The Rudolf Steiner Archive

The Theosophical Society (Madras Headquarters) German Section.

To the esteemed members of the German Section of the Theosophical Society.

Dear friends!

The undersigned takes the liberty of inviting you to the fifth general assembly, which will take place on October 21, 1906.

The following will take place:

1. The business part: Sunday, October 21 (Berlin Wilmersdorf, Motzstraße 17) 10 a.m.

Program.

I. Opening of the meeting and welcoming address by the Secretary General.

II. Reports of the General Secretary, the Treasurer, the Recording Clerk and the Auditors.

III. Discussion about next year's congress of the Federation of European Sections.

IV. Final settlement of the matter of the Library of the German Section of the Theosophical Society.

V. Plenary motions.

VI. Any other business. 2. The Theosophical Program: Sunday, October 21 (Berlin W[ilmersdorf], Motzstraße 17), at 4 p.m.

Program.

1. Free lectures and discussions by members.

2. Free, informal discussion.

Saturday, October 20, at 4 p.m., the regular board meeting will take place (Berlin Wilmersdorf, Motzstraße 17).

On Saturday, October 20, at 8 p.m., members are invited to Berlin Wilmersdorf, Motzstraße 17, for free, informal conversation.

The undersigned requests that motions for the General Assembly and registrations from individual members for speeches on Sunday afternoon be submitted by October 15.

With theosophical greetings
he General Secretary
Dr. Rudolf Steiner.

In the days before and after the General Assembly, Dr. Rudolf Steiner will give a series of lectures on important theosophical [topics]. The first is scheduled to take place on Saturday, October 20, at 2 p.m. (Berlin Wilmersdorf, Motzstraße 17). The times of the following lectures will be announced in due course. On Monday, October 22, there will be a lecture by Dr. Steiner at 8 p.m. at the Besant branch in Berlin.

Dear Friends!

Certain events that are currently taking place within the Theosophical Society make it necessary for the following lines to be addressed to the members of the German Section. These events have not played a role within the German Section so far, and rightly so. Now, however, they are stirring up a lot of dust within other sections – unfortunately to the detriment of the Society – and it is inevitable that the matter will also be brought into our section from outside and will disturb minds here. That is why this letter is necessary.

The relevant procedures relate to the election of a successor to our dear and revered President-Founder H.S. Olcott. According to the statutes of our Society, the election of a new President could have been the easiest, smoothest thing in the world.

Now it is being made confusing for no good reason.

The statutes state:

“The President-Founder, Colonel H.S. Olcott, holds the office of President for life and has the right to propose his successor. This proposal is subject to the approval of the Society. The vote shall be taken in the manner provided.”

“The President shall be elected for seven years.”

"Six months before the expiry of the term of office of a President, his successor shall be proposed by the General Council at a meeting to be held by the latter. And the proposal shall be communicated to the General Secretaries and the General Secretary of the Society. Each General Secretary shall collect the votes of his Section in accordance with its statutes. The General Secretary shall collect those of the other members of the Society. A two-thirds majority of the votes cast shall be required for the election.

It is clear from this that the president-founder was granted special rights, which will no longer apply in the future.

We must now vote in accordance with these rights. This means that the Secretary General of a section must announce to the members which proposal the President-Founder has made regarding his successor. Furthermore, the Secretary General must hand over or send a ballot paper to each member of his section, which the member fills out at his or her own discretion.

Of course, no member is obliged to follow the proposal of the President-Founder, but may put the name of his or her choice on the ballot paper. The completed ballot paper is then to be returned to the Secretary General.

For the German section, everything necessary in terms of the statutes has basically already been done, except for the election itself. And this must be done in accordance with the instructions of the Vice-President, who is to perform all the functions of the President until a new President takes office. The current Vice-President is Mr. Sinnett. The election in our Section will be carried out properly at the right time.

So far, then, everything is in perfect order.

But disorder is brought into the matter by the following.

Before his passing away, our revered President-Founder sent to the General Secretaries and to others all kinds of circulars in which he announced that he had received instructions from higher worlds to appoint a certain personality, namely Mrs. Besant, as his successor.

The president-founder claims that certain masters, who are referred to in Theosophical circles as M. and K.H., appeared to him and gave him the aforementioned instructions.

Whether or not these instructions are genuine is a matter for esotericism. It would have been necessary to completely ignore this whole matter in the administration. For it is no one's business but Olcott's from whom Olcott accepts advice regarding his successor. It does not matter whether Olcott has taken advice from an ordinary person or a supernatural power.

One can be of the opinion that Olcott should not have communicated the whole thing. But this communication can be attributed to a weakness of his last seriously ill times. It is also due to this weakness that he said, contrary to the statutes, that he was appointing his successor. Because the statutes do not give him the right to appoint, but only the right to propose.

It would therefore have been right to extract the right thing from Olcott's circular and ignore everything else.

This has not been done in various sections.

