The Rudolf Steiner Archive

6. First General Assembly of the German Section of the Theosophical Society

Article by Richard Bresch, “Der Vâhan,” Vol. V, No. 5, November 1903

[ 1 ] Berlin, Motzstr. 17, Sunday, October 18, 11 a.m. Preliminary meeting. Eight lodges are represented, namely Berlin, Charlottenburg, Hamburg, Hanover, Leipzig, Lugano, Stuttgart, and Weimar. After Dr. Steiner had read aloud several congratulatory and welcoming letters, he proceeded to discuss the events of the past year. The behavior of the Düsseldorf and Kassel lodges is disheartening; due to various unfortunate circumstances, they have suspended their meetings and have become dormant branches. However, activity there has by no means ceased entirely, and there is well-founded hope that a revival or reawakening will succeed. What is lacking in Düsseldorf and Kassel is simply a suitable leader—a spiritual guide who possesses sufficient intelligence and a willingness to make sacrifices to lead the whole endeavor, to impress upon the members the duties arising from their new knowledge, and to inspire them to further progress through a constant supply of new material. The founding of the Weimar Lodge—in that city of the Muses so significant for Germany’s intellectual life—and of the virtually perfect Nuremberg Lodge—in that emporium no less important in Germany’s earlier history—is a cause for celebration. Dr. Steiner recommends that, where the formation of lodges is not possible, at least “centers” be established. In all strata of the population, aversion and prejudice against Theosophy are very strong, and one encounters contempt for it at every turn; nevertheless, Dr. Steiner cannot endorse the policy advocated by certain quarters—to spread Theosophy without naming it—as his own; rather, he considers it more appropriate to profess it all the more openly and to forge a path for it with perseverance, strength, and dignity. He then spoke about his trip to London for the annual meeting of the European General Secretaries, where he made it a point to learn from the experiences of the other sections in order to apply them in Germany as far as possible. Mrs. Besant showed a keen interest in our section and fully approved of what had been accomplished so far; in England, great expectations are placed on our movement in Germany; indeed, he has even received material support from the English side to such an extent that next year he will be able to appoint Miss von Rosen as his assistant, who will handle the correspondence—which he has, out of necessity, so far neglected—under his (Dr. Steiner’s) supervision and responsibility, thereby remedying a shortcoming that is felt so acutely in all lodges. In addition, matters of an internal nature were discussed that do not belong in the public domain.

[ 2 ] At half past five, Dr. Steiner delivered the announced lecture on occult historical research, which was attended by an audience of 40 to 50 people. [The] speaker explained roughly the following: After the Theosophical Society was founded in 1875, Helena Petrovna Blavatsky, with the help of her teachers, began working on the monumental work we know as *The Secret Doctrine*, in which a treasure trove of profound knowledge has been bequeathed to us. This work consists of two parts, the cosmological and the anthropological, the former dealing with the evolution of the universe and the latter with that of humankind. Over time, this work will be supplemented by a third part, which will deal with what secular science calls “history.” Historical research must, for better or worse, be content with the facts that unfold on the physical plane; Theosophy, on the other hand, which goes directly to the causes, finds the answer to all those questions that secular science has so often and so futilely struggled to solve.

[ 3 ] When we examine historical facts, we encounter three aspects: Just as the active human being is encompassed within a threefold system—the physical, the psychological, and the spiritual nature—so too are historical facts subject to such a threefold division. The external actions that unfold before our senses belong to the physical realm; the soul is the center where pleasure and displeasure, sympathy and antipathy reign; and in the spiritual realm we find the sphere where historical events originate. It is here that we must seek the true causes of all events on earth; it is here that the leading figures of history consult, face to face, with the great and invisible guides of humanity. Only when we explore the intention that drove them to act do we comprehend the often inexplicable facts of history.

[ 4 ] For example, in the fifteenth century there lived a cardinal named Nicholas of Cusa (Cusanus), who possessed profound scientific insights. Long before Copernicus, he had recognized and taught the dual motion of the Earth, though his contemporaries did not understand him. It was a kind of preparation for what Copernicus (b. 1473) was able to communicate to a more discerning generation (the 16th century). Occult researchers now unanimously teach (and Helena Petrovna Blavatsky also stated this openly and alluded to it in the third volume of *The Secret Doctrine*) that Copernicus was none other than the reincarnated Cardinal Cusa, who in this way brought his work to completion. Thus, tasks are set and solved; the soul that prepares something great returns later to fulfill and complete its mission.

[ 5 ] The speaker cited two other examples to illustrate how occult historical research operates in its challenging field, and how it connects seemingly unrelated facts in an explanatory manner; and with these examples, he simultaneously provided a glimpse of the forthcoming supplementary work to *The Secret Doctrine*: Cycles and races were the subjects of the parts published so far; the third part, Occult Historical Research, will deal with reincarnation.

