Translation from the German by Robert Hütwohl

The fifth year of the “Lotusblüten” begins with this number.

 They were originally intended only for a small circle of readers who followed the same direction as the author, i.e., not content with empty theories and superficialities, but wanted to penetrate into the mysterious realm of mysticism and Theosophy, to which there is no other entrance than the gate of that self-knowledge, which is described as selfless love and self-conquest. Gradually this circle expanded, and the numerous letters of thanks which the author received bear witness to the fact that his activity was not useless and that the appearance of such literature was a public need.

 For those who do not feel the presence of a spiritual force within themselves, who do not want to know anything about a higher than earth-bound existence, reject belief in a higher Self and its immortality as superstition, the existence of a spiritual Self-consciousness as not “scientific proven” and lying in the dust with their face turned away from the light, worshiping the dust and despising the light they do not know, the “Lotusblüten” were written.

 Only to a small degree will those who believe that Theosophy consists in talking about ghost stories or in arguing with the philosophers about the possibility of metaphysical phenomena or their causes find any interest in the content of these pages. To believe that this or that event is based on fraud, sleight of hand, or on laws we do not know has nothing to do with the development of our own Self-knowledge, since this does not come from belief, from this or that authority, but from our own possession of the ability to recognize our own nature and its powers. But people today are so trained and accustomed to searching for anything other than their own true and immortal Self, which is the most important thing to them, that relatively few are able to grasp what one really is understood by Self-knowledge.

 Least of all are the “Lotusblüten” intended to worship the views of any sect, or to encourage the selfish pursuits of persons concerned with the gratification of their vanity or the outward appearance of their corporation. The author recognizes in everyone who strives for the spiritual knowledge of truth his co-worker and companion on the path of light; but whoever is only concerned with satisfying the thirst for power or megalomania, with clinging to authority or satisfying scientific curiosity, may join a scientific or philosophical association, a church or a dogma; it has nothing to do with Theosophy in the true sense of the word. In such associations each individual pursues his own selfish purpose; there is therefore either no uniform basis in them, or, where there is one, it is only a common illusion; be it religious fanaticism, philosophical pastime, or metaphysical speculation; for in all these cases it is only a matter of satisfying the selfish desire for one’s own well-being, one’s own knowledge and ability; about the satiation of the cravings of one’s self, a self which, with all that springs from it, is but an ongoing chain of delusions.

 The real “Theosophist,” i.e. the man who has attained Self-knowledge, needs no “society” and no “association” “to promote his progress.” Standing on his own two feet, he seeks refuge in nothing but the knowledge of the truth. He also does not demand to promote “his own” knowledge and ability, but he knows that precisely that “self-consciousness,” which most people are so concerned about strengthening, is the greatest obstacle to intellectual progress, and that man striving for truth, far from strengthening his egoism, but rather has to overcome it in order to let the true self, which is the divinity in everything, be revealed in himself and become a living force.

 This realization of the Oneness of God in all, and not the mere acceptance of Theosophical teachings, whether promulgated by H. P. Blavatsky or any other man, is the only basis which affords certainty to a real Theosophical association. This basis, however, should not be a mere theory, but should be confirmed by fact, and this fact consists in the fact that those who have come to the knowledge of the light, even if only a faint ray of it, should unite together,—not to spread light,— but to overcome the obstacles which hinder the spread of the light. When errors are overcome, the light of knowledge spreads by itself.

 In all areas, and therefore also in the area of the spiritual, much more can be achieved through a unified cooperation of a few than if many splinter their strengths by the individuals striving in different directions and often working against each other.

 Therefore, everyone who is concerned not only with bringing themselves but all of humanity to a higher level of knowledge and helping the world to achieve a higher and nobler world view than the previous one is called upon to the temple of the Holy Spirit, i.e., to gather together in the spirit of truth and to give expression to this spirit through common action. Where many are seriously determined to actually act, the external form in which this can happen will not remain hidden for long, because every power strives for revelation and in the end creates the forms necessary for its revelation. But where only the form and not the power is present, the form is also just an empty appearance and sooner or later collapses in on itself, as experience has shown.

 An outward union of people who discern the noble and good could do exceedingly much noble and good; A union of ignorant enthusiasts, fanatics, spirit knockers, spiritualists, biased philosophical speculators and blind followers of authority can only cause harm if such people call themselves “Theosophists” or imagine that they are “Theosophists,” when they are the ones who are mislead, the newcomer who has entered the right path to liberty, or, by the errors accumulated before him, cause him to leave it again and return to the “fleshpots of Egypt” in the land of darkness.

 So far, every attempt to found or maintain a “theosophical society” in Germany has failed due to the inability of its members. Nevertheless, great “theosophical” works, i.e. works which arose from the knowledge of the truth, were also done in Germany in the past year — not by theosophical associations or by persons who imagined themselves to be “Theosophists” or who believed themselves to be possession of a “theosophical diploma,” but by those on whom the knowledge of the truth has put its seal. This should be a sign to us that we need not wait for the formation of a theosophical association to do good, even if such an association, composed of good material, would offer great advantages, but that everyone who wants to become a theosophist, can and should do good even without the help of others by working on the ennoblement of his fellow human beings through the improvement and ennoblement of the world view, and this path is open to everyone by supporting the dissemination of solid theosophical literature.

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