There is a lot of discussion about what does not belong to the election matter. This carries the risk that a purely administrative matter will be mixed up with esoteric matters. Especially if one takes the correct esoteric point of view that our teachings go back to supersensible sources, then one should carefully avoid bringing a purely social matter like the presidential election into any connection with supersensible powers. It would contradict all esoteric principles to draw the supersensible into the discussion, which can always arise in a presidential election. It should be emphasized here that it would not actually be necessary in principle to say the following, and that it is only said here to prevent misunderstandings that may be caused by discussions in which the leadership of the German Section is innocent, but which have unfortunately arisen.

None of the individualities that we can recognize in supersensible vision will ever interfere in a matter such as the current presidential election. That would be to bind our will, but these individualities want to free our will through the way they relate to us, so that it can make the right decision in each individual case. That is why currents of spiritual life never come to us from them in a form that could impair our free choice. I am saying something that goes beyond the powers of the General Secretary, but I must say it as a friend of the members.

There will also come a time when I will be able to say how the statements made by Adyar are actually worded. It would not be appropriate for me to talk about this now.

I would just like to ask the members, especially at the present time, to carefully distinguish between official statements and unofficial ones. A completely private message, for example, is the one Mr. Mead has now sent to the branches. It is to be understood as nothing other than Mr. Mead's personal view. All official communications to the members can only come through the General Secretary of a section. The Deputy President, Mr. Sinnett, will also only pass on all communications to me, and I will duly pass everything on to the members.

This is to clarify the situation.

Other matters as soon as possible.

With theosophical greetings,
Dr. Rudolf Steiner
General Secretary of the German Section
of the Theosophical Society.

Dear friends!

As you know from the letters I have written to the individual members and to the chairmen of the branches, we will soon be obliged to elect the successor to our dear deceased president-founder. The circumstances of this election in general have also been discussed in these letters. I am now addressing the matter to the dear friends of the board in these lines. I emphasize once again that in formal terms there is no ambiguity at first. This ambiguity could only arise later from an imperfection of the statutes, which I will discuss below.

I first quote the relevant passages of the statutes, in the version in which they have been established since April 1905.

They read:

§.9. The President-Founder H.S. Olcott holds the office of President for life and has the right to nominate his successor. This nomination is subject to confirmation by the Society. The vote shall be cast in the manner prescribed for the election of the President.

§.10. Six months before the expiration of the President's term of office, the General Council shall, at a meeting convened for that purpose, nominate his successor, and the nomination shall be communicated to the Secretaries-General and the Archivist. Each Secretary-General shall collect the votes according to the rules of his Section, and the Archivist shall collect the votes of the other members of the Society. A majority of two-thirds of the votes cast shall be necessary for election. Now I would also like to add the names of the members of the General Council:

Ex officio: A. P. Sinnett, Hon. Sir S. Subramaniam Iyer, W. A. English, Alexander Fullerton, Upendra Nath B su, Bertram Keightley, W. G. John, Arvid Knös, C. W. Sanders, W. B. Fricke, Dr. Theodor Pascal, Decio Calvari, Dr. Rudolf Steiner, Jose M. Massö. In addition, the following assessors: Annie Besant, G. R.S. Mead, Khan Bahadur Kaoroji Khandalwala, Dinshaw Jivaji Edal Behram, Francesca Arundale, Tumachendra Row, Charles Blech.

Now it is quite clear that these provisions contain regrettable ambiguities, and that if the current election does not produce a positive result on the first ballot, we have no provision at all for this eventuality, unless, as some seem to be doing, we assume that the General Council can then make a second nomination. But such a thing is not mentioned in the above passages, in any case. Furthermore, it should be considered that if the statutes are interpreted literally – and we must undoubtedly adhere to such an interpretation – the member can do nothing but either elect the person designated by the president-founder or express on the ballot that he does not want the latter. It would therefore serve no purpose at all to write any other name on the ballot paper. Whether what is supposed to happen here can still be called an election seems at the very least questionable. After all, you can only say yes or no. But of course we can do nothing other than adhere to the statutes in the present case.

