| 264. The History of the Esoteric School 1904–1914, Volume One: To Anna R. Minsloff in Russia
16 Nov 1908, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: To Anna R. Minsloff in Russia
16 Nov 1908, Berlin |
|---|
Berlin, November 16, 1908 My dear Miss Minsloff! From your kind letters, I see that you consider my trip to Russia to be necessary at this particular time. Now you can be sure that I will always do everything in my power to further the cause we are serving with you in Russia. And even now I would be prepared to overcome obstacles if the situation were not such that, at this very moment, my trip to Russia would do more harm than good if it were to be arranged as it would have to be arranged now. And the harm would be all the greater, as a journey at a later period will bring much benefit. But we would be depriving ourselves of this if we were to do something now, at the most inopportune time, that could be nothing more than a waste of time and energy. There are many reasons for all this. Firstly, the most important one: the powers watching over the spiritual movement indicate a later point in time as the one when the theosophical mission should begin in your country. This is because it must be based on solid scientific ground in Russia, otherwise it will remain fruitless. Secondly, my trip at the present time can only cause misunderstandings. Especially misunderstandings in the Theosophical Society. But we already have enough misunderstandings there. The point is that in the not too distant future we will be facing completely new situations in the Theosophical Society. We would define these matters in an unfavorable way if we were to arrange my trip now in such a way that I would present it as if I were summoned by opponents of the Russian Theosophical Section in Russia. We would then have everything against us, even in Adyar. But our concern is the cause, and we would do it harm if we were seen as opponents of the Russian Section. It would now even be necessary for me to demand, before coming to Russia, that all our German members join the Russian Section in order to avoid harming the cause. Then, if I were summoned by a group of Russian section members, there would be nothing to be said against my coming; but inwardly the present moment would remain as unfavorable as possible. Whether you join the Russian section or not, I will never influence you in that regard. Your and your comrades' relationship to me will not change in any way, whether you are members of the German or the Russian section. The only thing is that you should go the way that suits you best in this matter. And that consists in preparing a theosophical matter for you that is based on a solid foundation, avoids all theosophical dilettantism, and takes into account the historical development of humanity. My dear Fräulein Minsloff, you have been guided by all of this in everything you have done so far. It must, of course, be left to you to decide how you will relate to the newly established Russian Section. In Adyar, it seems that they believe that I have influenced your decisions, while you have, in fact, come to them on your own, realizing that this Section, with these institutions, does not correspond to Russian conditions. But whether or not it is a section, things will take their course as they must according to spiritual necessities. In all the decisions you make, you will always have to ask yourself the question: is this action in line with spiritual necessities? These are too serious times for mere abstractions, as are currently beloved of in some Theosophical circles. So, as I said, let the situation of the Theosophical Society in Russia be clarified. Much of what will happen in the Theosophical Society in the near future will contribute to such a clarification. Everything will be all right. This letter is only for you. Sincerely and faithfully, Dr. Rudolf Steiner |
| 264. The History of the Esoteric School 1904–1914, Volume One: To an Unknown Recipient
31 Dec 1908, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: To an Unknown Recipient
31 Dec 1908, Berlin |
|---|
Undated Dear Doctor! I have written down below what is initially useful for the purpose discussed. I note that the description of such exercises only ever indicates a kind of direction; by adhering to the exercise, one then finds one's way into a certain practice. On this condition, I may also assume that the sketchy information is sufficient and leaves nothing open to question. With theos. Greeting Dr. Rudolf Steiner Berlin W, Motzstrasse 17 Enclosure: Dear Doctor! Regarding the goal we have discussed, the following is advised: in the evening, after completing the entire day's work, so that no daytime worries etc. fall between this exercise and falling asleep: fill the entire horizon of consciousness with a serious thought taken from the worldview, which one summarizes in a few syllables. For example, one might reflect for several minutes on the life of the world soul in the human soul, so that concrete thoughts about the matter run through the soul and the whole reflection has a devotional character. One does not merely think the