# The History of the German Section of the Theosophical Society 1902-1913

## GA 250 — 29 March 1913

### 52. The Latest Developments II

*Address by Rudolf Steiner after the cycle “What significance does the occult development of the human being have for his sheaths and his self?” (GA 145)*

As I mentioned at the beginning of this lecture cycle, this lecture cycle itself was a solemn, serious event for me in a certain way; a solemn, serious event because we have, so to speak, the first lecture cycle within the circle of our Theosophical friends after - let's call it today from the one aspect from which we can also look at it - after our liberation from that which, in a certain way, fettered us after all, fetters that we, if we really want to progress with the demands of the spiritual development of humanity, should have found increasingly unbearable and unbearable.

I think it was quite palpable at some points in this lecture cycle that certain inhibiting spiritual forces have now been cast off, and that many things – I don't know if it was felt much – that many things could be brought before the ears of our revered friends in a less inhibited way from the secrets of higher existence, more than was the case in earlier times, when we still carried around the sorrow - which in some respects was a sorrow for us - that thought forms were introduced into our society that came from sources that gave these thought forms, even if they had only spread to people through books, a certain inhibiting influence.

Because when we are dealing with spiritual matters, we are dealing with real forces. We are dealing with a liberation, with the fact that thoughts that used to inhibit us are now – I don't want to say how – withdrawing from our ranks, really withdrawing; thoughts that previously – I don't want to say how – worked within our work. Perhaps in the not too distant future the world will be able to see for itself what these thought forms and various elemental forces are that used to mingle with our ranks from some quarters, but in more recent times have poured into our work only in the form of a distortion veiled in the well-known objective untruths.

We will increasingly feel that what has happened is a liberation; but many things will have to be understood, my dear friends. We have noticed in particular in Germany that a certain movement with pretensions has emerged, the truthful description of which would be nothing short of an outrage; because the way, for example, our opponents in Germany have , which led to the necessary defense, showed everywhere, in every point, the opposite of what must be striven for by a real occult movement, showed everywhere a desire for tyranny poured into objective untruths. A true occultist can only come to want to have nothing to do with those whom he knows cannot belong to him; that is, not to want them in his ranks. That is the only principle that can prevail in an occult movement: positive work and the right not to want to take care of others who work on a different ground. That was the only thing that was claimed within our ranks. And the one who examines will be able to find this ancient, sacred criterion of real understanding of the occult realized precisely in our ranks.

Mocking real occultism was the demand that, for example, the German section had to accept anyone who, in their own opinion, but not in the opinion of this section, had to belong to it. What our opponents demanded of us in the past, and why they hurled every kind of untruth at us, was the same as the demand that people should not walk on their legs but on their heads; only in our time things are not pursued to their ultimate consequences.

It has come to the point that in the last “Mitteilungen” it had to be said that one of the representatives of the “Besant system” in Germany went so far as to say that he did not understand how that strange boy could have gone through the kind of development he was supposed to have gone through. Because, says the gentleman, Annie Besant parades with him as the coming Christ; the expression 'parades' was used; but anyone who has read the so-and-so many incarnations of that strange boy will already know that Annie Besant does not mean the Christ of the Gospels by this; she only says - says that gentleman - to European humanity that he who she does not consider the Christ is the Christ. Well, I believe that if it is possible for someone to write such things, it is proof enough for a cause that should not be further characterized.

So it can mean a relief, which is what happened. You may also have felt this way about this cycle, which was in a sense a solemn and serious one for me because it was the first in our new work, in our new creative endeavor; and indeed there could be nothing else but a feeling of gratitude for this work, which has offered us the opportunity to accept with a certain equanimity all that has come our way in such a repulsive and intrusive and often so brazen manner.

So let this series of lectures, my dear friends, who have taken part in it, be felt in your hearts as a kind of inauguration of a new period of our work. That is how I greeted you at the beginning of this cycle; and I think that in a way we were in agreement; and if we, my dear friends, have not seen some people sitting here who might have been here if events had not taken the turn they did, then another thing, if we feel it right, may lift us above all that: This lecture cycle has shown us, right before our eyes and close to our hearts, that the personality who is so

has become so dear to us and will remain so dear: our dear, highly esteemed Edouard Schuré, who has done so much for modern esotericism in the West in the form of an immensely valuable literature. That this personality has graced us with his presence at this lecture cycle of the Anthroposophical Society is a gift that we cannot value highly enough.

I just wanted to give color and nuance to the words of greeting that I am addressing to you at the end of this lecture cycle, to the effect that we feel united in our souls, in our hearts, in the old theosophical sense that we mean, even where we and that we will feel, feel like a spatial, a physical togetherness, as with such a cycle, as the starting point of a belonging together of souls, of hearts for the spiritually lasting, for that which may work on the spiritual development of humanity.