The Rudolf Steiner Archive

10. The Amsterdam Congress on June 19, 20, and 21, 1904

Article by Ludwig Deinhard, “Der Vâhan,” Vol. VI, No. 1, July 1904

[ 1 ] It must have been about twelve or fourteen years ago that, in all our literary circles, people were talking about a book published anonymously and titled *Rembrandt as an Educator*. In this book, which quickly went through several printings, Germans were urged in every possible way to take their Low German compatriot—the brilliant Dutch master—as a model in every respect. I would like to take up the thread of that book—which many readers of this journal will surely still remember, or at least its title—as I return today from Amsterdam to report on my impressions of the conference there. Let’s strike the name Rembrandt from this title—for I must, unfortunately, remain silent about him here, however much this may displease anyone who has just returned from Amsterdam—and replace it with these three words: “Our Dutch Colleagues”; then the book title above would be changed to: “Our Dutch Colleagues as Educators.” “Educators of what?” one might ask, and my answer is: educators in organizing fruitful congresses within the Theosophical Movement. First, a few words on this subject.

[ 2 ] Just as it was once recommended that the Germans emulate Rembrandt, one can today advise every European section of the Theosophical Society to take its Dutch sister section as a model in the organization and conduct of a European Theosophical Congress. What, then, are the qualities that make our Dutch colleagues particularly well-suited for this task?

[ 3 ] In her farewell remarks to the Amsterdam Congress as its president, Mrs. Besant said: “It may be that the land our Dutch brothers call their own is a small one. But one thing is certain: they have a very generous heart. And it is better to possess a small country along with a generous heart than a large country and a narrow heart.” But our colleagues in Holland possess, in addition to this quality of the heart that Mrs. Besant praises them for, something else that makes them particularly well-suited for the task at hand: namely, an astonishing talent for languages, which, having been developed early and thoroughly cultivated, greatly facilitated their role as hosts of the Congress, enabling them to converse fluently with every foreign guest in their native language.

[ 4 ] If the Amsterdam Congress had been marked by an exceptionally warm atmosphere from start to finish, this general mood was further heightened and reinforced by the introduction of a new and invigorating element.

[ 5 ] “Introducing the element of the aesthetic, of beauty in nature”—said Mrs. Besant in her presidential address—“into the Theosophical Movement is one of the main tasks of this Congress. A Theosophist can be just as much an artist as a thinker. Our movement, which is destined to permeate the entire spiritual life of the civilized world, will surely also be called upon to bring about a new direction in music and the visual arts.”

[ 6 ] This new aspect of the Theosophical Movement—the aesthetic element—was, in fact, what gave the Amsterdam Congress its distinctive character. Vocal concerts alternated with organ concerts there, and at the end, works of Dutch poetry, such as those by Multatuli, were also recited. This was accompanied by an exhibition organized by members of the “Theosofische Vereeniging” featuring all manner of art objects, paintings, sculptures, and works of applied art—such as embroidery, precious book bindings, etc.—most of which immediately revealed the intellectual circles in which their creators moved. And the credit for having introduced this new aspect, this new perspective, into the Theosophical Movement belongs to none other than our colleagues in Holland.

[ 7 ] It will likely be necessary to preface the report on the Congress proceedings with a few words about the Dutch Section, which held its annual meeting on June 18 under the chairmanship of its energetic and experienced General Secretary, W. B. Fricke. The section currently has 727 members, 130 of whom joined last year. The propaganda tour undertaken last year by the Congress’s Honorary Secretary, Johan van Manen, to the Dutch colony of Java—where he delivered no fewer than fifty lectures over a period of six months—also deserves special mention. The section’s headquarters are located in one of Amsterdam’s most beautiful neighborhoods and comprise three buildings (Amsteldijk Nos. 76, 79, and 80) with spacious reading rooms, a meeting hall, an office, apartments, and a large garden.

[ 8 ] A total of about 600 people attended the congress, including approximately 150 foreigners, among whom the British Section, led by its Secretary-General B. Keightley, constituted the largest contingent. The German Section was represented by our General Secretary, Dr. Steiner, and about a dozen members. Likewise, the General Secretary of the French Section, Dr. Pascal, attended with a large number of French Theosophists. Neighboring Belgium was represented even more strongly. Whether members from Italy, Spain, Scandinavia, Russia, and so on were also present is beyond my knowledge.