truths; one feels and experiences them. One then summarizes them as follows: World soul in the I. On such an idea - which is thus the end result of a series of thoughts and feelings - concentrate the entire consciousness; fill yourself with it so that you exclude all other thinking, feeling and sensing. Then fill your own body form completely with this idea, letting it slide in thought from the head through the body into the feet and hands. (Allow about 10 minutes for the whole thing. Not by the clock; by the feeling). The position of the body, etc., is irrelevant in itself. The only thing that matters is to put yourself in a situation in which you cannot be distracted by anything. The longer you can hold on to the resonance of the exercise in your soul - without other images - without exaggerating the matter, the better. In the morning, after waking up, repeat the entire exercise. You can continue with the same process for many days – you will make the most progress if you have the patience to work with the same ideas for weeks – then you can vary it. |
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters I
04 Jul 1904, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters I
04 Jul 1904, Berlin |
|---|
First of all, a prayer spoken by Dr. Steiner. Then a reference to the fact that the masters speak through Dr. Steiner, that he is only the means by which the thoughts of the masters are expressed. Master Morya gives us information about the goal of human development. He is the one who guides humanity towards its goal. Master Kuthumi is the one who shows us the way to achieve this goal. Representation of the lower self and the higher self. There is a lower self in every human being that needs to be overcome. Then the impermanence of the bodies is considered. My body will perish and your bodies will also disintegrate into their smallest atoms, but the words that are spoken now will not perish because we ourselves will become what we are now speaking. That is the seed from which we will emerge again one day. Thoughts and feelings are reality, they are the material for building the later life. We must therefore strive to have as high and noble thoughts and feelings as possible. Through these thoughts and feelings we are bound to that which is similar to these thoughts and feelings. We create thousands upon thousands of relationships. There are four degrees, parts or paths of development.There are also seven senses; five senses as we know them in physical life and two senses that have yet to develop.1 Ten centers of energy in the human being:
Prana corresponds to the eight-petalled lotus flower, Udan corresponds to the sixteen-petalled lotus flower. The two-petalled lotus flower is located between the eyebrows. It was said about dying: just as one must learn to die, one must also learn to die to one's feelings. But the first thing to learn is to stand, that is, to have a secure hold in the turmoil of life, to know no more fear or anxiety, but to face calmly and confidently every event, however it may come. There are four stages that we have to climb. First, we have to search for the ego, the core within us. Then we will also recognize the non-ego. We have to search for this center within us, because this center lies in every single being. There is a center everywhere, there is a periphery everywhere. Imagine placing yourself at the outermost limits, you can find the center everywhere. The earth revolves around the sun; the sun revolves with the earth through the great universe. And next to it, an infinite number of other heavenly bodies revolve. Every single being forms a center. There are no people like us living on those heavenly bodies. There are also beings living on them, but no people. People have no connection with them, there is no relationship. They can only achieve this relationship if they rise inwardly to a level where all those beings have their common foundation. The second step is to make the astral body come alive, that is, to feel oneself in the astral sea as I. The third step is to overcome the astral sea and to achieve deep silence. The fourth is the hearing of the voice of silence. This is where the Master calls from outside: “That's you!” The best image for this development is the following: Once you have found your ego, you think of yourself as having set out on the great ocean. Nothing can be seen on the water's surface. As far as the eye can see, only water and sky. The ends of the sea are bounded by the horizon. On this surface, we think of ourselves as a wave in the moving sea, as a single wave among the many waves. When we feel truly at one with ourselves, we must calm the waves of the sea. Deep silence must ensue. Nothing can be heard, nothing can be seen. The water in which we are immersed is completely still. No movement asserts itself. In this perfect silence, in this perfect seclusion, the voice of the Master will be able to resound, no longer drowned out by the noise of everyday life. This is how the exercise is followed in practice. We all practiced this image by placing ourselves in the thought of the I, then in the sea waves, then in the deep sea silence.
