"The history of Juta is in many ways the history of publishing and book retailing in South Africa. Jan Carel Juta was an enterprising young Dutchman. Trained in Law and married to Karl Marx's sister, he sailed to the Cape where, in 1853, he established a company that would be described. [...] The old Victorian premises were replaced in 1950, but the site retained its hold on customers. [...] Today, besides the new flagship store in Claremont, larger stores in Hatfield, Pretoria and the Carlton Centre in Johannesburg, and several campus sites, Juta and Company has a virtual location in its online store and divisional sites at www.juta.co.za" (juta.co.za/about).
Fig. "J. C. Juta & Co bookseller Wale Street, Cape Town", 31 December 1860, Foto of Rene Juta, Public Domain (modified).
Auswahl. Selection. Selectie
Edgar Leopold Layard: "The birds of South Africa. A descriptive catalogue of all the known species occurring south of the 25th parallel of south latitude", 1867.
Roderick Noble: "The Cape and its people and other essays", 1869.
Alexander Wilmot: "History of the colony of the Cape of Good Hope. From its discovery to the year 1819", 1869.
John Noble: "Illustrated official handbook of the Cape and South Africa. A résumé of the history, conditions, populations, productions and resources of the several colonies, states and territories", 1893.
Arthur M. Mann: "Shadow and sunlight. Poems (Johannesburg 1890-1893)", 1893.
Richard William Murray: "South African reminiscences. A series of sketches of prominent public events which have occurred in South Africa within the memory of the author during the forty years since 854, and of the public men, official and unofficial, who have taken part", 1894.
Andrew Smith: "A contribution to South African materia medica, chiefly from plants in use among the natives", third edition, 1895.
A. Samler Brown: "Madeira and the Canary Islands. A practical and complete guide for the use of invalids and tourists; with eleven maps and five plans in three colours", 4th edition, 1896.
Henry Hubert Juta: "Juta se sakwoordeboek. Pocket dictionary. Afrikaans-Engels, English-Afrikaans", 3rd impression, [1900?].
René Juta: "The Cape Peninsula. Being pen and colour sketches", 1910.
"The South African law reports. Decisions of The Supreme Court of South Africa, the South-West Africa Division, the High Court of Rhodesia. Witwatersrand local division", 1911-1947.
Thomas Pringle: "Thomas Pringle. His life, times and poems", 1912.
William C. Scully: "Between sun and sand. A tale of an African desert", [1912].
Frederick Charles Kolbe: "Up the slopes of Mount Sion. Or, a progress from puritanism to catholicism", 1924.
Ernst Gideon Malhberbe: "Education in South Africa (1652 -1922). A critical survey of the development of educational administration in the Cape, Natal, Transvaal and the Orange Free State", 1925.
Colin C. Botha: "Social life in the Cape Colony in the 18th century", [1927].
T.H. LeRoux: "Afrikaanse fonetiek", 2. dr., 1927.
David Hopwood: "South African English pronunciation", 1928.
Jacques E. Du Plessis: "The evangelisation of Pagan Africa. A history of christian missions to the pagan tribes of central africa", Johannesburg, Cape Town: Juta 1929.
J.R. Sullivan: "An economic geography of Southern Africa", [1930].
Sidney R. Welch: "Europe's discovery of South Africa", 1935.
Edward Strangman: "Early French callers at the Cape", 1936.
Harry Graumann: "Rand riches and South Africa. A pioneers searchlight", Johannesburg, Cape Town [1936].
Ernst Gideon Malherbe: "Educational adaptations in a changing society. Report of the South African Education Conference held in Capetown and Johannesburg in July, 1934", 1937.
F.C. Boehm: "Juta se moderne Afrikaans-Duitse en Duits-Afrikaanse skoolwoordenboek", 1939.
Sidney R. Welch: "South Africa under King Manuel 1495-1521", 1946.
Hubert Lionel Corder: "The Truth and nothing but. [Reminiscences. With plates, including a portrait]", [1946].
George M. Whitfield: "South African native law", 2. ed., 1948.
Sidney R. Welch: "South Africa under John III, 1521-1557", [1948].
Sidney R. Welch: "South Africa under King Sebastian and the Cardinal 1557-1580", 1949.
Sidney R. Welch: "Portuguese rule and spanish crown in South Africa 1581-1640", 1950.
Charles Bullock: "The Mashona and the Matabele", 1950.
Samuel James Hallford: "The Griquas of Griqualand. A historical narrative of the Griqua people; their rise, progress, and decline", [ca. 1950].