In January, the president-founder sent me a circular in which he announced that the Masters had appeared to him at his sickbed and had caused him to appoint Mrs. Besant as his successor. Nothing more was stated in this and similar letters than that the president-founder was nominating Mrs. Besant as his successor. Officially, no consideration could be given to the fact that the President stated that he had received the advice of the Masters to do so. For by such consideration we would have conjured up esoteric questions, such as those concerning the Masters and the truth of their appearance at Olcott's sickbed while dealing with a purely administrative matter, such as the election of the President. And we have had painful enough experience of where that leads. In other sections, they did not do what seemed to me to be the only right thing, to simply remain silent about the master apparitions, how esoteric questions are to be treated in mere business, but they spoke about them. And that has also generated a flood of writings and counter-writings, a regrettable discussion in which things are discussed that can only be discussed in quiet esoteric work and certainly not during a presidential election. Officially, nothing could be considered other than the nomination of Mrs. Besant by the president-founder. Officially, nothing else concerned us, because it was Olcott's business to decide whether he sought advice from an ordinary mortal or from a master. The members had to consider nothing else but the nomination, and then decide whether they considered Mrs. Besant to be the appropriate person or not. This is not to say, of course, that unofficially the appearances of the Masters could not have been announced so that the Council, which for Olcott was one, could also have become one for those who believe in the Masters, and who can also believe that the appearances in Adyar were really the Masters. So it was quite clear what I had to do as Secretary-General. First officially announce that it is Olcott's wish that Mrs. Besant be elected. Then, after Olcott's death, carry out the election. And at the same time, unofficially, as a friend, let the confidential information about the Master's appearances reach the members. To initiate the election before Olcott's death would have seemed absurd to me. For if one could have spoken of Olcott's imminent death as an esoteric, it would never have occurred to me to base an administrative act on it. After all, in theory, Olcott could have lived for another ten years. Since the term of office for the new president is only for seven years according to the statutes, we would have had two presidents if Olcott had lived for another ten years, the second of whom would never have been able to take office. Now I must confess that it is completely beyond me how some sections can initiate the election while Olcott is still alive. Now, immediately after the passing of our dear President-Founder, I received an official letter dated February 28 from Vice President Mr. Sinnett, which stated that the election should take place in the month of May and that only those ballots sent to the General Secretaries between the first and last of May would be valid. This gave me a definite and indisputable directive. I had to carry out the election in May. Mr. Sinnett is rightly in charge after the President's death. It is therefore also up to him to conduct the election.

The German section will now also proceed in line with Mr. Sinnett's letter.

Each member will receive their ballot paper with the necessary information at the appropriate time.

If nothing else had happened, I would not have needed to write to our dear Theosophical friends. After all, everything is actually clear.

But now, as a result of the unusual communications mentioned, extensive discussions have taken place. Outside the German Section, people have spoken out against the authenticity of the Master's apparitions. Even the oldest members of the Theosophical Society have done so. Some have turned against Mrs. Besant quite fiercely. It was said that Mrs. Besant already has too many offices. She cannot have other ones as well, etc. Finally, fierce attacks on Mrs. Besant have appeared because of an article she wrote in the [March] issue of the “Theosophical Review”. Of course, it is not possible here to reproduce the content of this article in detail, and a brief summary could all too easily be accused of subjective interpretation. I would therefore like to quote here, not in my capacity as General Secretary, but as a friend of the members, what I said about it in the 33rd issue of the magazine “Luzifer - Gnosis”:

“This article could be understood as containing nothing more than the following."

The Theosophical Society demands that its members recognize a universal brotherhood of humanity. Anyone who recognizes that the Society has such work to do that is suitable for bringing about such a brotherhood can be a member of the Society. And one should not say that a member can be expelled for actions that cause offence here and there, provided that he recognizes the above rule of the society. For the Theosophical Society has no moral code, and one finds actions among the greatest minds of humanity that might offend someone depending on the circumstances of his time and country. I must confess that I regarded this essay as a correct and even self-evident consequence of an occultist attitude, and that I assumed that other Theosophists also think this way, until I came across the April issue of the

From all this and many other things, it has become clear that there has been opposition to Mrs. Besant within society for a long time. This fact has been known for a long time to those who have had the opportunity to observe certain events. It has now only come to the surface, with Olcott's unexpected nomination of Mrs. Besant for the position of president. It will also be strange to many, however, that even old friends of Mrs. Besant have now fallen away from her or taken sides against her.

Now, I would like to distance myself as much as possible from influencing anyone in this case. However, I do feel obliged to say a few words that may be useful in forming one's own opinion.

It has been said that Mrs. Besant acts on the advice of the masters or even on their orders. It is certainly a confusing fact. Some individuals have pointed out with all their might that the existence of the Masters is not a dogma for the Society, that one can be a perfectly good member of the Society without believing in the Masters. It was further said that one could generally be convinced that there are Masters, but that one could therefore still consider the revelations at Olcott's sickbed to be deceptions or the like. It was further emphasized that if something like orders given with master authority were issued in a matter that, like an election, must be left entirely to the discretion of each member, it would inevitably lead to psychological tyranny.

These are the things that the opponents have put forward. Now let us see what they themselves say on this main point. Her own words in a document dated Benares, March 24, are: “In regard to the statements made by Colonel Olcott in his letter of information” – referring to the above-mentioned letter of January about the master's appearances – “that his master had appointed him to make me his successor, I declare with all certainty – in view of letters received from some dear friends, who for this reason alone intend to cast their vote against me, that the Colonel made these communications truthfully and in full possession of his senses, and that I myself received the order to take them over, especially in my own behalf as well as in his presence. I would rather be rejected on the strength of my Master's word than succeed through denial of what, in my opinion, leads to higher honors than any election by the applause of the crowd. While many members do not believe in the Masters, and others deny this particular revelation, the Theosophical Society draws its essence, its life, its strength from the Masters, and like H.P.B. and Colonel Olcott, I too am their servant, and only as their servant do I carry out my work in the Society. I do not ask anyone to believe, but I must assert my own faith. Separate the Society from the Masters, and it is dead. Those who do not wish the second President to have this faith should vote against me.

