in the next few days?"
(The assembly accepts the offer.)
[Rudolf Steiner:] “Mrs. Besant is well aware that some of the accusations will stick. And now – I am making a point – because no expression is sufficient to characterize what has happened. It is indeed unheard of that I should have to resort to describing my life's journey. I hope that the lecture will be rewritten so that it can then be published as a brochure. People go so far as to specify the location. I only learned from a publication by Paungarten, 'Werdende Wissenschaft' (nascent science), which refutes unjust and untrue accusations, that I am supposed to have enjoyed this Jesuit education in a place in Moravia, the name of which is completely unknown to me and which I have already forgotten. Boitzenburg or something like that. I declare to you that I have never known this place or even heard it mentioned.
I therefore declare that I no longer want to have anything to do with Mrs. Besant, after she has added this piece to all the other objective untruths. I have placed the matter in the hands of the board, and I will only let this fact reach Mrs. Besant as a last resort, that I no longer want to have anything to do with someone who is so concerned with the truth.
In doing so, I am actually trying to motivate you that we are, so to speak, hovering between heaven and – I don't want to say – heaven and hell. I now ask Miss von Sivers to read out the board's decision.
Fräulein von Sivers: “At its meeting yesterday, the board decided to send the following letter in response to the president's letter to her, should it be approved by the general assembly.”
Berlin, February 2, 1913.
To the President of the Theosophical Society,
Mrs. Annie Besant.
Adyar, Madras.
The personalities present at the eleventh General Assembly of the German Section of the Theosophical Society, having taken note of the letter of January 14, 1913, from the President of the Theosophical Society, Mrs. Besant, to the Secretary General of the German Section, Dr. Steiner, stating that the General Council has demanded that Mrs. Besant revoke the German Section's diploma and that Mrs. Besant will comply with this demand if the German Section does not submit to the constitution, declare:
Never has the German Section, its executive committee or its general secretary violated the constitution of the Theosophical Society in any way. The decision of the General Council, which was made before even the published documents could be examined, must be recorded as an outrageous violation of the spirit and constitution of the Theosophical Society. Even the most primitive sense of truth and justice must be outraged by the way the German Section and its executive committee were treated for the well-founded accusations they had to make against the behavior of the president. To suspect the person of the General Secretary, who is uncomfortable with her, Mrs. Besant will stop at nothing: the climax of such a clever denigration, however, is reached with the claim, brought forward before the General Assembly, that Dr. Steiner was educated by the Jesuits. This claim is arbitrarily invented and almost senseless in the face of the facts, with the resulting insinuations.
The German Section has nothing to revoke and nothing to take back. It therefore has no choice but to regard the alternative presented to it by Mrs. Besant as an act of expulsion, which has only been carried out because the German Section has taken it upon itself to stand up for the truth and truthfulness of the Theosophical Society.
The German Section and its members would never leave the Theosophical Society of their own accord. And so, forcibly expelled, they will continue their work undeterred and will be ready to work with the Theosophical Society again as soon as truthfulness, reason, seriousness and dignity have replaced the current conditions.
Berlin, February 2nd, 1913.
To the President of the Theosophical Society,
Mrs Annie Besant.
Adyar, Madras.
Those who assembled to the 11th Convention of the German Section of the Theosophical Society, having been made acquainted with the letter of the President Theosophical Society, Mrs Besant, to the General Secretary of the German Section, Dr. R. Steiner, bearing the date of January 11th 1913, wherein it is said: That the General Council has asked Mrs Besant to cancel the charter of the German Section, and that Mrs Besant will comply with this request ‹unless the German Section shall submit to the Constitution» declare that: The German Section, its Executive Committee or its General Secretary have never in any way violated the Constitution of the Theosophical Society. The resolution of the General Council, which was taken even before the published documents could be examined, must be characterized as an unpardonable offence both to the spirit and the Constitution of the Theosophical Society. Even the most primitive sense of truth and justice must be indignant at the treatment given to the well-substantiated accusations that the German Section and its Executive Committee were forced to direct against the attitude of the President. In order to cast suspicion upon the personality of the General Secretary who is inconvenient to her, no means are too base for her to stoop to: but the culminating point of such malicious defamation is reached in the freely invented and in face of the facts simply absurd affirmation brought by her to the General Convention of the Theosophical Society that ‹Dr. Steiner has been educated by the Jesuits› and other subsequent insinuations.
Nothing exists which the German Section has to repudiate or retract. And it therefore has no Option but to consider the alternative put to it by Mrs Besant as an act of expulsion, accomplished only because the German Section has undertaken to stand for truth and veracity within the Theosophical Society. The German Section and its members would never have left the Theosophical Society on their own initiative. Being thus expelled by force they will continue their work unswervingly and will be ready to work again with the Theosophical Society as soon as veracity, reason, seriousness and dignity take the place of the present conditions.
Dr. Steiner: “My dear friends! I would never have wanted to become sentimental, even at this moment, but I may well tell you that I myself feel with a heavy heart about this departure from the Theosophical Society, that it will not be easy for us, because we can only regard it as being expelled. In Mrs. Besant's letter, the Executive Board regards the exclusion of the German Section from the Theosophical Society as a fait accompli. Therefore, we are no longer the German Section and, logically, we no longer have to hold the General Assembly of the German Section.
I believe and hope that the members of the German Section, that all those who know what is at stake have a sense of what this exclusion means. That they can appreciate what we are seeking and want. Now we are excluded and can only declare that we will work together with the Theosophical Society again at any time when it is in good order. But we respect and honor the Theosophical Society, and it is truly not our intention to leave it voluntarily. Now we can do no other than consider ourselves excluded, after the letter from the president contains the sentence: “If not, we can still wish it all good in the path it selects, and trust that its future, as a separate Society, may prove its usefulness to the world.” “If not, we can still wish it all good in the path it selects, and trust that its future, as a separate Society, may prove its usefulness to the world.” Therefore, it was logical that the board finally felt compelled to take this step. After that, we can no longer regard the German Section of the Theosophical Society as existing today, and we have no choice but to grant the Executive Council immunity for this decision.