G Tylden: "The rise of Basuto", 1950.
Publications after 1950 are not listened. Recent featured titles are C. Dauds: "Dauds on Competition Law. Substantive Issues" (2016) or Leah Molatseli: "#Legaltech Startups and Innovation. Changing Traditional Law-Firm Business Models One Innovation at a Time" (2020).
[ Anmerkungen. annotations. remarques. notes ]
* In Kurt Wagenseils Bibliothek (die auch Bücher anderer Wagenseils enthält) mit allgemein Afrika im Titel vorhanden:
Harry Stillwell Edwards: "Eneas Africanus", Georgia: Macon 1920.
Graf Ottkar Czernin: "Mein afrikanisches Tagebuch", Wien: Amalthea 1928.
Karen Blixen: "Out of Africa", London / New York: Putnam 1937.
François Bondy: "Das Sandkorn und andere Erzählungen aus Nordafrika", Zürich: Diogenes 1962.
Hardy Krüger: "Eine Farm in Afrika", Hamburg: Rowohlt 1970.
Michael Horbach: "Der Kampf um die letzten Tier-Paradiese in Afrika", München / Wien / Basel: Kurt Desch, 1972.
Ernst Hauswedell, Ernst Nolte: "China - Japan - Afrika", Auktionskatalog 201, 1974.
Urs Bitterli: "Die Entdeckung und Eroberung der Welt", Band 1: Amerika, Afrika", Nördlingen: Beck 1980.
Außerdem mit Ägypten im Titel Ernst Cohn-Wiener: "Das Kunstgewerbe des Ostens (Ägypten, Vroderasien, Islam, China und Japan)", Berlin: Verlag für Kunstwissenschaft 1922; J[ames] H[enry] Breasted: "Geschichte Ägyptens", Kön: Phaidon [1954]; Anno Wilms: "Traumziel Ägypten", München: Süddt. Verlag 1982.
Schließlich mit Äthiopien im Titel Irmgard Bidder: "Lalibela. Monolithkirchen in Äthiopien", Köln: DuMont Schauberg 1959.
** "Christian Science is a nontrinitarian Christian religion whose adherents are members of the Church of Christ, Scientist. Church members are known as Christian Scientists or students of Christian Science, and the church is sometimes informally known as the Christian Science church. It was founded in 1879 in New England by Mary Baker Eddy***, who wrote the 1875 book Science and Health with Key to the Scriptures [Boston: Christian Scientist Publishing Company 1875], which outlines the theology of Christian Science" (WP 2026).
"Progress of Christian Science", in: "The Christian Science Journal", Issue June 1913: "Like many other of the branches of the Church of Christ, Scientist, this dates its inception from a service held in a private dwelling house. On the 21st of August, 1904, a little knot of six truth seekers gathered in Prince's street, Troyeville, a suburb of the South African 'Golden City,' and for six months after held regular services there. [...] On the following 6th of March it was resolved that a church be organized, and a committee appointed to frame rules; with the result that a board of directors was appointed, and First Church of Christ, Scientist, Johannesburg, came into existence".
Clifford P. Smith, Bureau Editor: "Early History of Christian Science in Germany", "[From the Bureau of History and Records of The Mother Church]", in: "The Christian Science Journal", Issue September 1934: "The first translating of her writings that Mrs. Eddy authorized was from English into German; and from 1912 the authorized publication of her principal book, 'Science and Health with Key to the Scriptures,' having alternate pages of English and German, gave a strong impetus to the Christian Science movement in Germany. Before this occurred, however, Christian Science had a goodly number of adherents there, after having several introductions that were distinct and separate. [...] Christian Science had a more fruitful introduction into Germany at Hannover through Frau Bertha Günther-Peterson. She began to study this subject there in 1894, and became a member of The Mother Church in 1897. [...] Mrs. [Frances Thurber] Seal was announced as a practitioner at Dresden by a card in The Christian Science Journal for February, 1898 [s.a. Francis Thurber Seal: 'Christian Science in Germany', New York: Bookmark Publishing 1931]. [...] The indications are that Fräulein Johanna Bruno was the first German in Berlin to become a Christian Scientist. [...] First Church of Christ, Scientist, of Berlin, was organized on September 20, 1900, by twelve members".