Two things are clearly expressed in these sentences. Firstly, that Mrs. Besant wants to do everything she does in the sense of the Masters, and that she only believes in the Society to the extent that the work of the Masters is expressed in it. Secondly, however, that she considers the revelations of the Masters to be absolutely authoritative.

One can now fully agree with the first point, but not with the second.

I can only give assurance here that I myself am not yet allowed to say what I know about the phenomena in Adyar. But the time will surely come when I will be able to speak openly to Theosophical friends about the matter. So the choice will not depend on this knowledge of mine.

Now I must say openly that I foresee many difficulties that could arise for our work in the German section because of Mrs. Besant, precisely because of her occult position and many other things. I am not hiding the fact that I also have serious concerns. And few suspect how difficult it is for me to say such things here.

I would just like to say something that could be useful to some people. One can want to be a servant of the Masters, one can firmly believe that the Society only makes sense if it does the work of the Masters, and yet one does not need to take the revelations that are now being proclaimed from Adyar as one's guiding principle. It is not true, as many seem to believe, that these revelations either come from the masters, according to whom one has to act, or that they are illusions. As every true occultist should actually know, there is a third possibility. But since, as I said, I cannot talk about the revelations themselves, these hints will have to suffice for the time being. In any case, however, it is the case that one did not need to agree with Mrs. Besant's particular spiritual direction and yet could admit that under the current circumstances she is the only candidate for the presidency who can be considered. For one must bear in mind that the opposition to Mrs. Besant is not based on her personality, but that those who are now turning against her are turning against spiritual life itself. They will certainly not admit this so readily, but it is so. There is a current in society that, if it were to prevail, would gradually extinguish spiritual life. As a result, society would perhaps become an association for the comparison of religions, for philosophical considerations, for ethical culture or the like, but would not remain a spiritual brotherhood. One can also take the position that one cannot go along with Mrs. Besant's spiritual direction, but one wants the spirituality of the Society to be preserved at all costs, and therefore, under the present circumstances, one must elect Mrs. Besant, even if it might later lead to conflicts over her spiritual direction. We must accept this fact as being determined by the circumstances of the Society.

In the near future, I will send each member a ballot paper with information, and thus initiate the election in the appropriate manner.

If you would like to write to me about my remarks, I would be very grateful if you could do so as soon as possible so that it reaches me before the election.

With warm theosophical greetings
and best wishes,
Dr. Rudolf Steiner
General Secretary of the German Section of the Theosophical Society.
Berlin, April 28, 1907.

May 8 is the anniversary of the passing of Helena Petrovna Blavatsky from the physical plane. It will therefore remain as a day of remembrance within the Theosophical Society. Theosophists may direct their thoughts in particular to the spiritual mediator of a tremendous stream of spiritual wisdom and spiritual power in our time. And on this day, they may be especially mindful of the important occult truth that thoughts are facts. When we direct our thoughts to the spirit that was embodied in the physical body of HP Blavatsky until May 8, our thought powers provide this spirit with the bridge through which it can shine into our souls during the moment of celebration. And through this illumination of our souls, HPB can also be present in the work that is connected with her earthly deeds. — It will be of great help to our movement, especially in the present difficult events in society, if we present these facts to our souls on the White Lotus Day. This will give us the strength to do good in society. And on this day in particular, we should bear in mind the significance of the life of HP Blavatsky. The course of human development had brought it about that in the second half of the nineteenth century, life had to be permeated by the spirit of materialism. This is more the case than people today can admit. For the man of the present has forced his way of thinking and his direction in life into materialistic habits, so that he is often still materialistic in his feelings and perceptions, even if he strives to be an idealist in his thoughts. The great leaders of humanity, the masters of wisdom and of the harmony of perceptions, have poured a stream of spirituality into this materialistically colored life. And the soul of HP Blavatsky was the gateway through which this stream flowed to humanity. To recognize this, all that is needed is an unbiased look at the works of HP Blavatsky. Today we are able to examine many of HP Blavatsky's occult messages through these works. And those who can test them will only become greater admirers of the creator as a result of this examination. It can be said that HP Blavatsky's opponents can only be those who are unable to penetrate her works.

But anyone who might doubt that HP Blavatsky was in contact with the great Masters of Wisdom and of the Harmony of Feelings would have to answer the question: Where do the spiritual truths of her writings come from, which only those who do not understand them can doubt? For the one who understands, these truths are facts, and he needs no others. Or where have such truths ever been obtained other than from the sources where initiation arises? What is needed other than this realization to bring the significance of HP Blavatsky to mind?

And in this year in particular, we remember with deep love on the day of the lotus also the brave fellow campaigner of HP Blavatsky, who has now also recently left the physical plane. It was only through his energy and organizational talent that the stream of spiritual life flowing through HP Blavatsky was also embodied in a society.

