The Rudolf Steiner Archive

27. The Congress of the Federation of European Sections of the Theosophical Society

Article by Rudolf Steiner in “Lucifer - Gnosis,” No. 31/1906

[ 1 ] In the first days of June [1906] (on the 3rd, 4th, and 5th), the third congress of the federated European sections of the Theosophical Society took place in Paris. Approximately 450 members from a wide variety of European countries were in attendance. The welcoming addresses, which the representatives of the individual nations delivered in their own languages during the first official session, thus expressed a shared human interest in the most diverse outward forms. This interest could be heard in English, French, Swedish, Italian, Dutch, German, Russian, Spanish, and Czech; it could be heard from a Hindu and a Parsi. More than twenty German members were present.

[ 2 ] The meeting was presided over by the founding president of the Theosophical Society: H. S. Olcott. The preparatory work had been carried out by the members of the French Section with great dedication and self-sacrifice. It is, of course, impossible to list all those esteemed members of the Society who rendered distinguished service on this occasion. Anyone who has even a rough idea of the magnitude of the work involved in such an event can appreciate the burden borne by those members who are present at the venue during such a time. In particular, however, we should remember Ms. Aimée Blech and Ms. Zelma Blech, Commandant Courmes, Mr. Charles Blech, Mr. P. E. Bernard, Mr. M. Bailly, Mr. Jules Siegfried fils, Mr. A. Ostermann, and above all, the Secretary-General of the French Section, Dr. Th. Pascal.

[ 3 ] Thanks to the efforts and willingness to make sacrifices of our French friends, the Society has a beautifully furnished French headquarters in Paris (59 Avenue de la Bourdonnais) that is ideal for lectures and visits. It features not only a spacious, welcoming lecture hall, but also excellent facilities for work, a library, and a book storage area for theosophical works in French. Work at this headquarters is brisk. The General Secretary receives visitors there on the first and third Sundays of the month from 10:30 to 11:30 a.m. Public lectures are held on the first Sunday of the month (4:00 p.m.) and every Thursday at 8:00 p.m. A meeting for members takes place every third Sunday of the month at 4:00 p.m.; in addition, a course is held on Tuesdays at 4:00 p.m. in French and another on Mondays at 4:00 p.m. in English.

[ 4 ] These rooms also housed the “Exhibition of Art and Arts and Crafts” during the Congress, which was opened on Saturday, June 4 (at 4:00 p.m.) by President H. S. Olcott. Our French friends went to great lengths to tastefully curate a collection of works of art and art objects that reflect the desire to express theosophical interests through visual art.

[ 5 ] The actual sessions of the congress took place in the magnificent hall of the Washington Palace (14 Rue Magellan). The first official session opened at 10 a.m. on Sunday, June 3 [1906]. Mr. Ed. Bailly had written and composed an opening chorus for this occasion: “Ode to the Sun.” It provided a beautiful, atmospheric introduction. - This was followed by a warm welcome from the Secretary-General of the French Section, Dr. Th. Pascal. - Next came a lengthy address by the President and Founder, H. S. Olcott. From it, one could gather how the Society is in a state of continuous growth (it has now spread its branches across forty-four different countries around the world). In particular, he emphasized how gratifying it was to see the movement’s growth in France, especially when comparing its current state to the modest beginnings observed in 1884, when he, the President, and H. P. Blavatsky first endeavored to stimulate interest in Theosophy from Paris. Olcott outlined the main aspects of theosophical work for the assembly. He described the significance of the headquarters in Adyar, including the library there with its treasures of ancient manuscripts and a rich collection of books, in which one finds invaluable material for the study of the occult, the various religions, and so on. - In his speech, Olcott was particularly concerned with emphasizing the universal, human character of the Society. It sought to distance itself from anything that might in any way give rise to disharmony between people. Nothing should be included in its endeavors that had anything to do with the one-sided, particular interests of gender, race, social class, religious denomination, and so on. The Society as a whole should stand above the achievements, reputation, and so on of its individual leaders and teachers. One should not place individual persons on a pedestal and expect absolute perfection from them, nor should one be immediately disappointed when one finds faults in those from whom one did not expect them. One should approach specific issues, movements, and viewpoints in such a way that the broad foundation of society is never lost sight of. Esoteric, Masonic, and similar movements are none of society’s concern. Society can concern itself only with the overarching goal that leads to human brotherhood and must not identify with the aforementioned movements. ^{1It is expressly noted here that the above is intended to be an objective report, meaning that the President’s remarks are reproduced factually, and that the reporter does not interject his own views into the report.}

[ 6 ] The president read his address in English. It was repeated in French by Mr. Jules Siegfried Jr. This “presidential address” was followed by greetings from the representatives of the various regions in their respective languages, as described above.

