The Rudolf Steiner Archive

30. Obituary for Countess von Brockdorff, Report on the Congress of Paris, On the Leadbeater Case

[ 1 ] First and foremost, please allow me to express my satisfaction at being able to welcome you all once again here in Berlin. I am well aware that my absence—my all-too-frequent absence—causes some disruption. However, from a theosophical standpoint, you will understand that work is necessary today in various parts of the German-speaking world—and is necessary elsewhere as well. Today, in particular, we are at a very important juncture in the development of the Theosophical Movement, and truly, every single individual must contribute to the development of occultism and Theosophy wherever they believe they can make a contribution. I therefore hope that you will view this matter with understanding—that I am not always able to work solely at the place which, after all, is in a certain sense the starting point of my theosophical activity; but circumstances have made it necessary for temporary absences like the last one to occur more frequently, and we can hope that somewhat different times will arise for Berlin in the future as well. For my part, I will strive to be here as much as is at all possible. However, I must not neglect the comprehensive task of our theosophical development at this time, and I ask for your understanding in this matter.

Obituary for Countess Brockdorff

[ 2 ] The next thing we must do today is to remember the passing from the physical plane of one of our very dear members. Countess von Brockdorff, who—as the long-standing members of the Theosophical Movement in Germany in particular know—devoted so much energy and dedication to this movement in Germany, departed from the physical plane on June 8 after a physically agonizing illness. Our older members—and I myself in particular—are well aware of the Countess von Brockdorff’s beautiful and devoted work. In times when the Theosophical cause in Germany was often on the verge of drying up, it was the Count and Countess Brockdorff who, time and again, in their loving and at the same time extraordinarily sympathetic manner—which appealed to the widest circles—knew how to keep the Theosophical movement in Germany afloat time and again. Anyone who still remembers the quiet and extremely effective way in which the Countess knew how to gather individual spirits in her home to send out individual rays of light will be able to fully appreciate her work.

[ 3 ] If I may first say a few words about how I came to join the circle in which Countess Brockdorff was active—both theosophically and in other spiritually stimulating ways in the broadest sense—I would simply like to mention that one day a lady asked me if I would be willing to give a lecture on Nietzsche in the Brockdorff circle. I agreed and gave a lecture on Nietzsche. The Countess then took the opportunity to ask if I would be willing to give a second lecture during the same winter series. This second lecture—I believe it was the winter series of 1901—was on the fairy tale “The Green Snake and the Beautiful Lily.” Even back then, the Countess felt the desire to resume what had been lying somewhat dormant at the time—the actual theosophical work.

[ 4 ] The Countess’s work gradually became exceedingly difficult as she became more and more deeply rooted in theosophical life, through which she had come to experience various theosophical events. It was difficult to continue her spiritual life under the banner of Theosophy. She had therefore initially limited herself to her Thursday afternoons, but then felt the need to return to actual theosophical work and asked me—I was not even a member of the Society at the time—to give lectures in the Society, which that first winter focused on German mysticism up to Angelus Silesius. An outline of these is provided in the book *The Mysticism of Modern Spiritual Life*. The following winter, I gave lectures on *“Christianity as a Mystical Fact.”* This gave rise to a kind of focal point for the gathering of theosophical forces in Germany, from which a foundation was laid for the actual establishment of the section.

[ 5 ] Now, when remembering the dear Countess Brockdorff, it must be particularly emphasized that her manner and work—which had an extraordinarily positive effect on those around her—kept the Theosophical cause afloat time and again. The Countess had little interest in certain organizational issues and trends within the Theosophical movement. It was not her forte. She had little sympathy for them. But a certain fundamental inclination took root in her heart to work in the direction of the Theosophical Movement. She did so—as few people truly do—in a manner sustained by the fullest devotion and extraordinary love.

[ 6 ] It was likely her health that necessitated her retreat to her country home in Algund near Merano at the very moment when circumstances compelled us to establish a more disciplined and cohesive organization in Germany. And, as is so often the case, this rest was not truly restful for the good countess. She soon began to suffer from ill health, and in recent years she has gone through difficult times in terms of her health.