[ 9 ] The congress opened in the magnificent and spacious concert hall of Amsterdam’s “Concertgebouw.” The section meetings took place in smaller halls within the same building.

[ 10 ] Mrs. Besant’s speeches and lectures, delivered with her well-known mastery, naturally formed the main focus of the entire convention. Understanding these lectures is aided by the powerful spiritual energy emanating from the speaker and by the strong mental vibrations she radiates. At the same time, Mrs. Besant articulates each of her words with extraordinary clarity, making herself easily understood even by non-English-speaking listeners who would otherwise have difficulty following an English speech. I do not wish to omit pointing this out here, as it is important to know this in view of Mrs. Besant’s planned lecture tour through Germany this coming September, so that no one is deterred from attending these lectures for the obvious reason that they have difficulty understanding English. Since Mrs. Besant will be giving public lectures in only a few major German cities, it should be noted here that it is undoubtedly worth taking a short trip to hear this speaker—admired throughout the world—speak in person, especially since her writings are also gaining increasing popularity here in Germany.

[ 11 ] On Sunday, June 19, at 10 a.m., the convention was officially opened. First came a choral performance by a women’s choir, followed by speeches by W. B. Fricke, Annie Besant, and J. van Manen. This was followed at 8 p.m. by a public lecture by Mrs. Besant in a church-like building intended for “de vrije Gemeente” (the Free Congregation). She spoke on “the new psychology,” a topic under which she presented the research findings of the Society for Psychical Research, the interesting psychological studies by Professor Pierre Janet and Colonel A. de Rochas in Paris, and concluded by touching on the question of life after death and reincarnation.

[ 12 ] The section meetings then took place on Monday, June 20, and Tuesday, June 21. Unfortunately, the proceedings of these sessions were constantly delayed somewhat by the fact that the presentations were summarized in Dutch and, at times, in English as well. The program called for the following section divisions:

[ 13 ] A. Brotherhood; B. Comparative Religion; C. Philosophy; D. Science, including occult psychology; E. Art; F. Propaganda and Working Methods; G. Occultism.

[ 14 ] The papers on the “topics mentioned above” requested by the Congressional Committee constituted the material presented at the section meetings. Since very few of the authors of these papers appeared in person, most of them had to be read aloud by the chairpersons or at least summarized. The official report of the Congress Committee, expected to be published in a few months, will then contain all of these papers in their entirety; here, only a brief summary of their content or even just their titles can be provided.

[ 15 ] Discussed in Section A:

[ 16 ] 1. Emma Weise (Paris) on the topic: “Fraternity as found in the totemic laws of primitive races.” Mme Weise is of the opinion that the customs of totemism among certain primitive races provide evidence that they constitute a well-thought-out religious system created for the purpose of protecting primitive races from extinction—a system that cannot be regarded as the product of these races themselves. It follows that the primitive human races of prehistoric times possessed teachers of great wisdom who, by establishing these far-sighted and subtle precepts, guided the development of individual personalities—which, of course, is in accordance with the teachings of Theosophy.

[ 17 ] 2. Commander Courmes (Paris): Le droit de suffrage dans les nations. This treatise points out that the individuals who make up a nation represent souls or individualities at extremely different stages of development, and that this great diversity should also be taken into account when granting the right to vote. However, it will be very difficult to establish a criterion for the stage of development that could be applied in practical life, a fact the author himself seems to recognize.

[ 18 ] 3. See Edgar Aldermann (Sacramento, Calif.): *Practical Brotherhood*. A defense of democracy as the only possible and desirable foundation for building true brotherhood.

[ 19 ] Section B

[ 20 ] 1. Purnendu Narayana Sinha (India): The Religion of the Future—An Aspect of Vaishnavism. Vaishnavism is based on the idea of awakening and strengthening the feeling of love as the surest path to religious development. This requires the systematic cultivation of communities founded on love, which must be expanded until they ultimately encompass all of humanity. Excerpts from numerous Sanskrit texts in the Vaishnava tradition are cited to support this view.

[ 21 ] 2. C. Jinarajadasa (Milan): The Bhagavad Gita. A Critical Study of This Ancient Indian Didactic Poem with Regard to Its Age, Language, and Content.