[ 7 ] Once again this year, the Federation’s permanent secretary, Johan van Manen, rendered outstanding service in managing the affairs of the Congress. It must be said that J. van Manen deserves the Society’s special thanks for his dedicated work. Every year, many months before the meeting, he must handle the extensive correspondence with all section leaders and many individual members. He must take care of the difficult arrangements. And J. van Manen has now undertaken this task for the third time with his usual amiable and personable manner.

[ 8 ] On the afternoon of June 3, from 2% to 5 o'clock, the first of the general debates took place. Two issues were debated there:

[ 9 ] 1. “To what extent is the Theosophical Society merely a group of people seeking the truth; to what extent does it bring together students or those who promote or adhere to a particular branch of Spiritual Science?”

[ 10 ] 2. “While the Theosophical Society has no dogmas whatsoever, authorities are nonetheless recognized within it—and quite rightly so. Is the relative value of these authorities merely a matter of individual acceptance? On the basis of what qualities or abilities should such ‘authorities’ be regarded as such?”

[ 11 ] A wide variety of views were expressed in the debate, ranging from the strict rejection of all authority to an emphasis on the necessity of such authority. At the moment—as was evident in the debate—there appears to be a strong trend toward the view that it is dangerous to rely too heavily on authority. However, those who spoke also acknowledged that the necessary authority—which arises wherever those who have already advanced in some area of knowledge are called upon to influence those who still have much to learn in one respect or another—must not be disregarded. Participation in the debate was very lively; the third question on the agenda could not even be addressed. According to the program, it was to read: “Should a person’s moral character be a factor in their admission to the Theosophical Society? Can individuals whose morality does not conform to prevailing social views be members of the Theosophical Society? Can there be any general rules in this regard?”—Bertram Keightley presided over this debate in his characteristic friendly and judicious manner.

[ 12 ] That evening, two lectures were held. The first was given by Mr. G. R. S. Mead, the learned scholar of Gnosticism. He spoke on “The Religion of the Spirit.” He drew upon his many years of study—spanning his entire productive life—of the theosophical-Gnostic views of life at the time of Christianity’s origins. He explained the essence of the teachings of Hermes Trismegistus and his followers. Through these teachings, one was to find a wisdom that, through the perfect harmony of mind and heart, would guide the human soul to its union with the “higher divine Self.” A form of religion—grounded in science and leading to the highest levels of experience—was outlined as that practiced by certain ancestors and contemporaries of early Christianity. — A French summary of this speech, delivered in English, was distributed among the audience. - The second lecture was delivered in French by M. Bernard on “Problems of the Present Moment.” He spoke about the immediate tasks facing the Society, the attitudes required of its members, and the best way to achieve the goals of the Theosophical Society.