[ 7 ] It is an objective statement when I say that the history of the Theosophical Movement in Germany during the %er years and in the early 1900s will be linked to the name Brockdorff, since the contributions made by the Countess and the Count cannot be praised highly enough. The older members will still remember our dear Count when he was still at the side of his life partner, whom he has now lost on the physical plane. But the members also know how deeply rooted the theosophical spirit was—a spirit through which peace can be achieved based on the theosophical worldview. Even those, however, who—as younger members—may not have known Countess Brockdorff personally will, in light of what she accomplished for the Theosophical Movement in Germany and especially in Berlin, remember her with gratitude, and, with a certain emotion—essentially colored by theosophical sentiment—look back on the final days that brought physical death to this so highly esteemed and beloved member. I ask you to honor this esteemed member by rising from our seats.

Report on the Congress in Paris

[ 8 ] Now it falls to me to say a few words, in a brief and concise manner, about the congress of the European Section, which took place in Paris at Pentecost and which, of course, coincided with my stay in Paris. It was not merely a matter of attending the Congress; I also gave lectures in Paris for four weeks and attempted to cover the various fields of theosophy and the occult in these lectures. These lectures—and I can say this objectively—aroused some interest. In the end, it was no longer possible to complete the lectures in the small venue. The French Section has earned our special thanks for making its meeting hall available to us for these lectures.

[ 9 ] In light of these lectures, I would also like to express my particular satisfaction that, from start to finish, a man who has made an extraordinary contribution to the occult and spiritual movement of our time participated in them: namely, Edouard Schur&, whom you also know from *Luzifer*.

[ 10 ] So our French congress took place at Pentecost. Like all congresses of this kind, this one kept our French comrades and colleagues particularly busy for a long time, and anyone who is in a position to take a peek behind the scenes of such a congress and see what needs to be done there, will know that it is not without reason that we look back with gratitude on everything the French Section—like the English Section last year—has accomplished over many long months. However, I must add a bittersweet note to this joy by informing you that next year we will be holding the congress in Germany. I believe that the German Section will be capable—as the fourth of these sections—of shouldering the burden of this congress. I hope that next year we will be able to welcome many friends from abroad here.

[ 11 ] If I am to speak of the participants in the Congress, which began on Saturday, July 2, and concluded on Wednesday, June 6, I must mention the Founding President, Olcott, who made the long journey from Adyar to Paris specifically for the Congress and who served as the Congress Chair this year. I can then mention just a few of the names of participants in this Congress that will be of interest to you. I can tell you that there was only one member from America—which is natural, since America does not belong to the European Section—our member [Bernard]. Among the foreign members, I would like to mention an Indian who is currently planning to give lectures in England: [...]. He will give lectures on Vedanta philosophy. Then there was a distinguished figure present, a representative of the region north of India, who, in the few words he was able to speak during the Congress, spoke in a way that gave a mental image of the particular nuance of the Theosophical view that is native to that region.

[ 12 ] Notable European participants included: Mr. Mead, Mr. [Keightley], Secretary-General of the European Section, [Kate Spink], then the Cooper-Oakley sisters, and, representing the English Section, Miss [Ward] and several other members who are likely unknown by name in Germany.

[ 13 ] Our member [Arvid Knös] represented the Scandinavian Section and presented Scandinavian Theosophy at this congress in an exceptionally engaging manner. The Dutch Section was represented by our friend [W. B. Fricke]. The French Section was present in person. Then there was Pascal, the Secretary-General of the French Section, who, however, due to poor health, was not very active and can devote only a little time to the work of the Theosophical Movement. The bulk of the work of the French Section rests with the three siblings: Monsieur and [Mesdames Blech], who have ensured that there is now a beautiful headquarters in France and who played a major role in preparing for the convention. In addition, Monsieur Ostermann played a role; he lives in Alsace for most of the year and has greatly advanced our work through his efforts by making it possible to hold lectures in Strasbourg and Colmar. In Strasbourg, he had an audience of approximately 700 people. He supports the Theosophical cause wherever possible.