[ 22 ] 3. D. van Hinloopen Labberton (Buitenzorg): Al-Ghazali’s *Kitab Tasaoep*. Gazzhali, who lived around 1400 CE, is considered the founder of orthodox Islamic mysticism. His ethical teachings were published in the Dutch East Indies in numerous adaptations. In many respects, they coincide with the teachings of modern theosophy.

[ 23 ] Section C

[ 24 ] 1. Dr. R. Steiner (Berlin): Mathematics and Occultism. According to the Gnostics, “mathesis”—knowledge—is that pure wisdom modeled on mathematics. The Gnostics did not require one to become a mathematician in order to become an occultist; thus, they did not require actual mathematics, but rather a mathematical kind of knowledge. They required that one free oneself, within one’s own being, from what clings to the ordinary human being—from all desire and all emotion.

[ 25 ] 2. Bhagavän Däs (Benares): The Relationship Between the Self and the Not-Self. The well-known author of *The Science of the Emotions* contrasts Hegel’s threefold stage of knowledge of the world with that ancient Indian understanding of the world, which is expressed in the combination of the three letters a, u, and m.

[ 26 ] 3. Gaston Polak (Brussels): Symmetry and Rhythm in Nature. The study of the sensually perceptible world, insofar as it remains within the bounds of the natural sciences, reveals phenomena of symmetry and rhythm in all fields. The purpose of this well-thought-out work is to demonstrate that these same phenomena also exist in the realm of emotional and spiritual life. The doctrine of reincarnation, too, embodies such a rhythm.

[ 27 ] 4. Decio Calvari (Rome): An Italian Hermetic philosopher of the 17th century.

[ 28 ] 5. G.R.S. Mead (London): Wie oben, so unten.

[ 29 ] The titles of these last two works were simply read aloud.

[ 30 ] Section D

[ 31 ] 1. Dr. Th. Pascal (Paris): Conscience, subconscience, and superconscience. The Secretary General of the French Section provides here a clear overview of current psychological views on conscience, which, according to him, finds a truly satisfactory explanation only in the doctrine of reincarnation.

[ 32 ] 2. Ludwig Deinhard (Munich): “Multiplex Personality,” a suggestion. The speaker’s suggestion is that members of the Theosophical Society who possess supernormal abilities be asked to give closer consideration to the fascinating phenomena of the “multiplex personality,” since these phenomena provide direct evidence of reincarnation, as recent research by A. de Rochas has shown.

[ 33 ] 3. Ludwig L. Lindemann (Cologne): Two Psychological Experiences. Only the title was read aloud.

[ 34 ] Similarly, [the] author is unfortunately unable to provide further details about the following three papers. They all pertain to the fourth dimension.

[ 35 ] 4. Emilio Scalfaro (Bologna): Space, Forms, and Multidimensional Matter.

[ 36 ] 5. Arturo Reghini (Italy): The Mechanism of Vision and the Fourth Dimension.

[ 37 ] 6. Frau Sarah Corbett (Manchester): Regelmäßige vierdimensionale Hyperfestkörper.

[ 38 ] 7. Dr. Viriato Diaz-Perez (Madrid): The Term “Anitos” (A Key to Archaic Philippine Mythology). The author claims that the word “Anitos,” used in the Philippines to mean “spirit” or “ghost,” has an ancient linguistic root that should be regarded as a legacy of the lost continent of Atlantis.

[ 39 ] 8. Alfred R. Orage (Leeds): The Development of a Secondary Personality. Here, the author makes a valuable contribution to the illustration of well-known psychological phenomena such as attention, absent-mindedness, and moodiness, and reveals the connection between the process of falling asleep and the emergence of a second personality.

[ 40 ] 9. Samuel van West (Haarlem): Criminality and Karma. [The] author demonstrates that the concepts of karma and reincarnation necessarily follow from the findings of contemporary criminological research (the Lombroso school).

[ 41 ] 10. Dr. Jules Grand (Paris): The Respective Roles of the Different Kingdoms of Nature in Relation to Human Nutrition. A Defense of Vegetarianism Based on the Physiology of Plants, Animals, and Humans.

[ 42 ] Section E

[ 43 ] 1. Jean Delville (Brussels): The Mission of Art.