(Vote. All but two votes agree with the decision.)
Dr. Steiner: “Does anyone have anything to say about this?”
Mr. Weidlich: (The first few words are unintelligible.) “... unjustified. You should also ask the other side. Couldn't this have been avoided?”
Mr. Ahner: “I would have liked to have said a few words before the decision was made. Isn't that customary?”
Dr. Steiner: “This is a decision of the board. “But please, speak now."
Mr. Ahner: ”I cannot hold it against Dr. Steiner that he became forceful. But I ask whether all of this was necessary. If this happens in the Theosophical Society, what should one expect in other places! I would like to say something else about the members of the “Star of the East”. There is no one present from the Star of the East. This is unlawful without any doubt. Someone can come forward and explain that it is necessary to hear the members of the “Star of the East” as well.
Mr. Weidlich: “I would like to make a further comment regarding the translation of a letter from Mrs. Besant in the ‘Mitteilungen.’ I consider this to be a mistranslation. Mrs. Besant does not write that she does not know the matter, but that she does not know right from wrong. There is a big difference, there is no doubt about it.
Dr. Steiner: “It is indeed true that we cannot be a part of this Theosophical Society with our beliefs. Anyone who looks at the sentence in question will find that the translation has been done as carefully as possible. But that is not the point. The English text is there, and anyone can consider it. The things that have been proven as facts, up to the last Jesuit accusation, are so numerous that the individual does not matter at all. It is strange that things are not said where they belong. If the gentleman in question had addressed these things to Adyar, they would be in the right place in this case.
If we were still at the eleventh general assembly of the German Section of the Theosophical Society, it could have been argued whether the delegates did well to exclude star members. But after what we have just heard, we can only be grateful to the delegates that we do not hear a lot of love-driven words again, and then something completely wrong is said. Perhaps it is a matter of good taste not to listen to everything that some people say. But if someone finds that unpleasant, I ask the meeting again whether a free assembly has to listen to those it does not want to hear, whether it has to be tyrannized by two people, whether it does not have the right to defend itself, not to let the opinions of two people be imposed on it.
(Approval.)
Mr. Fidus: “I would like to emphasize that I do not fully agree with this negotiation. At the moment when we became a free assembly, the exclusion of star members should not have taken place. They must be able to defend themselves. Dr. Hübbe-Schleiden should have been notified so that they could defend themselves. We must emphasize... (very difficult to understand, but long-lasting, causing unrest and final calls from the assembly)... we cannot know where the truth is, nobody can understand the truth. There is no truth for us, only truthfulness. What is truth... (unintelligible)... not satisfied... “
Mr. Tessmar: “We are all satisfied except for three, and they can leave...
Dr. Steiner: ‘Unfortunately, I have to call Mr. Tessmar to order because of the expression ’leave‘. But I must protest against words like: ’Nobody can understand the truth‘. But then the words ’truth‘ and ’truthfulness' are always used. There is no question of whether one can recognize the 'truth' or not when, for example, one quotes untruthfully. Everyone needs to put my books on one side and Dr. Hübbe-Schleiden's outrageous quotations on the other. I have to say that here too there is a tendency to play with words.
Fräulein Prellwitz: “We are grateful to Dr. Steiner for all we have heard. What we wished and hoped for was that what has happened might happen with not so much friction. It is impossible to unite if we sit here and want to fight each other. Any activity that can be avoided, we should avoid here. Because there are demonic powers against which there is only one thing to do: be as passive as possible, be as loving as possible. Because this being blown apart has to do with demons. We should not have started this. But now it has happened. We are a primeval gathering, now we must also carry out a full, clean divorce, make a pure beginning with as much loving sense as possible and as simply as possible. You must not make hostile faces now, you must work lovingly and faithfully for the sake of the great truth."
Dr. Steiner: ”I am in complete agreement with you. I would just like to tell you about the thing you are asking us to start at the present moment, we started that eleven years ago and have been as passive as possible during all that time. Therefore, I must ask you to address what you said as an admonishment to Dr. Hübbe-Schleiden and Mrs. Besant."
Miss Prellwitz: “We don't seem to be aware of that... It all happened so fast and we didn't understand. But you also have to be patient. We felt like we were facing something we didn't understand. These are all difficulties.
Dr. Steiner: “If you were to check, you would see how patiently and with how much forbearance the proceedings have been conducted, and that this patience and forbearance have nevertheless led to Mrs. Besant making the accusations she has against the Jesuits.
I am completely convinced of your good intentions, but your opinion arises from your inadequate examination of the facts. I know that you just haven't examined the matter enough; if you had, you would have already seen what patience has been exercised and what happens when you adopt a false passivity.
Anyone who talks about a translation error at this point is not considering the issue at hand, but only wants to [sophistically] ignore the main issues. Nothing can be said about such things.
One can truly believe that someone who decides with a heavy heart to act in this way does not decide for small reasons. It is distressing that so little goodwill is assumed by those who otherwise drip with love and then hide behind translation errors that do not even exist. You see, I left the things as they were, I did not publish them, in order to prevent Mrs. Besant from shouting untruths into the world. And what does she do? She shouts the untruth of the Jesuit accusations to the whole world. So please look for where there was passivity and where there was activity.
Fräulein Hübbe-Schleiden: “I have witnessed all these events for eleven years and I know that Dr. Steiner has done everything humanly possible. I would just like to express my thanks here for all the selfless sacrifices and for all the love that he has shown my father and me during these eleven years. That is what I would like to say to the assembly.
Dr. Steiner: “You know, dear Miss Hübbe-Schleiden, that what happened was done with good intentions. But it was important for the assembly that Dr. Hübbe-Schleiden's foster daughter speak these words, and that the assembly sympathize from the bottom of its heart with what moves Miss Hübbe-Schleiden. One speaks such words only when one must.