[ 6 ] In conclusion, Dr. Steiner spoke at length about the Theosophical Movement. He emphasized that it was also, in the occult sense, an absolute necessity; there were many reasons for this, one of the most important being the following:

[ 7 ] Every human race is entrusted with a secret; we are in the fifth race and have reached the fifth secret, though the latter cannot yet be revealed today; however, we are in the process of gradually immersing ourselves in it. Paul, who was an initiate, already hints at its nature—it will be revealed only as our race evolves. Prematurely guessing this secret through purely intellectual means would pose an indescribable danger to humanity. Since such a guess has already nearly occurred twice and is imminent again in the foreseeable future, the great teachers of humanity have brought about the Theosophical Movement. Humanity must be prepared for the great truth. Theosophy is working toward a specific point in time; a core group is to be formed that will understand this truth when it eventually emerges unveiled—a core group that will grasp it correctly and use it not as a curse but as a blessing for humanity. The earlier races were formed from an already existing group through the selection of suitable individuals or families and their subsequent relocation by the Manu to suitable, uninhabited regions. ^{1Readers will find more details on this in the essay by A. P. Sinnett beginning with this issue: “The Beginnings of the Fifth Root Race.”}

[ 8 ] Given the global nature of communication today, this method is no longer feasible, nor is it necessary; it has been replaced by the education provided by the cosmopolitan International Theosophical Society, which forms its core.

[ 9 ] According to Dr. Steiner.

[ 10 ] From the discussion that followed his lecture, only a few points can be highlighted here in aphoristic form. It was emphasized how few people possess real experience regarding the facts that are decisive for one’s worldview; for example, in Germany, only about 20 people have such experience with regard to the fundamental law of biogenetics; Witnesses to occult facts are, by their very nature, even fewer. Incidentally, it is hardly a mere coincidence that in 1875, natural science revealed to us the nature of the fertilization process—that is, the origin of the personality—while at the same time the Theosophical Society was founded, which teaches us about our individuality. - Ernst Haeckel’s monistic or materialistic view was discussed in detail; the significance of his scientific research was highlighted and acknowledged, but the limited value and superficiality of his speculative philosophical—and especially religious—remarks were also emphasized. The monistic way of thinking is very close to theosophy, and much of what Haeckel writes reads like the ABCs of theosophy. Only the prevailing mindset of our time—mass suggestion—prevents the breakthrough of the theosophical worldview.

[ 11 ] In order to be able to refute easily, smoothly, and effectively all the objections raised by natural scientists against the existence of the soul (independent of the physical body), Mr. Hubo recommended two of du Prel’s works, both of which were also published in Reclam’s Universal Library: “The Mystery of Man” and “The Monistic Doctrine of the Soul”; these writings, he argued, constitute a veritable arsenal of weapons that every theosophist should always have at hand. Finally, a warning was issued regarding the highly questionable nature of those writings on the effects of personal magnetism (Törnbock), which had recently reached us from America (New York Institute of Science) accompanied by the usual hype; these should only be placed in the hands of those who are morally absolutely steadfast and are therefore perfectly suited to wreak unspeakable harm under the guise of science.

[ 12 ] Monday, October 19, 10:00 a.m. General Business Meeting. To foster communication and cooperation among the branches, it was decided to publish a monthly hectograph-printed newsletter, to be produced at headquarters and distributed free of charge. Furthermore, when submitting the names of all members to headquarters, the date of admission and the names of the two sponsors or guarantors should be included whenever possible. It was noted that, upon joining the Society, each member must pay an admission fee of five marks—in addition to the annual membership fee of three marks—in accordance with the bylaws. The section’s revenue for the past year amounted to 332.70 marks, of which one-fourth is to be remitted to Adyar in November, in accordance with the bylaws. Expenses totaled 34.40 marks. Miss Motzkus and Mr. Seiler were appointed as treasury auditors. Mrs. Geheimrat Lübke and Miss Mathilde Scholl were elected to replace the outgoing Executive Committee members Bruno Berg and Dr. Hübbe-Schleiden. Executive Committee members may express their will or cast their vote in writing but may not be represented in person. Miss von Sivers is to hold the title of “Secretary.” Furthermore, the bylaws of our German Section were definitively adopted; but since they will soon be published in print, there is no need to discuss them further here. The first General Assembly concluded with universal thanks to Dr. Steiner, Miss von Sivers, and Mrs. von Holten for their knowledgeable and dedicated work. I am convinced that we can be thoroughly satisfied with the proceedings and results of this assembly; in any case, the foundation for further prosperous development has now been laid.