[ 14 ] From Spain, there was Monsieur [Rafael Urbano]. From Italy, there was our friend Professor Penzig, a professor in Genoa, who is also the secretary-general of the Italian section. The German members were Miss von Sivers, Baroness von Bredow, and Mr. Kiem; also from Cologne: Miss Scholl, Mr. and Mrs. Künstler, Miss Noss, and Miss Link—Cologne, now Bonn. Recently, a lodge has been established in Bonn. From Hamburg were: Miss Wagner, the sister of Günther Wagner, who was unable to attend. Then from Darmstadt: Mr. Kull; from Munich: Countess Kalckreuth, Miss Stinde, and [Miss Stucky]. From Stuttgart: [Carl Kieser]; from Regensburg: Mr. [Feldner]. These are pretty much all the German members who were able to attend. So those would have been the participants.

[ 15 ] The congress opened with an exhibition held at the French headquarters at [59 Avenue de la Bourdonnais] on the afternoon of June 2. Through a series of images—some symbolic, others not—the French section has endeavored to make the visual and artistic elements an integral part of our congress. It is to be hoped that this aspect in particular will continue to be expanded. It is certainly true that the French section did well to admit only works by French artists. Whether this approach can continue to be maintained to this extent will have to be the subject of careful consideration. The artistic element took on merely secondary importance because the congress was held in a large hall at [14 Rue Magellan], but the smaller exhibition in rooms located somewhat further away was accessible only to those who could spare a quarter of an hour to view the paintings. Nevertheless—just consider what it costs such a congress committee to gather a large number of paintings from all parts of France in order to organize the congress in this regard to the satisfaction of the members.

[ 16 ] The next morning, President Olcott opened the congress, beginning with a very charming performance of the “Ode to the Sun,” written and composed by our French member [Edmond Bailly], which set a truly beautiful and dignified tone for the opening of the congress. This was followed by an address by our friend Dr. Pascal, the Secretary-General of the French Section, in which he welcomed the assembled guests (numbering over 400). Naturally, the members from the [relevant] country made up the bulk of the attendees. The number of German members has increased somewhat compared to the number that was able to be represented in Amsterdam and London. I may say that we had a very favorable turnout in Paris.

[ 17 ] This was followed by the speech of our President Olcott, which he first delivered in English and then repeated in French. This opening address—allow me to give you an objective account—currently belongs, I believe, to a current within the Theosophical Movement that, in fact, I would say, no longer stands on the ground of the original intention of the Theosophical Movement. I do not wish in any way to conceal my views and convictions from the members of the German Section, but I ask that you allow me, in a relatively difficult phase of our development, to speak openly about the matters at hand. This is not a matter of in any way undermining President Olcott’s merits and virtues; for me, it is simply a matter of speaking to the German members in a completely impartial and sincere manner.

[ 18 ] The speech delivered by our president essentially boils down to expressing the aspiration that is gaining ground in a large part of our society today—the aspiration to curb occultism. Within the Society, a more outward-focused study—as is commonly found today—and, in particular, as people like to emphasize, the ethical and moralizing aspects have been allowed to take center stage. I do not mean to say that the Theosophical Movement today has already taken on a form similar to that of a Society for Ethical Culture. But there is a clearly perceptible shift away from actual occultism and a tendency to limit oneself to what is stated in the first principle—that is, to confine oneself to an external study, to the findings of scientific research such as hypnotism, suggestion, and so on; as I said, there is a reluctance to address the great occult problems that we in Germany strove to place at the center of the movement. There is a tendency to push them further into the background.