If HP Blavatsky's cultural achievement is shrugged off in small circles, or if the vast multitude of people in the world are still unaware of it, then the Theosophists may remember that contemporary writers of the Christ Jesus also say nothing about him. The great advances of human evolution must arise from small beginnings. And the Theosophists must remember that their strength is reckoned with in the spirit of the world's course, that it is through this strength that the rise of the Theosophical movement is to be effected. The exalted guides of humanity are the souls of this ascent; but just as the human soul must organize the body out of the substance of the flesh in order to function on the physical plane, so the guides of humanity must form the spiritual body that is to serve their work out of human souls. And it is up to us to make our souls available to them by surrendering to spiritual wisdom.

In this sense, the human soul must voluntarily surrender to the spirit of the wise masters, just as the flesh surrenders to the service of the human soul through the wise laws of nature when the temple of the human body is built for the work of the soul.

Let us shape our thoughts in this way when we commemorate HP Blavatsky on the white lotus day.

Something of her great qualities will always strengthen the Theosophical Society if its members allow themselves to be influenced by the exemplary character of the foundress of the Theosophical Society.

The Theosophical Society (Madras Headquarters) German Section.

To the esteemed members of the German Section of the Theosophical Society.

Dear Friends!

The undersigned takes the liberty of inviting you to the sixth general assembly, which will take place in Berlin on October 19, 20 and 21, 1907.

The proceedings will be as follows:

I. On Saturday, October 19, at 8 p.m., members are invited to Berlin W[ilmersdorf], Motzstraße 17, for a free, informal conversation.

II. On Sunday, October 20, at 10 a.m. (Berlin

Wilmersdorf, Motzstraße 17), the business part

will be held with the following program:

1. Opening of the meeting and welcoming address by the Secretary General.

2. Reports of the Secretary General, Treasurer, Secretary and Auditors.

3. Election of a new member of the board to replace a resigned member.

4. Motions from the plenum.

5. Miscellaneous.

III. On Sunday at 4 p.m., (Berlin

Wilmersdorf, Motzstraße 17) a factual-theosophical

part with the following program:

1. Free lectures and discussions by members.

2. Free, informal debate.

IV. Monday, October 21, 10 a.m. (Berlin Wfilmersdorf, Motzstraße 17): Continuation of the Theosophical part:

1. Free lectures and discussions by members.

2. Free, informal discussion.

On Saturday, October 19th, at 4 p.m. (Berlin Wilmersdorf Motzstraße 17), the members of the board are requested to attend the regular board meeting.

Proposals for the General Assembly and registrations from individual members for lectures and addresses etc. on Sunday afternoon and Monday morning are requested (to be sent to the address of the Secretary General) by October 10.

Hoping to welcome as many of our dear members as possible on the days mentioned above,

Theosophical greetings, the General Secretary:
Dr. Rudolf Steiner

In the days before and after, and possibly also on these days themselves, Dr. Rudolf Steiner will give some lectures on important Theosophical topics. Further information about time and topics will be made available to each member at Motzstraße 17. On Monday, October 22, at 8 p.m., the Berlin Besant Branch will host a lecture by Dr. Steiner, to which all members of the section are invited.

The Theosophical Society (Adyar Headquarters) German Section.

Dear Members of the German Section of the Theosophical Society.

Dear Friends!

The undersigned takes the liberty of inviting you to the seventh General Assembly, which will take place in Berlin on October 25 and 26, 1908.

The proceedings will be as follows:

On Sunday, October 25, at 10 a.m. (Berlin

Wilmersdorf, Motzstraße 17), the business part will be held with the following program:

1. Opening of the meeting and welcoming address by the Secretary General.

2. Reports of the Secretary General, Secretary, Treasurer, and Auditors.

3. Election of the new executive committee.

4. Motions from the floor.

5. Miscellaneous.

On Sunday, at 4 p.m. (Berlin Wilmersdorf, Motzstraße 17), there will be a factual-theosophical part with the following program:

1. Free lectures and discussions by members.

2. Free, unconstrained debate.

Monday, October 26, 10 a.m. (Berlin Wilmersdorf, Motzstraße 17): Continuation of the factual-theosophical part:

1. Free lectures and discussions by members.

2. Free, unconstrained debate.

On Saturday, October 24, at 3:30 p.m. (Berlin W[ilmersdorf], Motzstraße 17), the members of the board are requested to attend the regular board meeting.

Proposals for the General Assembly and registrations of individual members for lectures and addresses etc. on Sunday afternoon and Monday morning are requested (to the address of the Secretary General) by October 18.

On Thursday, October 22, Dr. Rudolf Steiner will give a lecture at 8 p.m. in the architects' house (Wilhelmstr. 92/93) on Goethe's Secret Revelation (exoteric), and on Saturday, October 24, a lecture on the esoteric in Goethe's secret revelation, also in the architects' house, at 8 p.m.