*** "Die Christliche Wissenschaft und das Weltparlament der Religionen", 7. August 2023, marybakereddylibrary.org:
"In Verbindung mit der Kolumbianischen Weltausstellung von 1893, fand in Chicago eine wegweisende interreligiöse Konferenz statt. Das Weltparlament der Religionen**** wurde am 11. September 1893 in einem Nebengebäude eröffnet, das heute das Chicago Kunst-Institut beherbergt. Zum ersten Mal in der Geschichte kamen Repräsentant:innen vieler Glaubensgemeinschaften aus der ganzen Welt unter dem Patronat der Einheit und der Brüderschaft zusammen, um sich mit Religion auseinanderzusetzen. Das Parlament wurde durch die gemeinsamen Bemühungen von Charles C. Bonney, einem Richter am Obersten Gerichtshof von Illinois, und John Henry Barrows, einem presbyterianischen Pfarrer aus Chicago, verwirklicht".
Darin zitiert wird Robert Peel: "Mary Baker Eddy. The Years of Authority" ["Mary Baker Eddy. Die Jahre der Autorität"], New York: Holt, Rinehart & Winston 1977, S. 57f.:
"Mehr als achtzig Jahre später werden viele der Hinweise in Mrs. Eddys Briefen verständlich. Wenn sich gesellschaftswissenschaftliche Historiker:innen auf das Parlament der Religionen beziehen, sehen sie dessen hauptsächliche oder ausschließliche Bedeutung fast einhellig in der populären Einführung östlicher Religionen in Amerika. Wenn die Christliche Wissenschaft überhaupt erwähnt wird – was tatsächlich selten der Fall ist – so geschieht dies im Zusammenhang mit dem Eindruck, den nichtchristliche exotische Lehren wie das Vedanta, das Bahaitum und jene geheimnisvollen Formen orientalischen Denkens machten, die den Amerikanern bisher lediglich durch die Theosophie vermittelt worden waren".
¶ Zum ersten Mal wurden 1893 in Chicago nicht nur Vertretende sogenannter "alter" Religionen, also mit Anciennität ausgestatteter Systeme, eingeladen, sondern auch Vertretende sogenannter "Neuer Religiöser Bewegungen" wie die "Neue Kirche" in Nachfolge Emmanuel Swedenborgs ("Printing and Tract Society" gründet sich 1792 in Manchester), die "Universalist Church of America" (1793 etabliert), die "American Unitarian Association" (gegründet 1825), die "Theosophische Gesellschaft"***** (gegründet 1875 von u.a. Helena Petrovna Blavatsky) oder "Christian Science" (gegründet 1879).
¶ For the first time, in 1893 in Chicago, not only were representatives of so-called "old" religions - that is, systems with a long history, with antiquity - invited, but also representatives of so-called "new religious movements" such as "The New Church" following Emmanuel Swedenborg ("Printing and Tract Society" founded in Manchester in 1792), die "Universalist Church of America" (established 1793), the "American Unitarian Association" (founded 1825), the "Theosophical Society"***** (founded 1875 by Helena Petrovna Blavatsky and others), or "Christian Science" (founded 1879).
**** John Henry Barrows: "The World's Parliament of Religions. An illustrated and popular story of the World's First Parliament of Religions, held in Chicago in connection with the Columbian exposition of 1893", Chicago: Parliament Pub. Co., London: "Review of Reviews" Office 1893 [ archive.org ], Vol. I, "Part First. The History of the Parliament. Chapter I. The Origin of the Plan for a Parliament of Religions", p. 10f.:
"The Committee said: Believing that God is, and that he has not left himself without witness; believing that the influence of Religion tends to advance the general welfare, and is the most vital force in the social order of every people, and convinced that of a truth God is no respecter of persons, but that in every nation he that feareth him and worketh righteousness is accepted of him, we affectionately invite the representatives of all faiths to aid us in presenting to the world, at the Exposition of 1893, the religious harmonies and unities of humanity, and also in showing forth the moral and spiritual agencies which are at the root of human progress. It is proposed to consider the foundations of religious Faith, to review the triumphs of Religion in all ages, to set forth the present state of Religion among the nations and its influence over Literature, Art, Commerce, Government and the Family Life, to indicate its power in promoting Temperance and Social Purity and its harmony with true Science, to show its dominance in the higher institutions of learning, to make prominent the value of the weekly rest-day on religious and other grounds, and to contribute to those forces which shall bring about the unity of the race in the worship of God and the service of of man.
'I dreamed / That stone by stone I reared a sacred fane, / A temple; neither Pagod, Mosque, nor Church, / But loftier, simpler, always open-doored / To every breath from Heaven; and Truth and Peace / And Love and Justice came and dwelt therein.'