[ 19 ] I am not going too far when I note that there was a tendency in the speech to push the esoteric element in society somewhat into the background. It goes without saying that within society, every person can have their own opinion, and that the president, too, must and can have his own opinion. However, I must say that for many members, what the president says carries more weight than what anyone else says. Yet what he says must not be taken at face value. I myself would not, for a single moment, allow myself to be diverted even a single step from the path I have chosen—a path that, in truth, does not follow the direction that appears to be official, but which emerged as the opinion of an individual in the opening address of the congress. I do not mean to say—in fact, I do not really want to say what I am about to say—that I myself [...] consider it right for the Theosophical Movement to be gradually pushed away from occultism, but rather that I regard the cultivation of the major principles of occultism and esotericism as the very lifeblood that should constitute the Theosophical Movement.

[ 20 ] I can also say that in Congress, whenever I had the opportunity, I never hesitated for a moment to speak about this view. I have said that in Germany this could be nothing other than the cultivation of esotericism and the occult, even though I was sometimes completely alone in this view. However, it seemed necessary to me not to hold back on what I consider to be the core of the movement.

[ 21 ] Recently, our German Section—including by members from Germany—has been accused of spinelessness and all sorts of other things because we did not get involved in their matters, which were not worth the trouble, and because we could not go along with that line of thinking. Where there is a matter of substantive opposition, we will hopefully not shy away from voicing that opposition. I certainly do not mean to say [against] the fact that our president expressed his personal opinion as president, but rather that he did not quite adhere to the customary practice that a president should follow: namely, to speak in general terms and in a kind of opening address—that is, to speak in a comprehensive manner—so that he may have gone too far in a way that could very easily create the risk of shaping public opinion in a certain direction. That should definitely be avoided.

[ 22 ] The next item on the congress agenda consisted of individual addresses by the secretaries-general and then by representatives of other nations. It was a colorful mix of languages, as each person delivered their greeting in their own language, in keeping with the true spirit of an international congress.

[ 23 ] Dr. Pascal spoke for France, [W. B. Fricke] spoke for the Netherlands, [Arvid Knös] spoke for Sweden and Norway, Penzig spoke for Italy, I spoke for Germany, and for the British section—that was a charming scene: The Secretary-General of the English Section is our member [Kate Spink], who spoke in such a way that Miss [Ward]—who has a good voice and is a fine speaker—stood behind her and delivered the words that were to serve as the English Section’s greeting.

[ 24 ] The latest news was that, in the spirit of greater cooperation, our friend Johan van Manen—who for years had served as the de facto secretary of the Federation’s congress and had always made this congress a reality in an extraordinarily energetic and proactive manner— and who had devoted himself so intensely to this work that he had to take a recuperative leave of absence next year, meaning we will have to do without a permanent secretary. Miss Stinde from Munich has therefore been elected as secretary for the German section and will thus represent Johan van Manen next year.

[ 25 ] That was the first morning. Then came the first afternoon, which was devoted to one of the two discussions that had been organized. The questions posed were as follows. The first question was: “To what extent is the Theosophical Society purely a group of truth-seekers? And a group of students? Or is it a group of propagandists or adherents of some system?”

[ 26 ] The second question was this: “Does the Theosophical Society have any dogmas, or does any authority exist within it, and what is the value of that authority?”

[ 27 ] The third question was: “Should the moral character of individuals influence admission to the Theosophical Society?”

[ 28 ] This last point regarding the admission of [morally questionable] individuals was not included on the agenda at all. To delve into this issue would be a difficult experiment. It would lead to members being expelled from the society in one form or another. We would essentially be conducting inquisition trials.

[ 29 ] A number of prominent figures spoke on the first question, and two distinct perspectives in particular emerged clearly in the discussion. If I were to characterize what lies dormant within our society, I would put it in the following words: There is a group that is mindful of the purpose of the original society and that desires for true occultism to be practiced. But then it is necessary that those who know something be able to express it in some way. Then the others will listen, at least at first. It is in the nature of things that one cannot immediately verify and scrutinize everything that someone who has advanced further proclaims as a teacher. There will always be those who say: “This is unverifiable; anyone can tell us anything.”