Mr. Fidus: “I see in this great manifestation not fanatical one-sidedness, but the gradual strengthening of theosophical life in Germany. I don't know where right and wrong lies, whether mistakes have been made on one side or the other. I don't want to settle scores. I just want to say that I am glad that the German movement feels impelled to make itself independent. In this sense, I welcome the founding of the 'Anthroposophical Society'. Those who work theosophically will always benefit Theosophy. The German movement must no longer allow itself to be led by the East. The main thing is that the spiritual life in a country becomes so strong that it does not have to turn to a central office again and again."
Dr. Steiner: “Everything is being used against us. It is already beginning in Europe, based on the objective untruths of Mrs. Besant. The Belgian General Secretary has already made a good start, because he speaks of a ‘Pangermanist’ movement. Theosophy is not a German movement; it is a completely universal human movement to which everyone can belong, regardless of race. We are dealing with the fact that we are forced to replace a caricature of Theosophy with a true Theosophy. It would be exploited if what Mr. Fidus just said with good intentions were to go unchallenged. What we want is as universally human as truth; and the spirit of the universally human knows no distinction of race, religion, people or nation that would lead to separation in the highest. Everyone in the world who strives for the theosophical ideal belongs to us, and rightly so. I had to say these words here so that well-intentioned words would not be used to attack us again.
Fräulein von Sivers: “I wanted to say this too. It is not about East and West, it is about awakening a sense of truth and truthfulness. We did not use this word in our mouths as long as it was possible to work without having stones thrown in our way. If we now have to use this word, it has been forced on us.
I would like to move on to two other points. One: the passivity that one is supposed to have; the other: that there is no pure, objective truth, that no one can decide where the truth is. I believe that there are facts on the physical plane, and if one cannot distinguish between them here, one is hopelessly lost when one enters the occult world. I would like to give just a few examples. First of all, passivity. For years, untrue things have been written about us. For years we have had to experience that the most untrue things about us have been hurled into the world in theosophical magazines, in letters and so on. We have remained unthinkably silent for a long time and aroused passionate opposition by remaining passive. This has led to serious accusations. Up until the days of Munich, the facts that had occurred were kept secret. Just one example: in 1909, Mr. Leadbeater was again asked to join the Theosophical Society. Dr. Steiner's objectivity earned him the enmity of Leadbeater's enemies in England. The fact that he was able to remain so fraternal despite their rejection of the subject provoked resentment. Then came the request for Leadbeater's readmission. You have already heard how Mrs. Besant wrote back that she would use Dr. Steiner's vote for Leadbeater's readmission. Dr. Steiner had to send a telegram asking for abstention to be recorded, as he had indicated. Then a telegram came back: 'You are the only General Secretary who acts like this.' That was not true either; the Scandinavian General Secretary had also abstained. But in 1911, a biographical sketch of Leadbeater appeared in 'Theosophist', in which it was reported: 'All the General Secretaries without exception have asked Mr. Leadbeater to rejoin the Theosophical Society'. That was in 1911. But now we learn that Mr. Mead makes it a serious reproach to Dr. Steiner that he voted for Leadbeater. I ask Mr. Fidus: Do they not know what is true here? Is there no way to distinguish the truth here? One person who knew about this has since died, his vote has fallen into the grave, and we count on our passive silence.
Another case: It is repeatedly claimed that Mrs. Besant forgot a letter. At first it was claimed that she did not receive the letter at all. We heard Mr. Schrader in Munich say that the president could not possibly have received the letter about the Vollrath affair, otherwise she would have been mentally deficient. He left this out of his later account of the Munich days, which is full of inaccuracies, but such a distorted report is taken as the basis for our point of view and used against us. It is causing great outrage.
I believe that it is useless to cite more examples, but I ask again: Do they distinguish between truth and lies here or not?
Mr. Fidus: “They should.”
Pastor Klein: “There is an expression that a lady used earlier that I cannot let go unchallenged, because I would consider it downright dangerous if one were to follow the practice recommended therein, namely, that one cannot be passive enough towards demons. On the contrary, I am of the opinion that one cannot be sufficiently on one's guard against demons and cannot be sufficiently vigilant, and in the fight against them, the best defense is still the blow, the offensive attack. Did Christ perhaps practice passivity against the demons? I recall one of his most significant words: “I have cast out the strong armed one from the house! I will not even talk about his behavior towards the other demons – but it should be noted that he took action against them with a strikingly impulsive, relentless, ruthless harshness: these were 'untruthfulness' and 'hypocrisy', as they were particularly encountered by him on the part of the Pharisee sect. Think of the famous scene of the cleansing of the temple in Jerusalem, after which he carried out the terrible general reckoning with the Pharisees, who, with their untruthfulness, distorted his teaching and, with their hypocrisy, presented themselves as so pious and behaved so hypocritically, while their attitudes and their deeds loudly testified against it. Against them, Christ Jesus hurls the sharpest and most abrupt expressions: 'You hypocrites', 'you fools', 'you brood of vipers', 'you whitewashed graves' Outside full of flowers, inside full of mold and decay, you blind guides, who are blind themselves and want to lead others. He knew that sincerity and honesty are the nerve of all morality; that where they are not, but untruthfulness and hypocrisy prevail, something dissolving, corrosive, and vitriolic is present that destroys every community.
We have not summoned such demons, they have approached us with the intention of destroying our work! To be passive in the face of this would be irresponsible. What we have had to hear today about the dishonesty practised by the Adyar leadership and the members of 'Star of the East' defies belief; and can you imagine greater hypocrisy than on the first page of a writing such as 'Message of Peace', one continually recommends peace unctuously as a theosophical virtue to one's opponent, while at the end one openly calls him a Jesuit?
Against such a procedure, behind which stand the two most dangerous demons of untruthfulness and hypocrisy, let us apply the 'Passivity of Christ', namely clear, conscious, energetic, ruthless resistance, defense, which in this case is self-defense.