On the days before and after, and if possible also on these days themselves, Dr. Rudolf Steiner will give some lectures on important theosophical subjects. Further information about time and topics will be available to every member at Motzstraße 17. On Monday, October 26, at 8 p.m., there will be a lecture by Dr. Steiner at the Berlin Besant Branch, to which all members of the section are invited.

Members are requested to notify Dr. Rudolf Steiner, Berlin Wilmersdorf, Motzstr. 17, of their attendance at the General Assembly as soon as they receive this invitation, as the General Assembly is expected to be very well attended this time and it may be necessary to find additional space.

Hoping to welcome as many of our dear members as possible on the days mentioned above,

The Theosophical greeting,

Dr. Rudolf Steiner, Secretary General.

The Theosophical Society (Adyar Madras Headquarter)

Dear Friends!

The members of the “Besant Branch” and all members of the Theosophical Society present in Berlin are hereby requested to come to the weekly meeting in Berlin Wilmersdorf, Motz-Straße No. 17, every Monday at 8 p.m.

Friends of the Theosophical Society who have not become members of the Theosophical Society can be admitted to these meetings upon purchase of a six-month ticket for 5 marks or a year ticket for 9 marks.

We request that friends of the Theosophical Society who are temporarily present in Berlin inquire with the undersigned secretary, Miss v. Sivers, about participating.

The Secretary: Marie von Sivers.
The Chairman: Dr. Rudolf Steiner.

The Theosophical Society (Adyar Madras Headquarter)

Dear Friends!

The members of the “Besant Branch” and all members of the Theosophical Society present in Berlin are hereby requested to come to the weekly meeting in Berlin Wilmersdorf, Motz-Straße No. 17, every Monday at 8 p.m.

Friends of the Theosophical Society who have not become members of the Theosophical Society can be admitted to these meetings upon purchase of a six-month ticket for 5 marks or a year-long ticket for 9 marks.

We request that friends of the Theosophical Society who are temporarily present in Berlin inquire with the undersigned secretary, Miss v. Sivers, about participating.

The Secretary: Marie von Sivers.
The Chairman: Dr. Rudolf Steiner.

The Theosophical Society (Headquarters Madras) German Section.

To the esteemed members of the German Section of the Theosophical Society.

Dear Friends!

The undersigned takes the liberty of inviting you to the eighth regular General Assembly, which will take place in Berlin on October 23, 24 and 25, 1909.

The proceedings will be as follows:

Saturday, October 23: 2 p.m. (Geisbergstraße 2): Lecture by Dr. Rudolf Steiner on anthroposophy. 6 p.m. (Motzstraße 17): ordinary board meeting. In the evening, a corresponding free get-together at Geisbergstraße 2.

Sunday, October 24: The business part of the program will take place at 10 a.m. (Geisbergstraße 2) with the following agenda:

1. Opening of the meeting and welcoming address by the Secretary General.

2. Reports of the Secretary General, Secretary, Treasurer, Secretary and Auditors.

3. Motions from the floor.

4. Reports from the representatives of the branches.

5. Miscellaneous.

On Sunday, October 24, at 4 p.m. (Geisbergstraße 2), there will be a factual-theosophical part with the following program:

1. Free lectures and discussions by members.

2. Free informal discussion.

The factual and theosophical part will be continued on Monday, October 25, at 10 a.m.

Proposals for the General Assembly and registrations from individual members for lectures and addresses etc. on Sunday afternoon and Monday are requested (to be sent to the address of the Secretary General) by October 20, 1909.

During the General Assembly, Dr. Rudolf Steiner will give four lectures on anthroposophy (the first on Saturday, October 23, at 2 p.m., see above. The other three will be a continuation of the first).

On Monday, October 25, at 8 p.m., a lecture by Dr. Rudolf Steiner will take place at the Berlin Besant Branch (Geisbergstraße 2) on the “Sphere of the Bodhisattvas”, to which all members of the section are invited.

On Thursday and Friday, October 21 and 22, Dr. Rudolf Steiner will give two lectures at the Architektenhaus (Berlin, Wilhelmstraße 92/93) at 8 p.m. on: The Mission of Wrath (The Chained Prometheus) (on October 21): The Mission of Truth (Goethe's Pandora in the Light of Spiritual Science) (on October 22).

On October 28 and 29, the two lectures will take place in the architects' house: The Mission of Devotion. The Human Character.

Members are requested to notify the General Assembly of their attendance immediately upon receipt of this invitation to Frl. Marie von Sivers, Berlin W[ilmersdorf], Motzstraße 17, as this time the General Assembly is expected to be well attended and space may need to be provided.

Hoping to welcome as many of our dear members as possible on the days mentioned above,

The Theosophical greeting,

The Secretary General:
Dr. Rudolf Steiner.

