To the members of the “Theosophical Society (ITV) in Germany”,
gathered in Leipzig at Pentecost 1901
By Dr. Franz Hartmann[1]
Translation from German by Robert Hutwohl
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The Theosophical movement signifies the progress of humanity, the struggle of light against darkness, the overcoming of error and falsehood through the power of knowledge of truth. It is fundamentally the same everywhere, even where the name “Theosophy” has never been heard or where false concepts of it exist, and it assumes in every country those forms dictated by the prevailing circumstances; for it is the struggle of freedom against spiritual bondage and of intelligence against ignorance, which arises from the lack of knowledge of the true, the good, and the beautiful. It constantly exerts its influence on the material life of nations, and thus we find its manifestations in social movements, for example, in Russia as the struggle against theocracy, in France against imperialism, in Spain against the clergy, in the English colonies against the moneyed aristocracy, and so on. This movement is also making itself felt in various circles in Germany. The materialism that prevailed among educated people in the middle of the last century has sunk to a lower level and given way to a higher worldview, which finds its echo in literature and art. Indeed, even into the darkness of the churches, some rays of light have penetrated and swept away many an old superstition, perhaps also carrying away some useful things; for the light of truth is dazzling, and not everyone can bear it.
The success of any endeavor depends on knowing its purpose and the means to achieve it. Thus, the true progress of humanity, or its rational advancement, also depends on humankind understanding its own nature and its composition, its origin, its place in the universe, and the ultimate goal of its existence on Earth, if it is not to drift aimlessly and without direction in the sea of life. Teaching this is the task of religion and science; however, as is well known, our modern science has not yet reached the level of religious understanding, and its activity is limited to the realm of externally perceptible phenomena. The Church, as the representative of religion, largely lost the key to the mysteries it guards during the Dark Ages. It has become utterly detached from knowledge and lost itself in the realms of an unknowing faith, where reason cannot follow.
If humanity was to attain a higher level of knowledge and the spirit’s struggle for freedom were to find a lasting foundation based on justice, then it was essential to give religious ideas a scientific basis and to provide science with a deeper insight into the higher laws of nature and their workings—or, in other words, to unite religion and science. The mystics and alchemists of past centuries strove to accomplish this, but they sometimes lacked the necessary forms to present what was revealed to them in the spiritual realm in an easily understandable way; at other times, they could not speak freely without risk, as the history of philosophers burned as heretics demonstrates.
When the time was ripe, H. P. Blavatsky appeared, who, due to her unique psychic organization, quite apart from her personal qualities, was a highly suitable instrument through which the masters of Eastern wisdom could once again communicate long-lost truths to humanity and show it the right path to studying the hitherto unknown and unexplored laws of spirit in nature. For all who were ready for this, a new world opened up through understanding her writings. Her doctrine of the sevenfold composition of the human constitution and the universe provided the key to the theoretical knowledge of the cosmos and its manifestations; her explanation of the law of karma and reincarnation brought light to what had previously been obscure, the monster of materialism shrank, rationalism was put in its place, and for the first time, a ray of light from eternal truth streamed into thousands of souls.
When we consider that class of people who concern themselves with religious or philosophical questions, whether within or outside any theosophical society or church organization, we find them, with relatively few exceptions, divided into two camps: theorists and enthusiasts. For theorists without their own inner experience, the satisfaction of their scientific curiosity is generally the highest ideal and the purpose of their existence. Among these are many who are extremely proud of what they have read in their books and consider anyone who does not share their preconceived opinions to be their enemy. This class is characterized by arrogance and megalomania, contentiousness and self-righteousness, lust for power and intolerance, and these constitute the greatest obstacles to the awakening of true knowledge.
The other class consists of enthusiasts who constantly seek external things when they can only be found within. They are generally fixated on outward form, but they fail to recognize the spirit that animates all forms, and therefore their horizon extends no further than the confines of their sect. This group also includes fanatics who talk a great deal about universal brotherly love, but whose goodwill extends only to those who swear allegiance to their banner, share their superstitions, and are inclined to ride the hobbyhorse they have carved themselves.
True theosophy, or true wisdom, is neither a product of speculation nor a religious exercise, but the most serious and real of all things; for it is the spiritual-divine life and knowledge within humanity itself. Nature shows us the right path here as well. Trees do not brood or speculate, but choose their nourishment and grow. Nor do they rise to great heights by soaring towards the heavens. They certainly stretch their branches yearningly towards the light and spread their leaves within it, but they do not fly into the air. If their roots were to leave the solid ground, they would soon perish. Likewise, humanity should not lose itself in the realm of fantasy nor abandon the firm ground on which it stands. Without questioning too much, it should warm itself with the love of goodness and open its heart and mind to the light of truth. In this way, humanity grows towards God and attains dominion over the earth. Whoever wishes to find the light must turn to it. Without the love of the light, humanity remains eternally in darkness.
True knowledge is not speculation. Where truth is known, no conclusion is needed. It transcends all mere opinion, assumption, and apprehension and requires no further proof; for where proof is still necessary, there is blindness and no self-knowledge of truth. It has nothing to do with blind faith in authority, daydreams, visions, or fantasies. Theories can pave the way to it, but it is born when a person is that which they wish to know. Then there is no more doubt.
Perfect love has nothing in common with fanaticism or personality cults; it knows no bounds. It extends beyond the limitations of family, community, and nation, encompassing not only all of humanity but all of creation. Whoever recognizes the God of the universe or senses His presence recognizes and loves Him in every thing and in all its forms and appearances; for forms are merely the shadows of light and its vessels. In every thing, a reflection of divinity is hidden. There are many who believe they love God in general, while despising His creatures. But whoever does not love and recognize God in each individual creature will not find Him in the whole. The greatest religious fanatics have always preached universal love of God and brotherhood, while persecuting everything that displeased them with fire and sword, with hatred and slander, and this side of human nature has not disappeared even today. Sectarian intolerance is such a well-known fact that every free-thinking, educated person hesitates to join an association concerned with religious matters, because they rightly suspect sectarianism behind it, and for this reason alone it is desirable that the Theosophical Society in Germany will distance itself from all sectarian endeavors and all proselytizing.
