[Die Theosophische Gesellschaft in Deutschland]
Translation from the German by Robert Hutwohl[1]
The purpose of the Theosophical Society is: To form the basis of a general brotherhood of humanity.
The following is useful for this: The study of old and new religious systems, philosophy and science, as well as the research and development of the dormant and largely unknown (occult) spiritual powers in humans.
The “Theosophical Society” not only aims at a general human fraternity, but it represents this fraternity itself, freed from everything that does not belong to its essence. It is therefore not an association that stands on the same level as other associations that pursue this or that special interest, but its ideal, which it strives to realize, is the unification, ennobling and true enlightenment of the entire human race; not by the introduction of a new idolatry for some new dogma, or by the erection of the idol of some new “authority,” but by that approach to the knowledge of eternal truth which springs from mankind’s surpassing love of divinity. Accordingly, the “Theosophical Society” is large enough to accommodate, like humanity, all societies and associations striving for true progress, and every human being to whom the ennoblement of humanity seems desirable is spiritually, already, without seals and diplomas a member of this theosophical society. Those who also belong to it formally and externally differ from other noble-minded people only in that they have connected themselves externally; not to gain any personal advantage by it, but to do more good by their combined efforts than they could do if each were acting alone.
The one great bond that not only unites all mankind, but holds all worlds together, is not a scientific theory, nor a philosophical conclusion, but love, which springs from the realization of the Oneness of the essence of all creatures. Hitherto theories and dreams have been the basis of our cultural states; now the world is beginning to wake up from its slumber and see that social enthusiasm is not enough to make the world a better place. The basis of present-day civilization is supposed to be the love which springs from knowledge and is realized through deeds.
Leoline Wright (crusader) spoke the following words at the first convention of the Theosophical Society in Berlin:
“The great message that Theosophy (not just through the ‘Theosophical Society’ but through a hundred different means) brings to the whole world is love. We believe and recognize that love is not a mere quality or sentiment, but an all-moving spiritual force, and that without this force as the basis of civilization there can be no true and enduring progress and ennoblement. The cultural conditions of past centuries have perished because they were built on a destructive force, the principle of selfishness and egoistic ambition. If we wish to make our civilization and our peace lasting, we must replace this all-destructive power of selfishness with the all-perpetuating power of love.
“In every single human being there is the ability to unfold this divine power. The energy of love is not a figment of the imagination, but is as real and effective as the electric power produced by a dynamo. There is a spark of her in everyone’s heart. Whoever lives in this power of love, which is above all self-delusion, and lets it flow unceasingly to all other beings, will not only always live in peace with himself, but also spread happiness, blessings and harmony everywhere a person goes. Men have made themselves miserable and dissatisfied by ignoring or denying this redeeming power of divine love, and seeking only the gratification of their own or special interests.
“We should take nature as an example. The birds in the air, the trees in the forest, the flowers in the field, they don’t care what tomorrow will bring them, but man is always concerned about his dear self; he lives in constant fear of the future, and is never satisfied so long as he desires. As a rule he lives outside himself and is always anxious to transform his external circumstances to his own advantage and to obtain new means of satisfying new desires. Therefore he seeks to make the whole world and his fellow men a tribute to his selfishness. He analyses, puts together, invents, changes. He lives in things that are outside of him and loses himself in them. We will only find true happiness when we return more to the simplicity of nature and live in our own divine I, which is the One I, rather than in the ephemeral outside world and is the true essence of all creatures. Whoever recognizes this one eternal self recognizes God; he recognizes his own divine nature and is elevated above his earthly constitution. He is no longer touched inwardly by what concerns his personality. He lives in the love that unites him with everyone.
“This is the great message which Theosophy proclaims to us. Man is a divine being at heart, and when he strives to do good, a divine power emanates from him, which spills over everything. Without this active power of divine love, nothing that is actually and lastingly good can be created. But when it reaches its full development in man, the divine ideal is thereby realized in him, and man himself becomes a redeemer of mankind.”
The sole purpose of The Theosophical Society, therefore, is to give access to that true love which springs neither from ignorance, folly, or mere sentimentality, nor from selfish lust for possessions, but from true spiritual knowledge. Whoever recognizes his own true divine nature need not first ask why he should treat other creatures lovingly; he sees manifestations of his own divine nature in all other creatures, he sees himself in all others.
In order to arrive at this true self-knowledge it is necessary to eliminate all prejudices and erroneous opinions as to the true nature of man, his position in the universe, his physical, psychic and spiritual nature, etc., and for this purpose the study of the old and new religious systems, philosophy and science. This study is not its own purpose; it is not a question, as many believe, of satisfying scientific curiosity, or of forming an opinion as to which of the many conflicting authorities is right, but rather of discovering the kernel of truth which is inherent in all major systems of religion and philosophies, to free him from the clinging shell of superstition or formalism, and thereby to get to know the way to Self-knowledge.