[ 44 ] 2. Mrs Margaret Duncan (Manchester): A plea for symbolism in art.

[ 45 ] 3. Frau Amélie André (Paris): Anwendung einiger theosophischer Lehren auf die Kunst des Gesangs.

[ 46 ] 4. Fidus-Höppener (Berlin): Theosophy and Art. The author of this essay is the oft-mentioned and admired former illustrator of *Sphinx*, Fidus, who was, in fact, the first artist to lend his pencil to the Theosophical Movement.

[ 47 ] Section F

[ 48 ] Mrs. Ivy Hooper (London): The Faith to Come. The contributor, a poet of theosophical novellas highly esteemed in England—known to readers of *The Theosophical Review* under the pen name Michael Wood—understands the “faith to come” to be a form of Christianity freed from today’s dogmatism and imbued with esoteric views.

[ 49 ] Section G

[ 50 ] 1. Annie Besant: Occultism. Here, the speaker outlines in broad strokes the path of the—as the English say—“would-be occultist,” that is, someone who wishes to become an occultist. “Through deep study and continued contemplation,” she said, “he must exercise his mental powers; he must strive to gain mastery over them. Until he has achieved this goal, his intellect is of no use for occult research. For he will wander aimlessly, dragging his owner along with him, until he drags him down into a state of degradation, driven by what attracts and repels him—things that should leave the true occultist completely unaffected. The true occultist recognizes the workings of the divine Spirit throughout all of nature, and nothing can repel him. But before the level of the true occultist can be attained, one’s life must be purified. No one who is not entirely pure, who is not capable of leading a completely selfless life, should dare to approach occultism; for every fault, every weakness they possess will otherwise be reignited. All these shortcomings will overwhelm him and set traps for him everywhere and at every opportunity. And as long as he has not learned to control his senses and emotional impulses, the finer bodies with which he will have to work—because they are so much lighter and more agile than the physical body—will expose him and those close to him to the most terrible temptations and dangers.” ...

[ 51 ] 2. C. W. Leadbeater: Occultism. A description, submitted by this well-known Theosophist from California, of the impressions received by the astral seer when certain compositions by Beethoven, Wagner, Schumann, etc., are performed. These remarks by Leadbeater concluded the section meetings.

[ 52 ] The convention then closed on Tuesday evening at 5:00 p.m. just as dignifiedly and solemnly as it had opened. Once again, there was singing by a women’s choir, followed by speeches of thanks from the various general secretaries, each in their own national language, then the announcement of next year’s convention location (London), and closing remarks by Mrs. Besant.

[ 53 ] At 8:00 p.m., another public lecture took place at “de vrije Gemeente,” delivered by the Dutch physicist Dr. J.J. Hallo. He spoke about the human aura, which he demonstrated using photographs based on Leadbeater’s well-known work.

[ 54 ] On Wednesday afternoon, the conference participants gathered at the headquarters to say their goodbyes.

[ 55 ] In the above, I have attempted to sketch out a rough picture of the Amsterdam Congress in as few words as possible. As incomplete as this account may be, it may nevertheless give some readers the impression that the assertion made by the author of this report at the outset—the assertion that representatives of Theosophy in all countries can learn a great deal from their colleagues in Holland regarding the organization of fruitful congresses— was not quite as unfounded as it might have seemed to the reader at first glance. This Congress was fruitful in that it gave the Theosophical Movement a new aspect—one might even say a new face—a face whose features are likely to appear more appealing to many in the future than has been the case thus far, once the idea of beauty has transfigured it.

[ 56 ] But I would like to conclude by quoting a remark made by Mrs. Besant during her first address—a remark that may hold greater significance for the German Section of the Theosophical Society than for any other section. It was: “The Theosophical Movement approaches science and tells it to open its heart to broader possibilities than it has done so far.”

[ 57 ] Certainly, the Theosophical Movement does this. However, science has so far remained deaf to all the movement’s appeals. To foster the necessary mutual understanding here—in other words, to establish the desirable relationship between science and theosophy, in a manner similar to how the Dutch Section successfully sought to do so between art and theosophy at the Amsterdam Congress—this task may once again fall to the German Section. For in no country in the world does science represent such an important, such a decisive cultural factor as it does here in Germany.