The aim of all sects is centralization, and this has invariably resulted in the formation of a theocracy and the restriction of personal freedom. The I.T.V.[2] in Germany consists of associations, each completely independent, and every member is free to follow their own chosen path. No one is required to profess any creed or adhere to any particular authority whose pronouncements they must unconditionally follow, and as far as its external organization is concerned, it can be assumed that it will be capable of governing itself independently of foreign influence.
The task of every member of the Theosophical Society is to participate in the great work of evolution, to promote progress and enlightenment. This is achieved through the dissemination of a higher worldview by spreading the teachings of the Masters. Anyone who has grasped these teachings can disseminate them, for they relate to higher natural science, and one can, for example, teach the theory of reincarnation without first being aware of one’s own past incarnations. But to become a true Theosophist, reading books is not enough. Those who wish to know the Masters’ teachings not merely by hearsay, but to experience their truth for themselves, must not simply “study” Theosophy intellectually, but live it. It is the spiritual-divine life within the human being, which only those who awaken to this life know, and many incarnations may be necessary before this is achieved. Just as a seed cannot become a mighty tree overnight, nor can it suddenly change itself from what it is, so it is with the growth of the inner person and its outward manifestation. No one can elevate themselves spiritually in any other way than by receiving spiritual nourishment, and whoever imagines themselves to be something they are not, or to possess something they do not have, suffers under the influence of delusion and ultimately becomes a fool. Only when the Theosophist has truly become what they are meant to be and what they teach, is they a true disciple of their divine Master, called by him to be a teacher and leader; only then can they communicate themselves to others and, like Apollonius of Tyana, exert their influence more through their presence and example than through their words. But such people are rare, and where one appears, they sweep everyone along with them. Such a Theosophist stands above all parties. From the lofty vantage point they have attained through self-control, they look down upon the partisan squabbles of the sects with their petty disputes and their struggle for personal interests, and it does not affect them. For he recognizes that the ripples naturally move the surface, and that within every organization, in its depths, there is a kernel of truth without which it could not exist, and this kernel is of a divine nature and therefore essentially the same in all things.
To become a Theosophist and attain divine self-knowledge, one does not need to belong to any association; however, an association of people striving for the same goal can be of great benefit to the individual if the members share the concord and harmony that arises from the recognition of the unity of the association’s purpose, even if differences in thinking exist among them. The bond that holds every association together is love, and this has lasting value only if it is not merely external and personal in nature, but if the participants unite in a common ideal. Where the individual’s ideal is self-interest, hatred, not love, is born. The ultimate goal of all Theosophical associations is the realization of humanity’s highest ideals; therefore, anyone wishing to join such an association should ask less, “What benefit can this membership offer me?” than, “Will it facilitate the fulfillment of my task?”
A spiritual community requires no external organization; it exists among like-minded individuals, even if its members do not know each other personally. However, if the spirit is to have an outward impact, external conditions are necessary. When an external organization creates these conditions, it fulfills its purpose, and in this respect, more can be achieved through a union of a few than when many are each dependent on themselves and their own resources. The Theosophical movement in Germany, too, could be significantly promoted if greater resources were available. I will mention here only the organization of lecture tours, the establishment of reading circles, and the support of literary endeavors.
We see how vast sums of money are wasted daily on useless, even harmful, purposes by well-meaning but short-sighted people; how much more would many people be willing to make sacrifices for the spread of the Theosophical movement if they had only recognized its purpose and sublime goal. All humanitarian endeavors spring from it and only bring lasting benefit if they are based on the knowledge of truth. Consider, for example, the peace movement, which was staged with such grandiose means and whose success we know. A peace based solely on mutual agreement, on fear, oppression, or prohibition cannot last. But if all people truly recognized each other as brothers, they would also get along better with one another. In any case, spreading the doctrine of karma would be more useful and less costly than any peace congress.
The dissemination of theosophical teachings and the procurement of the necessary resources will be the main task of the I.T.V. in Germany; it has nothing to do with “practical occultism,” spiritual guidance, pastoral care, and much of the nonsense currently prevalent in England and America, and if a member wishes to join any secret school, that is a matter for that member alone. However, it is desirable that everyone should emphasize the practical application of these teachings through their own good example, and this is achieved by each member fulfilling their role within the sphere assigned to them by God and nature. If they do their duty within a limited sphere, that sphere will expand.
In a society that pursues such lofty goals, the quality of its members is far more important than their quantity. Empty rhetoric and proselytizing are, at best, mere pastimes, and the best theories are soon forgotten if they are not put into practice. It is not what we think we know, but who we truly are that defines our character. A person of character, kindness, and intelligence, even if they do not belong to any association, is in themselves a magnet that attracts others, a light that shines into the distance, and the more knowledge they possess, the greater their usefulness. My wish is that the ITV in Germany develops in such a way that the elite of German men and women, the most outstanding geniuses in literature, art, and science, are drawn to it, while the fantasists and dreamers, empty chatterers and braggarts stay away.
Notes:
[1] To the members of the “Theosophical Society (ITV) in Germany”, gathered in Leipzig at Pentecost 1901. By Dr. Franz Hartmann. Theosophischer Wegweiser 3, no. 9 (June 1901), 241-249 [Translation from the German by Robert Hutwohl, ©2025]
[2] I.T.V. — International Theosophical Association (Brotherhood).