These lines from 'Akbar's Dream,' one of [Alfred] Tennyson's latest poems ['The death of Oenone, Akbar's dream, and other poems', New York: Macmillan 1892, archive.org], indicate how the Laureate, who regarded the proposal of a Parliament of Religions at Chicago as a noble idea, brooded much, in his last days, over the oneness of human need and spiritual aspiration after God. 'Akbar's Dream' is a beautiful contribution to our apprehension of what Mr. [Thomas Wentworth] Higginson means by the 'sympathy of religions.' [Boston: The Free Religious Association 1876, archive.org]****/6
Tennyson quotes an inscription on a temple in Kashmir: 'O God, in every temple I see people that see thee, and in every language I hear spoken, people praise thee'."
"Second Day. Hinduism. By Manilal N. D'Vivedi [Manilal Nabhubhai Dvivedi], Nadiad, Bombay Presidency", p. 327: "But I have no time to go into the detail of each and every Paurdnika myth; I may only assure you, gentlemen, all that is taught in the Purdnas is capable of being explained consistently in accord with the main body of ancient theosophy expounded in the Vedas, the Sutras and the Dars' anas. We must only free ourselves from what Herbert Spencer calls the religious bias, and learn to look facts honestly in the face.
I must say a word here about idol worship, for it is exactly in or after the Paurânika period that idols came to be used in India. It may be said, without the least fear of contradiction, that no Indian idolater, as such, believes the piece of stone, metal, or wood before his eyes as his god, in any sense of the word. He takes it only as a symbol of the all-pervading, and uses it as a convenient object for purposes of concentration, which, being accomplished, he does not grudge to throw it away. The religion of the Tantras, which plays an important part in this period, has considerable influence on this question; and the symbology they taught as typical of several important processes of evolution has been made the basic idea in the formation of idols. Idols, too, have therefore a double aspect - that of perpetuating a teaching as old as the world and that of serving as convenient aids to concentration".
"Fifth Day. The Social Office of Religious Feeling. By Prince Serge Wolkonsky [Sergei Grigorjewitsch Wolkonski]", p. 642ff.: "Of course, as long as you will consider that religion consists in forms of worshiping that secure to you your individual salvation, the greatest part of humanity will declare that forms are worn out and that we need a new 'religion of the future.' But if you fill yourself with the idea that religion is the synthesis of your beliefs in those prescriptions that regulate your acts toward other men, you will give up your wanderings in search of new ways of individual salvation, and you will find vitality and strength in the certitude that we need no other way but the one shown by the religion that teaches us that all men are the same whatever their religion may be".
***** "The Theosophical Society has been in South Africa for well over a century. The Johannesburg Lodge received its Charter in 1899. The Cape Town, Pretoria, and Durban Lodges followed and received their Charters in 1904. [...] On August 22, 1905, Mahatma Gandhi gave a lecture to the Johannesburg Lodge entitled 'The Real Life' and although he was not a member he contributed in many ways to Theosophy in Johannesburg" (theosophy.co.za/theosophy-and-its-history, 2024).
"The Theosophical Society is the organizational body of Theosophy, an esoteric new religious movement. It was founded in New York City, United States in 1875. Among its founders were Helena Blavatsky, a Russian mystic and the principal thinker of the Theosophy movement, and Henry Steel Olcott, the society's first president. [...] The Society's seal incorporated the Swastika, Star of David, Ankh, Om and Ouroboros symbols"; "Root races are concepts in the esoteric cosmology of Theosophy. As described in Helena Petrovna Blavatsky's book The Secret Doctrine (1888) [Vol. 1, London / New York: Theosophical Publishing Company 1888], these races correspond to stages of human evolution and existed mainly on now-lost continents" (WP).