Mr. Fidus: “I would just like to say two words. We cannot know the truth here, but we can only practice truthfulness. I know how to distinguish what has been said here. I just think that these apparent contradictions could turn out to be misunderstandings. If the board had been a little more willing to understand...
(Call to order)
Dr. Steiner: “You must not insult the board here. I cannot understand how anyone can use the words truth and truthfulness in the face of such blatant untruths; that must be taken as an insult. You can't just say anything that comes into your head. Please continue.”
Mr. Fidus: “... I want to respond to the reproach and the accusations... I don't want to sugarcoat everything, but there are individual things that can be taken...”
(The speaker becomes completely incomprehensible in his longer remarks.) (Shout: Enough!)
Dr. Steiner: “It is impossible for you to continue speaking in this way, objectively impossible. Consider just a little that there are also people who need their time. It is not acceptable to keep bringing up things that have really been refuted objectively, and we really need our time today.
Fräulein von Sivers: “I would just like to say that we are challenged by the fact that Dr. Steiner remained silent for so long. Mrs. Besant even accused us of withholding letters. It has been spread everywhere that we withhold letters. Mrs. Besant has appealed to every section to disseminate all her letters as much as possible. We maintained passivity for as long as possible. But since she challenged us, we printed the letters.
Dr. Steiner: “I must confess that it is quite uncomfortable not to be able to discuss things. During the time of the Leadbeater affair, Mrs. Besant sent a letter to a number of members, that letter contained the words that Leadbeater could only do such things if he was insane on one point. This was in June 1906. This letter has been partially printed. At the end of this letter, after the print, are the words:
'I have erred grievously in my judgment and insight, and must bear the karma of it. I dare not believe that the White Lodge could leave unheeded such evil thoughts and acts in the Temple, which is only open to those of pure heart. “If the day of my downfall should come, I ask those who love me not to shrink from condemning my error, not to sugarcoat it or say , but rather that they ease my heavy karma as I try to ease the karma of my friend and brother by upholding the unshakable purity of the ideal and by declaring that the fall of a man leaves their faith in the Masters of Purity and Compassion unshaken. We should not confuse what comes from the Masters of Wisdom with what we weak humans do. The Masters know how to guide us so that they direct everything for the best of human development. A person can fall, and his fall is also directed for the benefit of his development. Leadbeater fell, Judge fell, I will probably fall too. But I will not make Leadbeater's karma more difficult by calling black white and white black. And I urge all those who love me, when I fall, not to fail to call black black and white white.
These are the words of Mrs. Besant herself. I quote them because they are in the public press. I would not have quoted from Mrs. Besant's letter. I am convinced that those who do so now, those who call black black and white white, love Mrs. Besant more than those who now flatter them. Listen to the words of Mrs. Besant spoken in a good moment! That is something I might also be allowed to recall when people keep saying: “The people in Adyar were quite nice people, if you weren't such rabbits, everything would be fine.”
Mr. von Rainer: “If I take the floor here now, I feel compelled at this moment to emphasize the way in which we are going through this important transition today. If one is to speak about what Theosophy should be and should not be, then only one side of this important moment has been considered. The second side is that the Theosophical movement, if it is led correctly, has the mission to tear humanity away from what has led to a comfortable behavior today. This must not be overlooked. And we ourselves, a relatively small number, have the task of seeing with open eyes how things are today. On the one hand, people no longer want to believe that there is a truth, and yet they demand that everything that is presented should be heard and that we should accept it all. Love for one's neighbor and brother can be summoned up in the broadest sense, even if one also has the courage to say at the given moment: This is no longer something I can support.
When someone like me has come to this movement because they felt that something was missing, they feel in the deepest and broadest sense what it means to learn to appreciate the truth and to affirm it when it is recognized. That attacks can be made and met with approval in this way proves that something has died in the face of what has been shown to be the truth. All this shows us how necessary it is to truly call upon what must be called upon in our hearts if we truly want to feel connected to the ideal of humanity. And if we want to lend expression to this, if we want to feel what it means to be united with the ideal of humanity in this hour and in this sense, then we have to vent our feelings in the form of being outraged by what has happened and rejecting this other side from the bottom of our souls. That will be the first step. What else can we do if we cannot believe in the truth? We would have to smash everything inside us if we did not feel it our duty to reject what comes from the other side in such an outrageous way. And we must commit ourselves to the truth in a much deeper sense. It is not easy, but we can find it if we want. There is only one way to go.
I would like to invite you, in this sense, to express from our deepest feelings, perhaps by rising from our seats, our outrage at how our positive work is being suspected, how precisely by bringing in the accusation of Jesuitism, we are giving our Theosophical cause a character that cannot be conceived as worse by the public. In Germany and also here in Austria, no one should be able to say that those who can express such suspicions have any understanding of what Theosophy is supposed to achieve. I would like to repeat the request to accept this expression of our outrage.
(The assembly rises from its seats.
Mr. Tessmar: “What was on my mind earlier has been said by the previous speaker in a much more beautiful way than I could have said it. However, I would like to say: I am one of those people who feel it in their hearts. Last year, Mr. Bauer spoke of being asleep. I am not asleep, but I am one who is outraged. I have already been called to order today, I regret this call to order, but I have to say that I cannot take anything back, even if Dr. Steiner had to call me to order again.
(Call to order)
Whenever tolerance is mentioned, we listen as long as we can. But there are limits. When a crowd of people express their feelings, and very few want to tyrannize the assembly, it does not work. They feel what moves me, what burns in my heart, - I am in favor of striking when it is necessary. - We did not come here to listen to two or three gentlemen who bore us and waste our time. I would ask the meeting to declare vigorously that it wants to put an end to this."
Fräulein Riege: “I heard that Mr. Fidus, when he was cut off, spoke of a letter that he had to share. There was even talk of suppressing a message. It will be good to hear that.”
Fräulein Prellwitz: “Yesterday, Dr. Hübbe-Schleiden sent us a letter from Mrs. Besant. In this insert, she answers for the first time in relation to Vollrath whether she lied or not in this affair.