|
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters II
14 Jul 1904, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters II
14 Jul 1904, Berlin |
|---|
1. The Mahatmas will have something to tell us today. 2. We are told of three duties of the secret disciple: to overcome pride and vanity, to live theosophy in practice, and to stand up for theosophy. 3. - 6. [Listed as points in the notes, but without text] 7. Now Master Morya will speak. 8. We can regard the Masters as ideals, for they have attained what we still have to achieve. We can therefore ask them about our further development. 9. Within us lie the powers in germinal form, which have come to full bloom in the Masters. 10. To understand development, we can observe the development from plant to animal to human. 11. This symbol is shown to us as a symbol for the development of the plant: ⊥ 1 12. As a symbol for the development of the animal: T 13. As a symbol for the evolution of man: ✝ 14. [no text] 15. There are three stages of development and accordingly three virtues. Furthermore, 16. there are two currents in every human being: Kama and Manas, the good and the bad current; the bad is Kama. 17. The path to salvation is shown to us in the Gospel of John. We find there 1. the washing of the feet, 2. the smiting of the cheeks, 3. the scourging, 4. the crowning with thorns, 5. Jesus takes up his cross, 6. the crucifixion, 7. the stigmata. 2 18. This can be the way for a complete transformation.
|
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters IV
13 Dec 1905, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters IV
13 Dec 1905, Berlin |
|---|
Memorandum notes by Eugenie von Bredow After a few introductory words for a new member to be admitted, he spoke so beautifully that I think I felt even more than I did on October 4. He spoke about the most important event of our time: the conquest of Tibet by the English, the people of selfishness, which would cause the last vestige of spirituality on earth to disappear. He spoke about the religion of the Tibetans, its inner purity of conception, about Buddhism as taught by Buddha in the intimacy of his disciples; that the incarnate teacher on earth would be the female element, which would have to be fertilized by the divine, the male element. From this union the Boddhisattva would arise, of whom the Tibetans say: he has Avalokidishvara, divine wisdom. He spoke about the Dalai Lama and his election from among children born under special natural phenomena. He spoke about the spirits of the fire mist, whose disciples were our masters; he spoke about the development of man into such a powerful being. He spoke about the rhythm in nature, the stars, the whole world system; that only the astral body of man is still chaotic and that man must also make it rhythmic, otherwise he would disturb evolution. Then we came to talk about Christmas and the importance of the festivals of the year; that Christmas the sun was at its lowest point and would begin to rise again on the 25th, and that during that night the Masters of the White Lodge would hold a session in which they would radiate the solar power of the coming year to those people who wanted to give themselves completely to them, to give up their personality entirely and ask them for strength. If you celebrate Christmas in this spirit, asking the Masters in this spirit, then they will send their power into you on December 25th, so that the Master's power works through you. Then he spoke of the last incarnation of Master Kuthumi and his visit to universities to be able to interpret the high wisdom in other languages and in a modern spirit, but that this incarnation was not in a particular personality, but that his power worked here and there. 11
|
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters V
28 Dec 1905, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters V
28 Dec 1905, Berlin |
|---|
Memoranda from Eugenie von Bredow There were two things he wanted to tell us today about mantrams and about the most important instructions that the exalted Master Morya gives his disciples. There are nine qualities that are inherent in the masters:
He demands five things from us:
The mind must be purified. Love must lose all unchastity and become divine. The memory, in order to become objective, should not hold anything that could awaken prejudice. The mind should be clear and the will should be extinguished where it is selfish, but should be kindled where it serves as an instrument of the masters. Mantras create vibrations of the word that correspond to the vibrations of thought in the Akasha matter. About the Christmas saying “Gloria in excelsis Deo et pax hominibus bonae voluntatis”: it has a mantric effect in Latin. Then he said another Indian mantram with a similar content, with which he also concluded. The festivals are nodal points set by the masters. New Year too. Therefore elevation is important. |
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters VII
26 Jun 1906, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters VII
26 Jun 1906, Berlin |
|---|
Notes by Eugenie von Bredow As an introduction to the four masters who work in our movement: Master Morya: power |
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters VIII
22 Oct 1906, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: The Nature and Work of the Masters VIII
22 Oct 1906, Berlin |
|---|