[ 30 ] Then there is the other school of thought, which says: There must be no authority in the Theosophical Society, no dogmas; only what everyone—and this phrase has been repeated in all its variations—can understand by the term “common sense” may be taught.

[ 31 ] There is a man living in Germany who wanted to trace everything back to common sense. Even Fichte rose to the occasion and wrote a pamphlet, for who is the one who slays the gods? [...] One could just as well have the Reichstag vote on what should be considered common sense. Then one might also end up having them vote on mathematics and so on.

[ 32 ] So there are those who know what really matters, and that what is true does not require the approval of others. There are those who grasp the teachings and those who do not yet understand them. That is why it is necessary for there to be a certain trust, a certain personal relationship, between those who teach within the Society and those who receive the teachings. This is so self-evident that it should not even be up for discussion. However, there is a trend within the Society to talk only about what everyone knows and what everyone can discuss. That was the focus of the discussion that afternoon—and the issue of authority in the sense that a certain space must be created within the Theosophical Movement for those who, based on their own experience—higher, occult experience—can teach. Our Russian friend Miss Kamensky spoke in favor of this, then Miss Winters, and then I myself. But that pretty much covers those who advocate this view. In fact, however, there is very strong support for the other [current] within the Theosophical Movement, and Mr. Mead and Mr. [Keightley] have vigorously advocated for this direction. This is a truthful account, and I believe that I have hereby provided you with such a truthful account.

[ 33 ] The evening was filled with two lectures. Mr. Mead spoke about the religious aspect of the spirit. What he presented drew from his studies, which for years have focused on the field of esoteric brotherhoods that developed outside of Christianity during the first centuries of the Christian era—namely, the great brotherhoods of Egypt bearing the name of Hermes Trismegistus— and he sought to demonstrate that the receptivity of those great brotherhoods enabled them to attain a wisdom capable of establishing complete harmony between inquiry on the one hand and the demands of reason on the other. He showed how, at that time, alongside Christianity, [currents] existed, and his aim was to show how these had dispensed with a personal master, how they had limited themselves to regarding the true spirit as the true source of inspiration, and how, in place of what is understood as initiation—namely, the fertilization of one spirit by another that is more advanced—they had substituted self-initiation, which, in this sense, is the true initiation.

[ 34 ] That same evening, Monsieur Bernard, who had spent two years in India, gave a lecture on “The Problems of the Present Hour”—on the issues currently preoccupying Theosophy, such as how the goal of the Brotherhood has become the supreme aim of the Theosophical Movement, how difficult it is to understand and interpret this correctly, and how those who believe they are living out this Brotherhood can fall into all manner of errors. In a more moralizing tone, he sought to explain how this moral and ethical aspect of the movement should be fulfilled.

[ 35 ] On Monday morning, the actual section work began. We now had sections working side by side in two adjacent halls. I have little to report on this. The main event was a lecture by Ms. [von Ulrich], a member of the Italian Section. She spoke about ancient [Slavic] myths and legends; she attempted to bring out the occultism of such primitive peoples.

[ 36 ] Then I myself spoke on “Theosophy in Germany 100 Years Ago.” It is not my place to comment further on my own lecture. The Spanish Section spoke about [Louis Desaint].

[ 37 ] Another example: A lecture was given on [Henri Bergson] to explore the relationship between modern scholars and Indian occultism. Mr. Whyte from England gave a lecture in which he explored interesting connections within that branch of Eastern esotericism known as Mahayana. Then a passage was read aloud about a group titled “Yoga from Algiers.” Then a passage was read about … that was a lodge project, the result of the collective effort of all the members.

[ 38 ] This Monday afternoon was filled with questions. Specifically, the question of to what extent propaganda could be a goal for the movement, and whether individual lodges should be given guidelines for collaborative work. The latter could be useful if there is time for those who are able to do such work.