The way in which the author of this work speaks approvingly of my own attempts, both in the field of the theosophical world view and in my other scientific work, makes it difficult for me to express my agreement with his comments in the appropriate words. And since these comments in particular inevitably urge me to say something in response, I find myself in a somewhat difficult position. The assurance that I do not wish to face opposing views with less understanding than those that, like Max Seiling's, are so strongly affirmative, will certainly not be taken from me without further ado. At the same time, this is what suggests to me that there is something to be said in an epilogue. I would like to tie in with the passage on page 23 of this writing, where it is said that objections to Theosophy, which are raised again and again, are “anticipated” by Theosophy itself. It is, in fact, extraordinarily simple and easy to “refute” Theosophy. Take, for example, the view of reincarnation and karma. The adherents of this view speak of an individual human core of being. This remains as a supersensible being when the bodily organization, which serves it as an instrument in the physical world between birth and death, falls away from it at death. After a period of purely spiritual existence, this core of being reunites with a bodily organization in order to be born again for a physical life. In the building up of the bodily organization, not only are the forces at work that call man into existence as a being of his species, but these forces are joined by those that have been appropriated by the human core of being in previous lives. Now many an adherent of Theosophy, in support of the idea of re-embodiment, will point out how the children of one and the same family differ individually from each other. He will say that these individual differences cannot have been transmitted by inheritance alone, for the children have the same ancestors after all. The individuality must therefore be due to the entry of various individual nuclei of being into the same hereditary conditions. But now the thought easily arises that refutes such an explanation of the facts mentioned. The child carries within itself qualities that are inherited from the father and mother. What is transmitted from the father and mother produces a result in the child. And depending on whether one or the other element is predominant, depending on how it affects the other in either case, the predispositions of each child of the same parents can be quite individually different. One can then add: the diversity of human characters is based on the conditions in the chemical structure of the germ. And how should this not be different for different children, who descend from the same parents at different ages, etc.? Even the diversity of twins proves nothing, considering that, despite their simultaneous development, the conditions of development before birth cannot possibly be completely the same. Those who see the mental and spiritual characteristics, the character, etc., of a person as the result of variously nuanced hereditary conditions, and who thus believe themselves to be standing on the firm ground of natural science, will find the objections only hinted at here - which can be multiplied at will - quite compelling.

Those followers of Theosophy who appeal to such facts of human life as lie, for example, in the sense of one's own responsibility, in conscience, etc., seem to have more weight to bring forward. They will say: If a person feels responsible, he cannot ascribe this feeling to an inclination that organizes him from the outside, but only to his own core being, which comes into existence through birth. For how could one consider oneself responsible for something that one has not caused oneself? But all that can be said in this respect does not prove anything against the theory of reincarnation. There are many ways to explain the sense of responsibility, conscience, etc., even if one sees in man nothing more than the result of the inherited predispositions and what has been acquired in the course of physical development by the individual or the human community. Among the many possible explanations, only one shall be given here. Let us assume that human psychological development is simply a more perfect stage of animal development; that, for example, his moral feelings are only an intensification of what is found in the animal world as moral impulses. Then this higher stage will be able to bring about a situation in which human society demands certain things from the individual. If he does not do so, he comes into conflict with the outside world. He must develop the need to make himself the starting point for thoughts, feelings and actions that bring him into harmony with the life around him. Through experiencing such a need, the need must then develop to make oneself the starting point for actions that are appropriately shaped. From such thoughts then arises the development of the sense of responsibility, of conscience, of the sense for perfection, etc. Indeed, perceptive attempts have been made to explain the stated facts of the soul's life in such ways. (Among many, Paul Ree's interesting book “The Origin of Conscience” is worth mentioning.)

Furthermore, how obvious it must appear when it is shown that the corresponding expressions of the soul also cease with the loss of certain parts of the brain. Admittedly, the most diverse refutations have been put forward in this regard by thinkers who do not profess Theosophy. However, these do not seem at all suitable to convince. One can say, for example, that if a piano player has his piano strings cut one by one, he can no longer produce a sound. But that does not prove that when the sounds cease, the piano player has also disappeared. In the same way, a person's spiritual soul essence cannot reveal itself if the tools, the brain areas, etc., are destroyed. But the fact that the spiritual-soul core of the person cannot reveal itself does not prove that the disappearance of the instrument means the end of the spiritual-soul core. Expressed in this way, this thought is not convincing. After all, the pianist can still follow how the instrument is destroyed; he is not destroyed along with it. But the latter cannot be applied to the spiritual-soul core of the person. It seems quite impossible to prove the independence of the spiritual and mental core of a person's being to someone who, from his point of view, does not believe he can admit it. Nor has the idea put forward, which has been put forward countless times, been able to convince any opponent of the independence of the human soul individuality. Such thoughts will always have a value as explanations for those who, for deeper reasons, are believers in the supersensible; they have no conclusiveness for non-believers. This applies to all the “proofs” already given here for the supersensible in man. They can be adduced in connection with the decisive arguments for the supersensible; but nothing will be “proved” by them.