Dr. Steiner: “Not to bore you, I made no mention of this insert. Mrs. Besant did write a letter in which she, as is her habit, distracts from the main issue and draws attention to a secondary matter. I didn't think, though, that there are people who would fall for this confused, this sophisticated letter. I must confess, Miss Prellwitz, that with your fine literary sensibilities, I don't understand how you can ignore the final sentence of this letter.
(The sentence is read out.)
‹As to the pamphlet, I had supposed that it contained something important, as Dr. Steiner was evidently very angry about it, saying that if its statements were true “a dog would not take food from us”. If, as Dr. Steiner now says, it was merely a rehash of the original quarrels, stated in his letter to me, the language seems a little strong. As for the pamphlet, I felt that it must contain something very important, since Dr. Steiner was obviously very annoyed about it, and says that if the statements it contained were true, 'not even a dog would take another piece of bread from us. If, as Dr. Steiner now says, it was only a rehash of the original disputes, as he explains in his letter to me, then the language seems a little strong.
[Rudolf Steiner:] “I have the letter that Dr. Vollrath wrote to Mrs. Besant in 1908. If she can write the above sentence about it, it only means that she is covering the old objective untruths with new objective untruths.
Wherever you look, you are confronted by bundles of untruths. Do you remember the last general assembly? Was it possible to speak of annoyance there? I am not annoyed with Mrs. Besant either. I have compassion for her, a lot of compassion; but that's why I can't call black white and white black. I therefore ask you to see how the letter here distracts completely from the main issue. In 1909 she writes: 'After I have heard all the details', and then later in 1912 she says she cannot distinguish right from wrong in it. I know that she heard right and wrong. Because I reported to her exactly. Who is able to write in May 1912: 'I don't know right and wrong', while in 1909 I tried hard to explain the matter to her, to officially educate her about everything, and then comes with accusations of the other, does not need to be considered. This is insult and nothing but insults.
Pastor Klein: “I move that the debate be closed. There should be no further debate on the expulsion of the members of the ‘Star of the East.’
(The motion is carried, and there is a long break in the proceedings.
(After a long break, the meeting is reopened at six o'clock.
Fräulein von Sivers reads out the English text of the statement to be sent to Adyar by the German Section to the General Council in response to Miss Besant's last letter.
Dr. Steiner: “Does anyone wish to speak on this?
As this is not the case, I ask those who are in favor of sending this statement to the General Council to please rise from their seats.
(Everyone rises from their seats.
Dr. Steiner: “This documents that the members of the German Section who are gathered here consider themselves excluded from the Theosophical Society.
The German Section as it existed since its founding has hereby ceased to exist, and all functions of the German Section have ceased. And now it will become clear who wants to belong to us and who does not want to belong. We are now in a freer position, even if it fills us with pain.
I now ask our friends from outside the country who do not belong to the German Section to gather here with me tomorrow afternoon for a short meeting.
The next thing we have to discuss, because we have to give an account to our friends, is that we have to give a friendly report on the membership movement.
Mr. Ahner: “I am astonished that there are people here who do not belong to the German Section; I thought this meeting was only for members of the German Section.
Dr. Steiner: “You obviously have never attended a general meeting outside of the German Section, otherwise you would know that all general meetings, in whatever section they may be held, are open to all members of the Theosophical Society. This has always been the case.
Mr. Ahner: ”I beg your pardon.
Ms. von Sivers: “The number of members is 2489 compared to 2318 last year; 330 have newly joined, 132 have left or can no longer be found and have therefore been deleted, 6 have transferred to other sections, 14 have died, and 7 are in doubt. 3 new branches have been established: Augsburg, Erfurt, Hamburg II. The number of branches is 54, the number of centers is 4, and 1 center is dubious.
Mr. Seiler: “The cash report is as follows”:
Income:
Cash balance 1910/11 1446.68 marks
Foundation deeds 30,
Entry fees 1700, contributions 7781.37
Voluntary contributions 37.10
Interest 322.20
Income 11,317.35
Expenses 11,291.46
Cash balance on
August 31, 1912 25.89 Expenses:
Bureau expenses and fees 3030.70
Rent account (halls for general meeting, audiences) 1410.
Account of communications 1076.30
Postage, telegrams etc. 484.30
Expenses of various kinds 376.15
Business expenses, wages, etc. 1541.89
Adyar headquarters 1576.24
Section congress dues —,—
Printed matter 27,—
Transfer to bank account 1768.88
Expenses 11291.46 Marks Balance of assets Cash balance as of August 31, 1912: 25.89 marks Balance at the bank: 3789.33 Movables: 457.65 Total assets as of August 31, 1912: 4272.87 marks
Mr. Tessmar, as auditor, reports that he and Ms. Motzkus have duly examined the books and found them to be in order.
Dr. Steiner: “Does anyone wish to speak about these reports? Since this is not the case, I ask that our friends be granted discharge.
(The discharge is granted.
Dr. Steiner: “We now come to the third point, the discussion of pending matters. Does anyone wish to speak on this? Since this is not the case, we come to the fourth point, proposals from the floor.
The first proposal is as follows:
To the Executive and the members of the
German Section of the After the undersigned had become aware that the name of the Besant Lodge, originally founded in Berlin, had been abolished and that the same association had been given a different name, they decided to found a new lodge with several like-minded people to uphold the spirit of the principles originally prevailing in the Theosophical Society and represented by Mrs. Besant. The request to join the German Section was rejected by the Section's General Secretary, Dr. Steiner, on the grounds that the members of this new lodge belonged to the Order of the Star in the East, which he described as a “sect.” This was a purely personal opinion, which cannot possibly be decisive in such an important theosophical matter, because one could just as easily right one could just as well make the same assertion about the “Anthroposophical Society.” In order to make the founding of the lodge in question possible, we were forced to seek affiliation with Adyar, which was readily granted to us. Nevertheless, this was only a way out for us, driven by necessity, and we cannot quietly accept the insulting, completely unfounded rejection of long-standing and completely blameless members who were always seriously endeavoring to work for the spread of the genuine theosophical spirit, nor the insulting exclusion from a community to which we belonged for so long, for the same meaningless reasons. Where is the principle of tolerance that is always mentioned first in Theosophy? We believe that it should not only respect different religious beliefs, but also allow freedom of thought in every respect, especially when it comes to such a high ethical task as that pursued by the Order of the Star in the East through its preparation for the appearance of a future world judge, as admitted by almost all religions. We believe that the equality of all world views, which is guaranteed to new members when they join the “Society”, must be upheld here if it is not to become an empty phrase and bring down the reputation of the “German Section”. We must therefore protest most strongly against the treatment we have received and ask the esteemed General Assembly for its support, so that we may be granted the right to affiliate our lodge to the German Section. Berlin, January 6, 1913. The board of the Besant Lodge in Berlin.