Notes by Amalie Wagner Sublime, exquisite, words fail to express what we have received. The Masters of the Wisdom, etc., were surely among us. The power radiating from our beloved teacher was great; at the end I saw him transfigured, radiant and youthful. And then the sacred word: A the past We are to be pioneers, the elite of humanity. We are to feel exalted, but not arrogant, but worthy of such a task, such a position, not in arrogance but in humility. We were told again about the four masters: Master Jesus was the “unknown from the Oberland” who came to Tauler, who taught the Gnostics, etc. We should get to know the essences of the masters better and better. To do this, it is necessary to go back in time. On the moon, there were no lung-breathing creatures yet. They inhaled or exhaled warmth and gave off cold. In this way they drew warmth from the moon. Just as we make use of plants, which utilize the air by breathing in the harmful carbonic acid exhaled by humans and animals, consuming the carbon it contains and then breathing out the pure oxygen, so there were also beings on the moon who performed the function of our present-day plants: namely, to halt the too rapid process of cooling by breathing out warmth. These beings are called fire spirits. They had not yet reached the level of humans. There were also spirits on the moon that had already transcended the human level and helped to prepare for breathing air. They were obliged to incarnate in bodies that had no lungs, but they craved oxygen. This was first prepared on Earth by the emerging plant world. It was only in the middle of the Lemurian period that the human being had developed to the point where the “living breath” could be blown into him. The first breath drew in oxygen. This was of great significance. The spirits that bring this about are called air spirits. The fire-breathing dragon is a symbol of the fire spirits. Jesus was a third-degree chela. When he was thirty years old, the following happened to him. He left his body and Christ took possession of this pure, noble body: the physical, etheric and astral body. He himself withdrew to the astral plane, where he remained united with the brothers of the white lodge and even attained mastery, etc. Morya – his true name is only revealed to the more advanced students – strengthens the will. Kuthumi is the actual Master of Truth. Jesus, the leader of his church, works particularly on the emotional side. We can call on them when we need them. The twelve masters of the white lodge have all gone through the entire evolution of our earth. They cannot directly influence the physical plane. We have to rise up to them. They influence us through the school and in us and through us. The mediator, the teacher of the school, is accountable to no one but to the one in whose name he speaks. Another participant in this session, Ludwig Kleeberg, reports: He spoke as if he knew and had direct knowledge of the great masters who guide our lives and our striving: Kuthumi, Morya, Jesus and Christian Rosenkreutz – the masters of wisdom and of the harmony of feelings.12
|
| 264. The History of the Esoteric School 1904–1914, Volume One: To the Members of the Theosophical Society regarding the “Leadbeater Affair”
01 Jul 1906, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: To the Members of the Theosophical Society regarding the “Leadbeater Affair”
01 Jul 1906, Berlin |
|---|
that initiated the separation from the Esoteric School of Theosophy.
Dear Friends! The above document contains an important message in a somewhat brief form for the members of the Theosophical Society. Mr. Leadbeater is not only a member of the Society; he is one of the most outstanding propagators of the Theosophical worldview. His books have become a guide to Theosophy and a guide within it for many. He has numerous disciples who follow his direction. He has just completed a long lecture tour, during which he achieved something significant for the Theosophical movement in America and Australia. And immediately afterwards, “serious accusations” were made by the American section, the section within which he had just been working so energetically. In view of these circumstances, I must concede to the members of the German section the right to demand an explanation from me as General Secretary. It is indeed repeatedly emphasized from many sides that the Theosophical Society in its aims and tasks should not be confused with the achievements of some of its members. On the other hand, however, it cannot be denied that the Society's overall activity is composed of the work of its individual members, and that it cannot be unimportant if trust in outstanding work must suffer a severe shock due to facts of the kind communicated in the President's circular. For with this trust in the workers, surely that in their achievements also falls away. And these achievements form the true living content of the Society. They are the means by which the Society is to fulfill a great task, from which its members want to draw spiritual nourishment. The Society certainly cannot live by the ever-recurring enumeration of the “three basic goals,” which are supposed to stand higher than any achievement of individuals. But there are reasons for not talking in a circular about the things about which some of our American members have made serious accusations against Mr. Leadbeater, and because of which the members of the Executive Committee