Helmut Zander: "Anthroposophie in Deutschland. Theosophische Weltanschauung und gesellschaftliche Praxis 1884-1945", Band 1, Göttingen: Vandenhoeck & Ruprecht 2008, "3.14 Kleine theosophische Gemeinschaften", S. 334-336:
"Die Geschichte der Theosophie ist nicht nur die Geschichte ihrer größeren Vereinigungen, sondern auch die Geschichte der theosophischen Bewegung ([...]). Stark institutionalisierte Gruppen und individuelle Rezipienten sind die Pole eines theosophischen Milieus, das historiographisch derzeit nicht kartierbar ist. Da es gleichwohl für die Verbreitungs- und Rezeptionsgeschichte der Theosophie eine zentrale Rolle spielt, liste ich weitere Institutionalisierungen alphabetisch auf[:] Ariosophen / Guido von List-Gesellschaft. Die Guido von List-Gesellschaft gehört ins germanophile Spektrum der völkischen Bewegung, besaß allerdings Theosophen unter ihren Mitgliedern oder Sympathisanten (Johannes Balzli, Franz Hartmann, Karl Heise) [Anm. 1]. In welchem Ausmaß die List-Gesellschaft wirklich theosophisch geprägt war, bliebe zu klären [Anm. 2]. Bund für Theosophie und Geheimwissenschaft. Von Casimir von Zawadsky vermutlich nach 1913 gegründete und vermutlich Steiner-kritische Gruppe; Zawadsky war auch Herausgeber der 'Zeitschrift für Theosophie und Geheimwissenschaft (Okkultismus)'. Christlich-Theosophische Vereinigung. In Grünberg 1922 als 'Okkultistischer Verein' gegründet, der seit dem 1. April 1924 den Titel 'Christlich-Theosophische Vereinigung' führte. 1937 von den Nationalsozialisten aufgelöst. Das Collegium Pansophicum verstand sich als 'rosenkreuzerische Geheimgesellschaft' zur Pflege des Gedankengutes von Franz Hartmann. Es wurde vermutlich von Wilhelm Otto Barth und Heinrich Tränker gegründet', seine Existenz ist um das Jahr 1923 herum anzusetzen. Die Deutsche Theosophische Gesellschaft wurde in Dresden gegründet und dort am 14. Februar 1929 ins Amtsgerichtsregister eingetragen. Der 'ganze Vorstand' bestand aus einer Person, dem auf sieben Jahre gewählten Kaufmann Ludwig Kurt Adam. Deutscher Theosophenbund. Freie Theosophische Gesellschaft. Im Juni 1915 als Abspaltung vermutlich von der Adyar-Theosophie genannt. International Theosophical Society I.T.S. / Unabhängiger Weltbund der Wahrheitssucher (neutral). [...] Die Lotus Gesellschaft wurde 1921 in München von Heinrich Tränkler [...] gegründet [...]. Die Neu-Theosophische Vereinigung mit Sitz in München, deren Gründung der Bildhauer und Maler August Kottonau am 1. September 1897 anzeigte, wurde kaum zwei Jahre später wieder aufgelöst. [...] Oschm-Rahmah-Johjihjah [...] Berlin [...]. Theosophische Deutsche Nationalgesellschaft. [...]. Thomassin, Charles. [...] Undogmatischer Verband [...]. Verband deutscher Okkultisten. [...] Waldloge Berlin. [...]".
Anm. 1: "[Nicholas] Goodrick-Clarke: Die okkulten Wurzeln des Nationalsozialismus [aus dem Englischen von Susanne Mörth, Graz: Stocker 1997] 36-48; Namen ebd., 45"; laut Uwe Puschner, Walter Schmitz, Justus H. Ulbricht, "Handbuch zur 'Völkischen Bewegung' 1871-1918", München: K.G. Saur 1999, S. 235, war Heise auch Anhänger von "Mazdaznan" in Nachfolge von Erich Otto Haenisch****/7, außerdem war Heise Anthroposoph und Schriftleiter der Zeitschrift "Der Gral. Mitteilungen des freien Gralbundes (Gral-Orden). Zeitschrift für Sucher eines esoterischen Christentums"****/8.
Anm. 2: "Nach [Bettina] Voy [verh. Bauer]: Die religiösen Implikationen der Ariosophie [des Lanz von Liebenfels, Marburg: Magisterarbeit 1993], 23, scheint es allenfalls Versuche gegeben zu haben, an Blavatsky in dem Anspruch anzuknüpfen, die älteste Religion zu repräsentieren oder zu repristinisieren. Dies wäre kaum mehr als ein name-dropping".
Ebenda, S. 217f.: "Die 'Aktion gegen Geheimlehren und sogenannte Geheimwissenschaften', die Heydrich nach Rudolf Heß' Englandflug vom 10. Mai 1941 für den 9. Juni dieses Jahres anordnete, richtete sich anderem gegen 'Anhänger der Anthroposophie, Anhänger der Theosophie und Anhänger der Ariosophie', sowohl gegen die Organisationen als auch 'gegen alle führenden und Einzelpersonen, soweit sie diese Lehren oder Wissenschaften zum Hauptberuf haben' oder 'besondere Funktion' oder einen 'besonderen Einfluß ausüben' [Anm. 285: 'Aktion gegen Geheimlehren und sogenannte Geheimwissenschaften, 4.6.1941, gez. Reinhard Heydrich, Ausführung Albert Hartl, 9 S. und Anlage (4 S.); BArch, R 58 / 1029, fol. 57-70, Zit. fol. 59']".
