[Ein offener Brief. Nur für die Leser der “Lotusblüten” bestimmt.]
Translation from the German by Robert Hutwohl[1]
As all those who have become acquainted with the worldview represented in the “Lotusblüten” and in the books and journals published by members of the “Theosophical Society” already know, the end of this century will not end the world, but a period of spiritual darkness will occur, during which a spiritual enlightenment, apprehension of spiritual light and spiritual truths will be much more difficult than before, for a long time. This will not be difficult to understand for those who are familiar with the laws of the evolution of the spirit in the universe and know that day and night also change periodically here, and that there is also a “solstice” in the spiritual, i.e., periods during which the spirit of mankind approaches the sun of Divine Wisdom, and such during it moves away from it such a “Solstice” occurs on April 11th, 1898, since on that day the first 5000 years of our Kaliyug come to an end. The spiritual wave of light which swept over the world during the last twenty years and put an end to blind materialism will then gradually diminish and disappear for long periods at the end of this century. This is not a fantasy, but a fact known to anyone who knows the spiritual laws of nature as described in the Secret Doctrine.
Under these circumstances it seems imperative that the few occultists who are concerned not merely with the satisfaction of their scientific curiosity but with the good of mankind, should pull themselves together and work with united forces while the day of light lasts nor does it last make the most extensive use of it in order to spread as much enlightenment as possible before the night comes when no one can work anymore. It is this necessity alone that has so far prompted the author of the Lotusblüten to appear as a writer in Germany, and which now motivates him to appear before the public with this appeal, which contradicts his wishes and his inclinations all the more because he does not intend to join or participate in any external association. The situation is different with a spiritual union, i.e., with an inner circle of like-minded people who pursue the same high goal and come together in the pursuit of this goal.
The ideas of such a spiritual brotherhood for the purpose of practical application of the teachings of wisdom, and not the mere propaganda for new theories, underlay the formation of the “Theosophical Society” by H. P. Blavatsky. Let’s hear from her what she says fourteen years later about the success of this Society:
“The Theosophical Society has already entered the fourteenth year of its existence, and although it has achieved astonishing results in the external and in the public interest, it has made a complete fiasco in that point which was its main task as an association for general brotherhood, nay even as a mere sociable association, it has sunk to the low standpoint of all those associations which make great pretensions which they do not live up to, and ascribe high-sounding names to themselves which they do not deserve. Nor can this be excused on the ground that the Society was hampered in its prosperity and nearly destroyed by the public attacks made upon it by its enemies in 1884; for even before that time there was not to be found in her that cohesion which would have enabled her not only to withstand all external attacks, but also made it possible to receive that greater and actual (spiritual) help which from those (the adepts) who are always ready to impart it to those who are able to receive this help. When there were difficulties to overcome, only too many were alike ready to doubt and run away, and few were found who worked not for themselves but for the cause. The hostile attacks taught the Theosophical Society a little more restraint in relation to its external work, but its internal conditions were not improved by this, and the members still need that help (the adepts) in their striving for spiritual development, which they can only then get claim to have a right if they agree among themselves (that is if they satisfy the very first condition on which the constitution of that society rests). The Masters of Wisdom can have little influence over a body which does not feel unified, and does not fulfil the first basic condition of brotherhood regardless of differences of opinion, etc., whose members seem to regard it as their purpose in life to denigrate, condemn, one another and even to publicly insult it.”
So wrote H. P. Blavatsky in 1891. Since that time, instead of getting better, this evil has gotten much worse. Large sums of money, some of which came from German members of the Theosophical Society and were intended to help ennoble mankind and destroy error, were used by certain “leaders” of the Society in England to make one of their “brothers” public to suspect and to slander. All the energies of a society which calls itself a “theosophical,” and which should have devoted its energies to approaching the Divine, have been expended in arguing about certain outward follies which, if looked at in the right light, aren’t worth the breath you lose discussing them, and the whole thing ended up being propaganda not for the truth but rather for a certain clique made up of a sort of self-made “theosophical aristocracy.” This is what happened in England; but what happened in Germany, where dogmatics is at home, we prefer to remain silent.
From all this, it is evident that neither in England nor in Germany is the ground ripe for a widespread society of theosophists. Such people belong who are unselfish and altruistic, not fanatics, fantasists, windbags and screamers, but those who have the ability to understand what “theosophy” or “spiritual self-knowledge” actually is. A supposedly “theosophical society” in which there are no theosophists is a lie, and if it writes on its flag: “There is no law over truth,” [There is no religion higher than truth] but knows nothing of the truth and acts against the truth, then so such a society turns into a farce, the goings-on of which must deter every sensible person.