[ 39 ] Then came the question: Why hasn’t the Theosophical Society exceeded 13,000 members? Regarding this question, those who believe that 13,000 members is already a quite respectable number worldwide for a spiritual movement are likely correct. And even if we were to gradually shed the occult character of the Theosophical movement, the membership would decline considerably; however, our culture makes it self-evident that, with the expanded concepts of occult knowledge, the membership of the Theosophical movement will continue to grow.

[ 40 ] Monday evening was filled with musical soirees organized by members of the Society in France, and with their rich program, they fully deserved recognition for the musical achievements of our French comrades. The evening then concluded with a [r&ception du soir], a sort of reception featuring tea and other refreshments.

[ 41 ] Regarding the following day—Tuesday—I would like to highlight, among the works that were presented, only one essay by [Edmond Bailly, who also wrote the “Ode to the Sun”], containing discussions of a certain [mantric nature, concerning the Anglophone of the gods [...1] —Then we heard a paper on Mozart’s “Magic Flute,” followed by a suggestion from Dr. Pascal (France) and, furthermore, a suggestion made by Miss [Ward] that people in various countries should gather evidence to support what is written in Blavatsky’s “Secret Doctrine” and confirm it through new scientific discoveries. She had high hopes that this immense treasure trove of scientific knowledge, accumulated over time, would be gathered and used to support the Secret Doctrine.

[ 42 ] Then a member of the French Society, [Commandant D. A. Courmes], spoke about what needs to be done within the Theosophical Movement to foster the material aspect of Theosophy—mutual support in both spiritual and material terms. No specific proposals were made. However, the intention was to offer encouragement in this direction, to explore the extent to which members can assist one another in this matter.

[ 43 ] It is worth highlighting a lecture given by [Frederick Bligh Bond], which will be of interest to those who favor a more materialistic interpretation of the fundamental ideas of theosophy. He attempted to draw figures by combining certain pendulum movements [...], which are produced when one pendulum swings to one side and another pendulum crosses its path. This results in interesting oscillation patterns. Our friend Gysi in Zurich tried cutting out an ordinary piece of wood, dropping a drop of dye onto it, and letting it seep into the grain. It turned out that one piece of wood formed the shape of a butterfly, while another took the form of a flower. You can “bring out” beautiful shapes this way. This is better because it involves reality that exists on the astral plane, whereas the pendulum’s movement is more of a game.

[ 44 ] On Tuesday afternoon, the congress adjourned at four o’clock. The president had fallen ill and was unable to attend the closing of the congress. The congress was closed with a speech by our French friend Pascal and addresses by the various general secretaries. At the opening, not only the general secretaries spoke, but others as well. It was interesting to hear India and Persia speak, and then to hear the member from Spain speak—I can almost say, to see him speak. I was reminded of the Viennese university professor Unger. He once said: “Individual nations differ in many ways, including in their orators.”—And while the Romance-speaking peoples deliver speeches in which gesture and speech are in harmony, the Germanic peoples have no gestures. The Spaniard spoke with his head, hands, and feet. He spoke in a very warm-hearted manner. He also spoke during a discussion; there he said that one must hold Theosophy in one’s heart and mind, and then one can also convey it outwardly with the appropriate gestures. Kamensky spoke in Russian. Then a Czech speaker took the floor. He represented the approximately ten members in Prague. They belong to our group in Germany. The next day, everyone gathered for an excursion to Meudon. One [sees] the city from a nearby vantage point outside the city. With that, the congress was concluded.

[ 45 ] It has been decided to hold the convention in Germany next year, and we have made every effort to invite our friends from around the world to join us.

The Leadbeater Case

[ 46 ] Although we have already spent a little too much time on this, I must nevertheless discuss one more matter that I feel needs to be addressed—one that is somewhat related to the issues I have mentioned to you regarding the difficulties facing the Theosophical Movement. I remind those who were present at our General Assembly that our friend Hübbe-Schleiden, together with Mr. Deinhard, spoke of our movement going through a serious crisis. I have already said that this crisis does not consist of the Hensoldt and Bresch affair, but that we have now fully entered this crisis due to a certain event.