[Rudolf Steiner:] “The application is signed: The board of the Besant Lodge in Berlin. I do not know the names of the board members of this branch. The second application reads:”
Proposal to the General Assembly of the
German Section (National Society) of the
Theosophical Society in Berlin in February 1913. The undersigned propose that the General Assembly resolve: 1. The van Leer proposal adopted by the Ninth General Assembly on October 30, 1910 (Mitteilungen, Cologne, XI, page 8), according to which, in addition to the signatures of two guarantors for the admission of a new member, the third signature of the chairman of the relevant section branch is also required, is hereby repealed. 2. Furthermore, it is determined that the requirement of prior participation in a preparatory course for the admission of a member to the Society, which has been in use to date, shall no longer be applied. In the future, as in the other branches of the Society, acceptance of the purposes of the Society shall suffice for admission as a member of the German Section, without regard to the beliefs or other views of the applicant. 3. The amendment to $ 8 of the Section Statutes adopted by the Seventh General Assembly on October 26, 1908 (Mitteilungen, Cologne, VIII, page 7), according to which every member of the Executive Board who had been in office for seven years has become the non-removable holder of that office for life, is hereby repealed. From now on, the board shall be re-elected every three years at the general assembly. Oberloschwitz - Weißer Hirsch, Jan. 7, 1913.
Hermann Ahner
Chairman of the Lodge of the Grail in Dresden,
currently Mitt. Schreiberhau i. Rsgb., Jan. 9, 13. Hugo Höppener-Fidus, Dresden, January 11, 1913.
Rudolf Schaefer,
member of the Lodge zum Gral. Reasons for this proposal: 1. The requirement of a third signature for the admission of a new member is an amendment to §§ 28 and 29 of the general statutes of the society. A section is not authorized to change these; it has even been explicitly stated in § 37 that the statutes of a section or national society must not contradict the statutes of the overall society ('not conflict'). In § 28, the signature of two members as guarantors is required for the admission of a new member. In § 29, the issuing of the membership diploma is then prescribed without further request. This intention is particularly strongly expressed by the word 'shall' used in the paragraph, instead of 'will', in accordance with the general rules of English legal practice. 2. and 3.: The measures to be derogated by this have the express purpose of establishing certain teachings in the Section in such a way that they, like the creed of a religious community, are required of the members of the Section. This purpose has been expressly emphasized as the motive for the introduction of these measures; this is authentically reported in the “Mitteilungen, Cologne, VIIL, pages 6-7 and XI, page 8. These measures have always proven effective for this purpose, as world history teaches us. But it is precisely the purpose of the Theosophical Society to overcome the necessity for such measures and to make its members so spiritually independent that they can accept the esoteric truths and represent them rationally without such organizational protection. Such measures also contradict the main purpose of the Society: to form a core for the brotherhood of humanity without distinction of faith.
[Rudolf Steiner:] “The proposal is signed: Ahner, Oberloschwitz; Hugo Höppner-Fidus; Rudolph Schäfer.
I must point out that if this is correct, that every person who comes forward should be accepted without scrutiny, I would never have accepted the office of General Secretary, but would have suggested that a signature machine be purchased for the purpose. These proposals are also irrelevant, and the proposers must be referred to the fact that they now have to turn to the instance that is now being created, to those people who are willing to meet the unjustified demands of Adyar. Therefore, these proposals are to be addressed to the upcoming German section of the Society.
The next item we have to discuss is a proposal from Dr. Bachem, Frankfurt am Main. I am obliged to bring this matter before this forum because it is a purely human one.
(Letter from Dr. Bachem)
To the Theosophical Society, German Section;
for the attention of the Secretary General,
Dr. Rudolf Steiner, Berlin.
I hereby submit the following proposals to the Eleventh General Assembly:
- The damages suffered by the Rödelheim foundation of [Fräulein] M. Stenzel, the former chairwoman of the “Goethe branch of the Theosophical Society in Frankfurt a.M., are to be compensated
a) by the funds of the German Section of the Theosophical Society
b) through a collection organized by the Secretary General within the Society.
- The justification for proposal 1 is to be read at the General Assembly.
21.1.1913, Dr. Max Bachem, Frankfurt a.M., Finkenhofstraße 46.
Justification of the motion of Dr. med. Bachem, Frankfurt a.M., for the eleventh General Assembly of the Theosophical Society, German Section.
At the beginning of its founding, Miss M. Stenzel approached various members of the “Goethe branch” to vouch for the liabilities that had arisen. Mr. Roggenberg, deputy telegraph director, deposited 3,000 marks as a guarantee for the rent and committed himself to the rent, so Ms. Jahn and Dr. Bachem endorsed Stenzel's bill of exchange, which was used to pay for the furniture.
When Dr. Bachem was asked, he was told that this favor was a mere formality and that he would never have anything to do with the bills of exchange. He was also told that if Dr. Bachem were to be called upon to honor the bills, he would receive furniture in return.
The guarantees mentioned were taken over because [Fräulein] Stenzel stated that the Rödelheim foundation enjoyed the support and approval of Dr. Steiner. Director Roggenberg has lost 3,300 marks in cash.