****/6 John Henry Barrows: "The World's Parliament of Religions", a.a.O, Vol. 1, 1893, p. 32: "A noble letter was sent to the Chairman by the Rev. Dr. N[icolaas] J[acobus] Hofmeyr [1827-1909], Senior Professor of the Theological College of the Reformed Dutch Church in South Africa: 'It will be to the busy men of this industrial age a imique demonstration of the truth that, throughout all ages man has sought his true life in the supersensual and supernatural. It will be a mighty echo to the voice of God, warning man not to'barter away his true life for that which pleases and dazzles but for a moment. It may thus accomplish an incalculable good'".
****/7 S. z.B. [Otto Dreher und Ernst Ganz]: "Was ist Mazdaznan?", hrsg. von Deutsche Mazdaznan-Bewegung e.V., Karlsruhe, und Neuzeitliche Diät- und Lebensschule e.V., Bringhausen am Edersee, 3. Auflage [EA 1964], Frankfurt am Main / Salzburg / Bern: Humata Verlag Harold S. Blume [o. J. = 1975], S. 28, unter der Überschrift "Religion": "Es ist eine viel zu wenig beachtete Tatsache, daß weder Zarathustra, noch Buddha, Christus und Mohammed die Absicht hatten, neue Religionen zu stiften. Sie wollten nur die Lebensgesetze lehren, die jeder Mensch beachten muß, wenn er ein menschenwürdiges Leben leben will, ein Leben der Harmonie und des Friedens, mit einem Minimum von Krankheit, Elend und Leid - ein Leben, in welchem alle vorhandenen Talente und Begabungen voll zur Entfaltung kommen -, ein Leben, das ein Paradies auf Erden darstellt".
"Mazdaznan is a neo-Zoroastrian new religious movement which held that the Earth should be restored to a garden where humanity can cooperate and converse with God. Founded at the end of the 19th century by Otoman Zar-Adusht Ha'nish, born Otto Haenisch, the religion was a revival of 6th century Mazdakism. Adherents maintained a vegetarian diet and practiced breathing exercises" (WP following Peter Clarke: "Encyclopedia of New Religious Movements", London: Taylor & Francis 2004, p. 394; Art. "Mazdaznan" in "Religions of the World. A Comprehensive Encyclopedia of Beliefs and Practices", 2nd ed. Santa Barbara, Calif.: ABC-CLIO 2010. p. 1841; Colin Spencer: 'The Heretic's Feast. A History of Vegetarianism', Hanover, NH: University Press of New England 1996, p. 313f.).
****/8 Siehe z.B. "Der Gral. Mitteilungen des freien Gralbundes (Gral-Orden). Zeitschrift für Sucher eines esoterischen Christentums", Nr. 2, Februar 1929, 8. Jahrgang [tatsächlich Erscheinungszeitraum 1928-1930, iapsop.com: 'Continues the volume numbering of its predecessors' = 'Mitteilungen des Gral-Ordens' 1927/28, 'Mitteilungen des Neuen Gral-Ordens' 1922-1926], S. 9:
"Kein Mensch besteht heute seine Prüfung. Wir müssen alle [im Original gesperrt] vor uns selbst gestehen, daß wir die Knoten der Verhältnisse (des Karma) nicht zu lösen vermögen, daß wir alle schuldig sind und immer wieder schuldig werden, so viel wir uns auch bemühen, rechtschaffen unsern Lebensweg zu gehen und unsere Lebensaufgabe zu erfüllen. Ebenso wie an Oedipus, an Paris oder sonst einem Großen erfüllt sich unweigerlich an jedem [im Original gesperrt] das ihm vorgezeichnete Geschick. Das Einzige, was einem zu sich selbst offenen, ehrlichen und geraden Menschen bleibt, ist, sein Dasein auf die Schultern des Weltenlogos - aus dessen Urwelt=Wesenheit heraus wir alle geworden sind - zu legen, damit ER [!] uns losspreche von den karmischen Notwendigkeiten, die zu erfüllen wir in die Welt gesandt sind und die wir selbst nicht aufzuheben vermögen. [...] Zürich, am 8. Januar 1929 / Karl Heise".
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