There are many who are always looking for mysteries in outward things, but they do not find the best. The greatest secret is man himself, and one’s own self-knowledge is the key to all other mysteries. Anyone who does not recognize his true self in himself sees nothing else in other people than their personalities, and he judges them according to this view. But the man who really knows himself knows that just as his own person is only his vessel and tool, so the personalities of all other people are to be distinguished from their spiritual individuality. From the confusion of the personality with the “inner man,” who has attained complete spiritual individuality only in those who have come to self-knowledge, arises the wrong judgment of others, spitefulness and sniffing and egoism with its entourage.
Mere research alone is not enough. It is not just a question of knowing, but of acting. For this reason a third paragraph was added to the constitution of the Theosophical Society when it was founded, namely, the actual development of the forces dormant in human nature. This third item was later removed because it led to the misconception of many that the members of the TG wanted to study magical and occult arts, witchcraft, etc. In fact, however, the development of spiritual powers only means the unfolding of those powers which must be revealed in every human being if his striving for self-knowledge is not to remain just a wish, a dream, a theory. Above all, these forces include the awakening of true self-awareness and divine love.
The bungler in the Occult Sciences seeks to satisfy his curiosity as to occult powers which he thinks others have possessed, and to inquire how, through external means, he comes, or how he acquires, the possession of magical powers could be usef if he had them; but the magical power is an inward power, which cannot be acquired externally, which becomes manifest in us when we attain self-knowledge. If you want to have an impact from afar, you have to rise above the limits of your egoism; he who wishes to overcome the resistances of external nature by his mind, his mind must be strong enough to master the resistances of his own [lower] nature, his own animal instincts, selfish desires and passions, and to make them serve his higher ends. Self-mastery is, however, a great art, and the power required for it is of a “magical” nature, i.e., of a psychic-spiritual nature, and like all spiritual powers, self-consciously, but should be acquired practically and practiced constantly; even at the risk of appearing in the eyes of fools as a sorcerer.
Precisely because the purpose of the “Theosophical Society” is such a high one, and the principle which animates it, is large enough to encompass all mankind, this purpose is also understood by very few people and even among the members there are many who have only a vague idea of it. Human nature is not immediately changed by reading an “F.T.S.” (Fellow [of the] Theosophical Society) attached to his name. To understand what Theosophy is, one must possess a certain degree of knowledge of God oneself, and be able to discern the eternal and imperishable from the temporal and perishable. But such persons are to be found everywhere in the minority in our age.That is why it is also the case that in the “Theosophical Society” and in all other associations there are people who do not know love and are therefore particularly concerned with their own advantage, be it that they would like to “play a part,” or that they believe they can come into possession of secrets inaccessible to other mortals. Such persons should remember that the beginning of true knowledge begins only when man begins to see that in reality he knows nothing; that all his alleged knowledge relates only to the appearance of things, but not to the en true essence, and that true knowledge is the self-knowledge of truth, which naturally belongs to none other than God, the truth. The beginning of “Theosophy”, i.e., “divine self-knowledge” is divine love. Where this does not exist, there can be no knowledge of God, there is no “Theosophy.” That is why those people who are concerned only with knowledge understand the essence of theosophy least of all. They are busy figuring out what this or that person thinks and whose opinion they should accept as true, and where there are so many considerations there is no room for free thinking. However, freedom of thought is the indispensable condition for attaining true knowledge and the resulting freedom of will, which raises man above the level of the animal kingdom. As long as man is tied to his own deceptive “self” and his thoughts, wills and actions are guided by his instincts, wishes and desires, he is not free. There is no true freedom but liberation from the delusion of self.
For this reason the message that Theosophy proclaims to the world is not only a message of love but also of freedom. It proves that man is bound by nothing and suffers from nothing but his own “self,” which in itself is nothing, a mere idea. Anyone who overcomes this delusion is a theosophist and attains mastery over himself. Whoever is master of himself does not need to serve anyone else; he is lord of all, for he is one with God, who is the lord and essence of all. What would being be without knowledge? What would space be without the light? What would heaven be without love? She is the soul of everything. Anyone who remains true to this principle is a real theosophist.
Note
[1] The Theosophical Society in Germany [Die Theosophische Gesellschaft in Deutschland. Dr. Franz Hartmann. Lotusblüten 8, no. 50 (November 1896), 786-799] {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}