In spring 1912, Dr. Bachem received a bill of exchange for almost 4,000 marks; [Fräulein] Stenzel and Frau Jahn, who had also been summoned, did not appear in court; Dr. Bachem agreed to a settlement under which he had to pay the bill of exchange in installments of 200 to 250 marks per month.
When Dr. Bachem tried to obtain furniture in the amount of his payments, he received nothing.
He had to interrupt his practice for a month in October 1912 due to illness, was then no longer able to make the payments, and was summoned to take an oath of disclosure on January 14, 1913, which [Fräulein] Stenzel and Frau Jahn had already taken.
His marital situation was largely destroyed by this affair, and his medical career was also severely hampered as a result.
During his last visit to Frankfurt am Main, Dr. Steiner stated that the injured parties should be compensated in the requested manner. Several letters from Dr. Bachem to Dr. Steiner on this matter remained unanswered; only once did he receive a letter from a lady who told him – allegedly on Dr. Steiner's orders – that Dr. Steiner would write to Dr. Bachem from his trip to Finland.
This appears to have been another case of abuse in the name of Dr. Steiner, as this letter never arrived.
Dr. Bachem's previous cash expenditure amounts to approximately 1950 Marks; he has been sentenced to pay 2792.40 Marks plus costs, and so on, and is expected to be sued this spring for a bill of exchange amounting to 8000 Marks.
January 21, 1913, Dr. Max Bachem, Frankfurt a.M.
[Rudolf Steiner:] “In addition to this letter, a letter arrived on the last day from Director Roggenberg, in which he states that he is very annoyed that Dr. Bachem is making this request and that he certainly does not want my name to be associated with this matter.
As for the matter itself, it must be said that there can be no question of Burg Rödelheim ever having been installed with my consent. It is a purely private matter for Fräulein Stenzel and has nothing to do with the Theosophical Society or with Section matters. Miss Stenzel has explained the matter. But so few of us are connected with this matter that I myself only learned of the completed foundation through the printed matter that Miss Stenzel sent out at the time. I must categorically refuse to have had anything to do with the matter before the explanation. In Frankfurt, I only said that it would be highly desirable, if possible, to compensate our Theosophical friends who have been so badly treated. Does anyone wish to speak on this matter?"
Mr. Arenson: “Dear Friends! This case that has just been presented is indeed quite distressing, but I would like to put something else forward. This case is also typical, and we should see from it what conclusions can be drawn from carelessly tossed words, how in all such cases Dr. Steiner's name is dragged into it, and how people can be found everywhere who go along with it in some way. I would now like to ask you to make a decision to the effect that we regret the harm done to our friends, but that the assembly is not in a position to grant any kind of compensation, since the former
German Section is not at all the cause of such compensation. I would like to submit my request as follows: The meeting regrets that this has taken place. But it cannot be held responsible for compensation in any way.
Dr. Steiner: “Does anyone else wish to speak on this matter?”
Mr. Daeglau: “Perhaps it would be good to point out to our Theosophical friends that this example can be a very good lesson. It is often said how necessary it is to bring Theosophy into real life. Here an attempt has been made out of enthusiasm. This example shows that goodwill alone is not enough. Those who want to do something like this must also really know practical life in order to realize the Theosophical teachings in it. Anyone who has had the opportunity, as a businessman or as someone familiar with business, to observe this undertaking from the very beginning must have felt a pang of pain in their heart when they considered the consequences, when they saw what was being prepared. Enthusiasm alone is not enough, and it is not enough to rely on the fact that, as a theosophist, you are dealing with people who understand more about life than the entrepreneur himself. The person who wants to start a business is easily inclined to listen in and interpret the knowledge and opinions of others favorably. He undertakes it without having enough knowledge and makes mistake after mistake. But if the venture fails, he believes that all the cleverer people are also responsible for it. Let us continue to apply Theosophy to practical life, but let us also be practitioners and not just enthusiasts."
Mr. Lippelt: ‘Two members have fallen on hard times. I would like to appeal to the Society in general for help. A collection could be organized.’
Dr. Steiner: “Does anyone else wish to speak? If not, Mr. Arenson will now read out his formulated request.
Mr. Arenson: ”The present assembly expresses its regret to Dr. Bachem that he has suffered damage in the manner described as a result of the Rödelheim-based company. However, it is not in a position to take any steps in the matter that could lead to the coverage of the debts he has contracted."
Dr. Steiner: ”It is really extremely difficult in such a case. If, on the one hand, Dr. Bachem has suffered damage, the situation is such that one would really like to help, but there is no end in sight to these things. Because it is not possible that if some theosophist decides to establish something here or there, and others let themselves be talked into it, and lose their money in the process, that the Theosophical Society as such can be held liable in any way. In principle, I must admit that it is difficult to understand how Dr. Bachem can sign bills of exchange and be told that this is only a formality and that he would never have anything to do with the bills. It is well-meaning, but really too careless to be told that signing bills of exchange is a mere formality. Of course, if a number of members want to do something about it, that would be very nice, but for us to do it as a whole, that really doesn't seem possible. So I ask those in favor of the Arenson motion to raise their hands.
(The request is accepted.)
Dr. Steiner: “We come to the next point. Reports of the branches. Does anyone wish to speak?”
Mrs. Dr. Grosheintz: “I just want to ask, what about the charter of the individual lodges?”
Dr. Steiner: “The question is settled. It would have been complicated if we had waited for each lodge to be asked to recognize the new General Secretary and to belong to Adyar: it is simpler, the members no longer consider themselves members of the German Section of the Theosophical Society. This is, after all, the truth. It is in the interest of the members to consider themselves as having been expelled from the section. Of course, each lodge can report to the new general secretary of the German section. A new charter (certificate of incorporation) will then be issued by the new Secretary General, who will be appointed, and those who wish to continue to belong to the Theosophical Society Adyar will have to join this new German Section or Adyar directly. In either case, they would no longer have anything to do with our movement, to which I am attached, because we want to work without being subject to the most nonsensical accusations. Those who want to have something to do with us should confess that faithfully, and those who do not want to do that can join the new German Section or Adyar. That is what it will be about in the future. The German Section and all its functions have ceased to exist. I have already explained at the opening of this friendly gathering that it was only with great pain that I and all those who understand the situation have seen what had to happen. It has happened because we considered it our duty to belong to the Theosophical Society, and we had to see with deep pain that this has been made impossible for us.