[ 47 ] I would like to speak now about this event, which is leading to a major crisis. There was something like a dark shadow lurking beneath the surface of the entire Congress atmosphere, and those who, like the General Secretaries, had to deal with what lies beneath the surface—some more than others—had to contend with these difficult circumstances. You know that among the personalities—those who have been most highly esteemed by a large number of Theosophists throughout the world in recent years—is Mr. Leadbeater, and that Leadbeater’s books are among the most popular works of literature in the Theosophical Movement; recently, Leadbeater had given influential lectures for the Theosophical Movement throughout America and Australia. You also know—and the members of the Berlin branches know this best—that this reverence for Leadbeater was even greater outside Germany than within it. You know that some who came from outside, like [Schouten Beek], always said: “But Leadbeater says it differently.” - So you can imagine that it was significant for certain members—though not surprising to occultists—when, after May 16, the various general secretaries received word that on May 16, President Olcott had seen fit to convene a committee consisting of English, American, and French members to deliberate on Leadbeater, with the result that Leadbeater has now resigned—or, rather, has been expelled. It is a severe blow when one of the columns of the Theosophical Society is now expelled on the basis of serious accusations from the very section in which he had otherwise worked so successfully.

[ 48 ] Now, I would almost say that it is an insurmountable difficulty to discuss the reasons that led to Leadbeater’s expulsion. You know—and this is a problem I have emphasized time and again—that there is a boundary between what is called black and white magic that is as easy to breach as a spider’s web, and that a fall into the dark side is very easily possible for highly developed personalities through all sorts of impossible arts.

[ 49 ] Here we are indeed faced with a fact that, while understandable to the occultist, is by no means defensible in any way—a fact for which, at present, no other solution has been found than that which excludes Leadbeater. If I am to speak in general terms to shed some light on the difficult case at hand, I must place it in the context of various historical circumstances.

[ 50 ] You must not forget that occultism leads people up to higher levels of spiritual life, and that people must consciously pass through what they have unconsciously experienced in past times.

[ 51 ] I have guided you in various ways through the sublime mysteries of antiquity. Until now, because I did not consider it necessary, I have not yet spoken of the degenerations of the mysteries. But there are also degenerate mysteries that have dragged the sacred teachings—which shine into the depths of the universe—down to the lowest level. There are mysteries that have degenerated into the most depraved sexual cults and the most depraved abuse of the sexual organs, and that which, on the one hand, leads to the most sublime can, when abused, indeed lead to the most terrible. You will often have heard that this is symbolically expressed by the great teachers of ancient Egypt, that it is compared in terms of Osiris, the masculine principle, and Isis, the feminine principle—that sexual mental images are invoked to denote that which ascends to the highest region of the spirit. The same is true of the human being who transcends all teachings. It is just as easy, however, for such a person to fall back into the mire.

[ 52 ] In Leadbeater’s case, however, he went so far as to commit acts that are strongly condemned by moral standards. He began with priests who described to him the difficulties of life associated with the awakening of sexual desire and offered him help, leading to the view that one must counteract the excesses that occurred in this area. For him, this was linked to all sorts of practices—which are called [illegible word] practices—that are woven into his educational system. It is difficult to continue discussing this. This is an ugly case of moral decline that the occultist must understand; he judges only within the context of his own life’s karma.

[ 53 ] We must not forget that he has accomplished an infinite amount. What he has accomplished will be his gain. What he has done wrong will have to be worked off by him. An outsider has no right to judge a fellow human being, because karma is the incorruptible and just judge. That is why we do not interfere in personal matters either.

[ 54 ] Olcott saw fit not to consult the General Secretary of the German Section on this matter. The German perspective was therefore not taken into account. I would not call this a misfortune, because it would have been difficult for the occultist to take a definite position. Leadbeater believes that he acted correctly and that, by what he did, he contributed positively to cultural development. However, those who have judged him are of the opinion that he committed a grave offense, one that is punishable by the most severe penalties under the laws of various countries—with the exception of Italy.