of the British Section and some delegates of the French and American Sections felt obliged to give their consent to the acceptance of Mr. Leadbeater's resignation. I myself can now speak all the more impartially about this case of Leadbeater's, because from the standpoint of occultism, which I have to represent, I have always had to reject the methods by which Mr. Leadbeater comes to his occult realizations and which he also recommends as useful methods for others. I am not saying anything for or against the correctness of what Leadbeater presents as occult truths in his books. It is the case in occultism that someone can come to some correct insights, even though the methods he uses are dangerous and can easily lead astray. I must therefore trace the case of Leadbeater back to much deeper underlying causes. At the same time, however, I must explain that there is almost no one for whom there is no guarantee of falling into a disastrous error if he applies the methods on which Leadbeater's work is based. Because of my point of view, the case of Leadbeater was no surprise to me. But I do not think that anyone who agrees with the methodological basis of Leadbeater's occult research has any reason to condemn him now. Either the circular sent to the members should have clearly stated that the accusations concern matters that have nothing at all to do with occultism, or else Leadbeater's entire occult system falls with him. I am quite clear about the latter; that is why I have explained my point of view to the members of the German Section here, instead of making an official statement that is not included in the executive note. As for the assessment of Mr. Leadbeater as a person, which might be important to some, it may be stated that he always emphasized the good intention he had in all of this, of which he is accused. And no one has any reasonable grounds for casting doubt on this assertion of Leadbeater's. It should also be considered in this matter that a large number of American members of the Theosophical Society have just sent out a circular letter in which they vigorously protest against the action taken against Mr. Leadbeater and in which they strongly demand his reinstatement in all his rights. From this it could also be concluded that one can have a different opinion about the charges against Leadbeater than the American Executive Committee has, and than those who simply make the opinion of this committee theirs. I ask the esteemed members of the German Section not to be shaken in their commitment to the Theosophical cause, whatever the consequences of the Leadbeater case may be; and with that I send all friends heartfelt Theosophical greetings Dr. Rudolf Steiner I am happy to provide any member with further oral clarification of the matter should the opportunity arise.
|
| 264. The History of the Esoteric School 1904–1914, Volume One: To Annie Besant regarding the “Leadbeater Affair”
01 Jul 1906, Berlin |
|---|
| 264. The History of the Esoteric School 1904–1914, Volume One: To Annie Besant regarding the “Leadbeater Affair”
01 Jul 1906, Berlin |
|---|
that initiated the separation from the Esoteric School of Theosophy. To Annie Besant, early July 1906 1 Dear Mrs. Besant. I have received your messages dated June 9, 1906, from Simla, India, to the Wardens and Sub-Wardens of the E.S. Thank you very much indeed. Please allow me to write the following in response. Since you have granted me complete freedom in conducting E.S. affairs in Germany, I have so far not wished to take up your valuable time with letters; but the present case of Leadbeater is important enough to justify this letter. I would like to point out in advance that I am having my letter translated by Marie von Sivers to make it easier for you to read. This is certainly not a mistake, in my opinion, because this colleague of mine can no longer be misled by what I have to say; and as for the very last things I have to say, I will not say them in full. I think you will read them between the lines. Now a word in advance. I will speak with complete frankness. And with this in mind, I ask you, dear Mrs. Besant, to include the following. I was not surprised for a moment by what was said against Mr. Leadbeater. And neither what Messrs. Mead and Keightley were able to tell me in Paris, who were present at the meeting of the Executive Committee, nor the report sent to the General Secretaries from that meeting, were able to change my opinion – ultimately – from what it was before this whole matter became publicly known to a limited extent. The whole matter presents itself to me in a much deeper light and context. I have to see the bad in the whole thing in the peculiarity of Mr. Leadbeater's occult method. This occult method must necessarily lead in certain cases to such or similar errors as those found in Mr. Leadbeater, because it is no longer applicable to the cycle of humanity to which the Western population belongs. It does not have to be the same errors in every case, but similar ones may arise that are no less serious. For these methods can lead to a sure result only when behind each one who enters the path stands the absolute authority of a guru, such as is quite impossible in the Occident because of the general cultural conditions. In the Occident, a person may be led to the stage of psychic development on which Leadbeater stood only if the part of the guidance that can no longer come from the