The opponents of Theosophy have an even easier time of it with what is said about the development of higher cognitive abilities for the supersensible. It is as obvious as can be to point out that someone who has visions, hallucinations, etc., considers them to be no less real than someone who claims facts about the supersensible world on the basis of his supposedly methodically developed cognitive abilities. One can also claim that even if something in the world of facts can be explained on the basis of such abilities, this proves nothing. Because even such an explanation could be an imagined one. One has examples of how some things that could only be explained by extrasensory powers for a certain time later found their explanation through the sensually observable conditions. These are certainly only hints; but it is easy to see how, by developing them in the simplest possible way, the assertions of the advocates of Theosophy can be 'refuted'.

It can be said that there is absolutely nothing in Theosophy that could not easily be shown to be unproven assertions, flights of fancy, etc., in the manner described. Therefore, not much can be done with anything that is put forward by theosophists in the popular form of proof. It was therefore a good idea of Max Seiling to tune his remarks to a completely different tone. One will only notice what is meant here if one is willing to respond to this tone. The author of the work makes it clear throughout that what matters is not man's position on this or that theosophical assertion, but the grasping of the basis of this world view, which, in terms of its persuasive power, points beyond the boundaries within which ordinary proof lies. I myself have therefore had to lay the foundations of this world view in a purely scientific way, and then, by building up Theosophy accordingly, show how the individual truths arise from the fundamental premises. Thus, for example, in my little pamphlet 'Reincarnation and Karma', I cannot admit that someone says the same thing as me, who puts what is presented there into a different context. In this essay I show how the consistent development of modern scientific thought must lead to the idea of reincarnation and karma. If one does not see the essential in this continuation and in the whole “how” of the presentation, one does not agree with the opinion of the small writing. Dr. Unger has continued to work in the field of the epistemological foundation of the theosophical world view. And from his expositions, too, it will be seen how futile any attempt must be to demand a method of proof for Theosophy, or to apply one against it, which the Theosophist should not doubt for a moment, that it speaks just as little for him when he uses it as it speaks against him when his opponents use it as a method of refutation. ^{1For example, no scientifically observed fact contradicts Theosophy. However, countless facts can be used to “refute” Theosophy. To the more discerning observer, the above will not appear to contradict the fact that the statements of Theosophy are in themselves absolutely logically provable. Logical proofs are something different in the epistemological sense than the characterized “proofs”!} - What is indicated here will be further explained by me in the near future; I just had to add it here with a few words to Max Seiling's remarks, because the overall tone of his writing seemed to impose the necessity on me.

The Theosophical Society (Madras Headquarters) German Section.

To the esteemed members of the German Section of the Theosophical Society.

Dear Friends!

The undersigned takes the liberty of inviting you to the regular ninth General Assembly, which will take place in Berlin on October 29, 30 and 31, 1910.

The proceedings will be as follows:

Saturday, October 29, 3 p.m. (Motzstraße 17): ordinary board meeting. In the evening, at 7 p.m. (architect's house, Wilhelmstraße 92/93), the business part will take place with the following program:

1. Opening of the meeting by the Secretary General.

2. Reports of the Secretary General, Secretary, Treasurer, Secretary and Auditors.

3. Motions from the plenary session.

4. Reports of the representatives of the branches.

5. Miscellaneous.

On Sunday, October 30th, at 4 p.m. (Architect's House, Wilhelmstraße 92/93), there will be a factual-theosophical part with the following program:

1. Free lectures and discussions by members. (Fran Elise Wolfram has announced three lectures about Paracelsus, the first of which will probably take place during this time, with the following lectures taking place in the coming days. Mr. Franz Seiler has also announced a lecture. We hope that many more lectures will be announced by members.

2. Free informal discussion.

Monday, October 31, at 10 a.m., the factual-theosophical part (free lectures by members) will be continued.

On Monday, October 31, at 8 p.m. (Wilhelmstraße 92/93, Architektenhaus), the Berlin Besant Branch will host a lecture by Dr. Rudolf Steiner followed by a recitation by Miss Marie v. Sivers, to which all members of the section are invited.

On Tuesday morning and the following days, the factual-theosophical part can be continued as needed and desired.

For the evenings: Tuesday, Wednesday, Thursday and Friday, lectures by Dr. Rudolf Steiner on psychosophy are also planned. (Since the time allotted for the General Assembly is to be devoted to the members' lectures, Dr. Steiner's cycle will only be held after the General Assembly, not during it as before, and more details will be announced during the General Assembly).

Members are requested to notify Miss Marie von Sivers, Berlin Wilmersdorf, Motzstraße 17, of their attendance at the General Assembly immediately upon receipt of this invitation.

Proposals for the General Assembly and registrations of individual members for lectures, speeches, etc. are requested (to the address of the Secretary General) by October 25, 1910.

Hoping to welcome as many of our dear members as possible on the days mentioned above,

The Theosophical greeting

The Secretary: Marie v. Sivers.
The General Secretary: Dr. Rudolf Steiner.