[ 55 ] We have here a situation that represents a crisis, a difficulty within the Theosophical Movement. And perhaps [those] who are just now considering joining the Theosophical Movement, or who have only recently joined and are only superficially familiar with what is happening within the Movement, will say to themselves: “If such things can happen in the Theosophical Movement—if a person who wrote books that have attracted countless students can fall into immorality and be accused—[then] we’d better stay away, since this is such a dangerous matter.” Others will become frightened when they hear that even a highly advanced practitioner can find themselves in such a situation. Those who are more advanced will say to themselves: No matter how many people may fall away, this cannot harm the Theosophical Movement. It is precisely in this that it will become clear who merely drifted into the Theosophical Movement, if they fall away because of such events. But those who recognize the significance, greatness, and value of the Theosophical Society will unite more closely. They will experience the most extraordinary things, particularly in the realm of occultism and esoteric life. It is not only those who have done something that is not quite right—from the perspective of an ethically minded person—who leave the movement. There may also be cause for this when people speak about the Theosophical Movement and its members from viewpoints that, by their very nature, can only cast the Theosophical Movement in a pitiful light. Our culture suffers from an evil that is the root of many of its abhorrent dark sides. It is the evil connected with sexual life. The person who has open eyes and can see into what a wretched quagmire humanity is sailing toward—the person who is multifaceted—can be, to a certain degree, good and, to a certain degree, evil. Those who have set foot on the white path ascend the good aspects of culture; those who have set foot on the black path ascend the reprehensible side, the evil side, so that everything they may hear from any quarter about the dark aspects of the occult is nothing other than a grotesque, caricatured distortion of the occult.

[ 56 ] Of course, people may say that what our poets—men and women—and our artists—men and women—produce, and the abominations created in these fields, are already significant enough. There is no longer any need to ban the occult. They would simply have to do away with occultism, even though it is so necessary, since humanity would perish if it did not have it. I already told our members in Paris: The Leadbeater case can be resolved with a simple parable. He is neither to be excused nor defended: Where there is much light, there is also much shadow; where there is strong light, there is also black shadow. Now, occultism needs the light of the cultural movement. But it has black shadows. The task, therefore, will be for the Theosophical Movement—despite its severe crisis and despite the serious setbacks it faces—to gradually rise above these shadows and truly bring to fruition the light it is called upon to practice.

[ 57 ] It could not have been my task to tell you about this somewhat painful event in the Theosophical Movement just so that I might stay here one day longer. But at the same time, I had to tell you—and this is my duty—that, in my own view as well, such an event cannot undermine the driving force and momentum of the Theosophical Movement. Even if, in the various crises the Theosophical Movement will face in the near future, a misunderstanding of the actual crux of the matter and a focus solely on the negative aspects were to lead to persecution of those who lead the cause, we must not waver for a moment if we recognize the greatness and cultural significance of the Theosophical Movement. We will also overcome the Leadbeater crisis. But those who do not know what is at stake will fall away. You know that great tasks are knocking at the gates from all sides—gates we recognize as the gates of the culture of the future. See how the world is ablaze, both physically and morally. Consider how the ground beneath our feet is beginning to shake—not only in the East but also in Europe—and understand the profound role that the recognition of spiritual forces entails. Anyone who thinks this way will also view the Leadbeater case differently. The storm is raging and claiming its victims. It is a great sacrifice, as will become clear from the consequences that the Leadbeater case will entail. In the next issue of *Luzifer*, I will present an account of the Leadbeater case and everything related to this matter. At the same time, I ask for your understanding regarding the irregular publication schedule of *Luzifer*; however, the next issue will appear on the 31st. You will then be able to form your own precise judgment from the text regarding this case, the discussion of which faces almost insurmountable difficulties.

[ 58 ] That would bring me to the end of my discussions.