guru is replaced by a certain degree of mental training. And this training is lacking in Mr. Leadbeater. By this I do not mean a mere intellectual-philosophical training, but the development of that level of consciousness that consists in inner, mental vision. This simply requires the level of brain development that the Westerner must have attained. In Germany, for example, the paths to this training must be taken from the thought mysticism of Fichte, Schelling and Hegel, which cannot be understood at all in view of their truly occult basis. All this is the case because the thought itself is the same for all plans. Wherever thought is developed, whether on the physical or on a higher plane, it will be a sure guide for everything if it is free from sensuality and grasped in self-knowledge. If it is first developed on the physical plane, according to the Western brain disposition, then it remains the sure guiding thread through all stages of physical and superphysical knowledge. If it is lacking, then the Westerner is rudderless, whether he is moving on the physical or a higher plane. And with the close relationship at the present time between all higher human forces and the forces that belong to a lower level of the sexual sphere, a derailment similar to that of Mr. Leadbeater can occur at any moment. His “case” is not the only one, but something that belongs to the field that is currently being practiced in many occult groups that are more or less heading in the wrong direction. The Masters of the Rosicrucian School have foreseen the peculiarity of the fifth human sub-race and have worked out the “Path” for the Occident, which alone is applicable in the present cycle. As far as it may be brought before the public, this “path” has been communicated by me in the magazine Lucifer-Gnosis.3 It is not necessary to reflect on the individual case of Mr. Leadbeater, but on the dangers of his method. This danger lies in itself; and one should never assume that it cannot lead to such aberrations. What is not right does not begin with the fact that one or another person is led to do the things that have been mentioned here, but already with the way in which one arrives at the results in the sense of this method, as they can be found in Mr. Leadbeater's writings. If I had stood alone, I would never have recommended Mr. Leadbeater's writings as suitable Theosophical reading. Since I joined the T.S. for deeper reasons, I naturally could not reject the books of a recognized leader. So that is the merits of the case. But the treatment he has received at the hands of the British Section Committee is, in the occult sense, quite impossible. How can it not be clear that by such a judgment one has done something equivalent to the act of a man sawing off the branch on which he sits? The difficulty lies in the fact that the exoteric character of T.S. must always collide with the occult point of view when it comes to an emergency arising from the occult worlds. It would have to be ensured under all circumstances that Mr. Leadbeater is not morally condemned in the ordinary sense, that everyone who hears about the matter also learns that this is a case that can only be understood by the occultist, and that Leadbeater has not “morally failed” in the ordinary sense of the word , but that he fell a victim to his method, that what the public morally condemns here is to be judged according to the principle that “where there is strong light, there must also be strong shadow”. Only through such an interpretation can one get over the shock into which, in the other case, society will inevitably fall. It will not depend on our judgment of Mr. Leadbeater, whom so many now condemn, but solely on our finding the right way to continue our work fruitfully. And that can only consist in recognizing the Rosicrucian path as the right one for European conditions. If we do not do this, cases similar to Leadbeater's will be repeated, and the Society will disintegrate into its atoms. In the present phase of human development, occultism must be taught publicly, of course with all the restrictions that the holy masters impose on us; but in this teaching, too, we must take a truly occult point of view. It would be contrary to the demands of our time if we were to limit ourselves to a mere operation of things that can be controlled by the so-called “common sense”. This word “common sense” played a fateful role at the Paris Congress. I do not wish to bother you further, dear Mrs. Besant, with specific suggestions regarding what needs to be done in Germany for the good of our great cause, because it is only possible if I have the full freedom I have been granted in this case as well. In Central Europe, the lines of occult activity have been clearly defined since the fourteenth century; and we must follow these directions here. Those in Germany who are still walking in the paths that were taken here before our section was founded have often said to me during my lectures: “Yes, but Leadbeater says otherwise...”. But it was always foreigners who had come to Germany on a visit who said this. I knew that I had to say something different. In conclusion, I need only say that I am aware of my devotion to the masters in every word of this letter, and therefore I can also know that you, dear Mrs. Besant, will not see my candour in the wrong light. With all my devotion and affection, Yours sincerely, Dr. Rudolf Steiner
|