All of this is not due to the constitution of the “Theosophical Society,” but to the weakness of the human nature of its members. A man’s human nature is not altered by his receiving a sealed diploma from London, which makes him a member of the “Theosophical Society.” A real theosophical society cannot be general as long as one does not find elements that are generally suitable for this. H. P. Blavatsky also recognized this and therefore founded an inner circle E.S. (Eastern School, or the School of Wisdom of the East) in 1891. She says in relation to this:
“For the above reasons, it was decided to unite the few capable members of the “Theosophical Society” more closely and to call them to active work. Only through a select group of courageous souls, a handful of determined men and women who thirst for true spiritual development and attain true soul consciousness, can the “Theosophical Society” be brought into the position that will enable it to fulfil its purpose fulfil for which it was created. It is only through a group of persons who, though not personally acquainted with one another, yet cooperate spiritually and intellectually can the great outer society attain strength and strength through unity and harmony. Such persons, by sacrificing themselves for the whole, work for themselves, for it is a spiritual law that the more one gives, the more one receives.”
It goes without saying that a “School of the Wisdom of the East” is of no particular value unless there is a real sage of the East to teach it at its head in that there are such masters or adepts, and that in order to teach their students they need not speak to them outwardly or lecture them, but may communicate their thoughts spiritually to those who are receptive. If an ordinary man can transfer his thoughts to another, how much more an adept, i.e., a person in whose organism the spiritual powers have been fully developed and attained self-awareness; a man who controls high mental powers which are unconsciously dormant in the ordinary man. But in order to be susceptible to the influence of the ideas of a Master of Wisdom, it is not enough to be learned and knowledgable, but rather to be self-confident, pure and energetic. “Only those can approach the Masters who can soar to the spiritual level they are on; but not those who want to draw these masters down to them.”
This was taught many years ago, and there were some who claimed that if the Masters gave them outward proof of their benevolence, they would be willing to follow them. Few have received such “proof,” for the Masters do not require that one believe and worship them, but that one believe in the truth and open one’s heart to the light of self-knowledge. Anyone who cannot feel great, noble and sublime without first being “proved” to him will not be convinced by all the “proof” that one can give him that there is something noble and sublime.
Just as among the scholars those form the small “inner circle” who are capable of thinking for themselves, while the great crowd of bookworms and authority followers form the large “outer circle,” so among the students of Theosophy only those form the inner circle who have the ability to discern the eternal from the ephemeral and have the will to rise to freedom and immortality. Anyone who can approach the master will receive his blessing.
These, then, are the conditions for entry into the “inner circle.” It requires no diplomas, seals, passwords, oaths, ceremonies, or other foolish farce; but no one will be able to soar to the necessary height if he is not carried up to it by a firm decision of will, and this determination of the will is brought to life by vowing to persevere on the path once trodden and not to let any obstacles distract you from the ennobling of your self. Through this inner vow, the help of the masters is invoked and one obtains it all the more when one is serious about the matter. A vow that is only written on paper has no value. But who seriously renounces his egoism and devotes his energies to the whole of mankind, he thereby attains the highest of all good, the self-confidence of immortality and the knowledge of the mysteries of the spirit in nature.
To assist in the formation of a real inner circle in Germany of serious people, the “Lotusblüten” was formed. Anyone who has an interest in and understanding of the worldview represented therein already belongs in this inner circle; Anyone who has no interest in it would be of little use to externally join a so-called “esoteric circle.” For those who just want to be entertained and superficially instructed, the formation of reading clubs is sufficient.
It is the author’s wish that every reader of “Lotusblüten” becomes a real member of the true inner circle, in which not only preaching but action takes place. Each such member should become a star, if not a sun, spreading light upon its surroundings.
This is all the more desirable at the present time, since great upheavals are also imminent in political and social relations with the onset of the above-mentioned period. According to reliable astrological calculations, with which certain prophecies also agree, a great catastrophe is imminent. Not only are great geological changes to take place, but wars of nations and a revolution, compared to which the horror of the French Revolution was child’s play.
Whether we believe or not that, as the Secret Doctrine tells us, Europe is on the eve of a great upheaval, everyone who has dealt with actual occult science knows that the passions which are now universally stimulated by domineering persons are excited, are forces which move the soul of the world, and which, when they have accumulated to a certain degree, must burst forth and bring about a general catastrophe. There are already enough signs of this.
The purpose of a spiritual theosophical association would therefore be to work against the powers of darkness in a spiritual way by spreading the light and the teachings of general human love and brotherhood, which rests not merely on external agreement, but on the true knowledge of the unity of the divine being in all creatures.
Note:
[1] An Open Letter. Intended only for the readers of “Lotusblüten.” [Ein offener Brief. Nur für die Leser der “Lotusblüten” bestimmt. Franz Hartmann, M.D. Lotusblüten 7, no. 43 (April 1896), 282-295] This article was reformatted from the original, but with the content unchanged other than fixing minor typos. Translation from the German by Robert Hutwohl, ©2025.