Our work has produced many things, and hardly a day has gone by recently when we have not been confronted with the obstacles and difficulties that have to be overcome when it comes to bringing a spiritual movement into the world honestly, sincerely and purely.
Let me mention one more purely symptomatic point, not to harp on trifles but to show how it is possible to arrive at a sound and healthy judgment despite constantly hearing such expressions: Everyone strives for the truth, but one cannot always know whether one is on the path of truth. But the one who seriously wants to can know in many cases what is truth and what is not truth. Anyone reading the “Message of Peace” will find that the quotations are all inaccurate. But to say that everyone strives for the truth, in such a case means that one does not want to see things as they really are. And if one does not want to see them, then one cannot understand them either. If the person who has quoted incorrectly says that he has added the word “only” to make the matter clear, then the answer is one that the author of the refutation has given very very cleverly: whether it serves to clarify if one says instead of: “My friend went on the ice and put on warm gloves,” “my friend went on the ice and just put on warm gloves.” (Great hilarity.) Clarifications are of this kind.
It would be desirable to open your eyes and see what it is actually about. For example, an announcement from a bookshop appeared with the words:
Dr. Steiner has already made a start in Germany, but the plutocratic-autocratic direction he represents is not suitable for promoting today's spiritual and social progress in an all-round way because of its one-sidedness. Therefore, a contemporary popular form had to be found that would make it possible for those treasures to be made available to the public in an undogmatic, freely accessible way and without clerical paternalism. These Rosicrucian lesson letters provide a conclusive overall picture of Rosicrucian research and world view. The beginnings of their development are to be found on German soil. They were further elaborated in the etheric atmosphere of California, which was much more favorable for Rosicrucian research.
It is necessary to be attentive, to open your eyes and not always be asleep as a theosophist. It would be advisable to see what has actually been developed in California. But I want to show you that you can draw the right conclusions if you want to by reading a letter to me from someone who is opening his eyes:
'Dear Sir, May I dare to approach you with one or even more than one question? First of all, I must mention that I am here for a short visit and that I live in Salina, Kansas, US. There, some time ago, two friends and I had a book sent to us that had been recommended by the Esoteric Library in Washington, D.C.; the book is called “Rosicrucian Cosmo-Conception on Christian Occult Science by Max Heindel. In the preface, we noticed the peculiar way in which Mr. M. H. refers to the name of Dr. Rudolf Steiner, whose teachings are similar in the main lines of his teachings, etc., etc. - In short, the preface prompted me and later my friends to read your book 'Theosophy' and 'Initiation and its Results'. It is a mystery to us how it is that whole sentences in 'Cosmo-Conception' can be compared almost word for word with those contained in your books, and so we thought: 'Did that Mr. Max Heindel borrow the teaching that he is trying to spread in America, but mainly in California, from you?'
This is a letter from someone who looks at the facts and comes to a judgment. I only had to reply to him with the fact that Max Heindel lived among us under a name other than [Grasshoff] and listened to and copied many of my lectures and cycles. And it is indeed the case that in Germany, initially, a certain direction was established, and then, in a rather strange way, Max Heindel found a form that was “in keeping with the times...” (see above). Then the gentleman in question left and put something together from lectures of mine and presented it as something new.
We are learning some rather strange things. On the one hand, our work is presented here as plutocratic, as autocratic and as one-sided, and in the etheric atmosphere of California it is passed on as having matured and changed. Perhaps it will even come to the point that Max Heindel is simply translated into German, and then they will campaign against me with things that are my own. ... Therefore, I ask you to take a closer look at these things.
It was truly a martyrdom to work in the Theosophical Society, and it is also quite difficult to work when the co-workers do not take an interest in what is going on. It is then quite difficult to advance the matter.
It must be emphasized that we were faced with the fact that, for reasons of spiritual cleanliness, we were unable to join a movement, such as the Krishnamurti movement. And one must look at The Star of the East in such a way that a little boy is the head of this 'Star of the East', and if we wanted to have anything to do with this 'Star of the East', we would be sinning against the present spiritual current of our time. The father of the two boys has brought an action against Mrs. Besant to get his sons back. Anyone who is aware of the issues involved and who, out of their sense of truth, has nothing to do with the so-called 'Star of the East', can simply say in such a case: nonsensical demands become impossible demands. For I would like to know the person who, without delusion, has seriously examined the whole Krishnamurti affair and can still be a member of this Star of the East. That one could tolerate this alliance in a society seeking truth is impossible. But it is also impossible, in this case, to speak of tolerance or anything similar.
Even if, on the one hand, it causes us the deepest pain that we can no longer work within a society that has become dear to us, the truth, whatever the world may say, is this: We cannot help but stand on the ground of truth, in the face of which there is no playful skirmishing, no playful concepts. There are no different opinions about the fact that someone uses false quotations, that two letters do not match. Anyone who still speaks of the fact that one cannot decide does not want to stand on the ground of truth.
If we want to make progress, we can only do so on the basis of unvarnished truth, and we will be glad that in the future we will never again be confused with those who spread objective untruths and all kinds of nonsense. We will try to move forward. Those who join us in this way will find the way with us. But those who, even today, still find it easy to tell Adyar instead of the others that things could have been done either way, can only be told to support Adyar. But we only want to stand on the ground that has already been characterized as the ground of truth and truthfulness. There can be no other! And if anyone likes, they can use playful words to tell us that we are to blame for what has happened. In good conscience, we answer with the words that we are allowed to quote: Here we stand, we could not have done otherwise, the spirits of the world, the divine spirits, may help us. And so it may continue.”