[ 13 ] On Monday, June 4, members gave presentations in two sections during the morning hours. One of the sections, which dealt with religion, mysticism, mythology, and folklore, was chaired by Dr. Koopmans, a member of the Dutch section. The second section dealt with philosophy; it was chaired by Dr. Steiner, and later—when he had to speak in the first section himself—by Miss M. von Sivers. Mr. Becker from London served as secretary for the first section, and Mr. Max Gysi from London for the second. —In the first section, Mrs. Sharpe first read an essay by Edward E. Long titled “An Insight into Islam.” The aim was to present the moral foundations, the beauties, and the sublime teachings of this religion, which are so often misunderstood. It was shown in what a unique way the adherents of this religion strive for “union with God” in order to attain inner harmony and peace of mind. The original nobility of this religion and its later decline into idolatry and superstition were described, as well as the more recent efforts to revitalize this faith and the theosophical perspectives found within it. - Next, Georg Doe spoke on “Some Findings in Folklore Research, Particularly with Reference to Devonshire.” - This lecture was followed by one given by a member of the Italian Section, Mrs. von Ulrich, on “The Ancient Slavic Religions.” The speaker discussed the simple characteristics of Lithuanian and Latvian religious practices, within which a form of worship of the forces of nature predominates. There are no priests or temples; every head of household is a priest. She went on to explain, with reference to the Russians, that they originated from similar religious traditions but later adopted Germanic gods and gave them Slavic names. She then demonstrated how the transition from this form of religion to Christianity took place. Mention was also made of that segment of the Russians who settled in the northern Germanic regions and converted to Christianity in the eleventh and twelfth centuries, as well as of their richly adorned temples and statues of the gods. The session concluded with a lecture by Dr. Rudolf Steiner on “Theosophy in Germany a Hundred Years Ago.” The speaker explained that within the spiritual movement in Germany at the end of the eighteenth and the beginning of the nineteenth centuries—associated with figures such as Schiller, Goethe, Fichte, Schelling, Novalis, Hegel, and so on—there was a significant undercurrent whose origins lay in esoteric, occult brotherhoods. Such occult brotherhoods had existed in German regions since the fourteenth century. Although figures such as Paracelsus and Jakob Böhme were not members of such societies, what they taught flowed to them in a certain way from these groups. In particular, the speaker demonstrated that Schiller can only be fully understood if one uncovers these mysterious foundations in the very basis of his thinking and poetry. Knowledge of German occultism holds the key not only to his early essay “The Theosophy of Julius,” but also to his later works. The speaker then revealed the occult foundation underlying the philosophy of J. G. Fichte. Finally, the speaker pointed to the intimate esotericism of Novalis, to the truly psychological studies of Ennemoser, [Eckartshausen], and Justinus Kerner, but especially to a theosophist who is virtually unknown today, who called his theosophy simply “biosophy”—namely, Troxler, who, for example, offered the most beautiful discussions on the “astral body.” The speaker concluded with a discussion of why the idea of reincarnation was necessarily absent from this “German theosophy” and what relationship this idea has to that worldview. Miss Kamensky from St. Petersburg then summarized this lecture in French.

[ 14 ] In the second section, which focused on philosophy, Herbert Whyte was the first to speak on “Agvaghosha’s *Awakening of Faith in the Mahayana*.” He explained that the essence of Mahayana is the same as that found in the Upanishads and the Bhagavad Gita, and he highlighted the similarities between Agvaghosha’s teachings and the discussions on the expansion of self-consciousness as presented by Annie Besant in *Studies on Consciousness*. True enlightenment cannot be attained through anything external, but solely through the inner life of the spirit. The spirit is a source from which higher life must flow. And it must be supported by the following forces: compassion, patience, concentration, energy, inner harmony, and tranquility. - Afterward, M. Xifré read an excerpt from a longer work by Rafael Urbano, which dealt with Spanish mysticism and illustrated it with examples such as Saint Teresa, Saint John of the Cross, and so on. Then an excerpt was presented from an essay that the “Yoga” study group in Algiers had prepared on “Devotion and Wisdom.” It describes how, for much of what the still-uninformed human being undertakes, the “Masters” on the higher planes serve as guides. Then, as the human being continues to develop, he enters into a relationship with these Masters. This union with them leads to wisdom and to “Yoga.” - Mr. Wallace then spoke on “Diagrams and Symbols.” He distinguished between static symbols, which contain nothing essential of what they represent, and dynamic symbols, which in their entire structure reflect the essence of the laws of nature. He asserted that true symbolism must be derived from the essence of things. - Following this lecture, Louis Desaint spoke on “Bergson’s Philosophy in Relation to Ancient Indian Philosophy.” According to this philosophy, the mind is conceived as an entity independent of matter. - Maurice Largeris presented an excerpt from his work “The Alleged Pessimism of the Indians and the Moral Theory of Happiness.” He demonstrated how erroneous the widely held views on this pessimism are. These views are corrected by the idea of that “freedom” which is attained through union with one’s “own divine self.” Finally, in a lecture titled “An Attempt at a Way of Life,” Eugene Levy presented a series of rules applicable to the daily lives of those striving for higher spiritual development.

[ 15 ] On the afternoon of June 4, 1906, the second general debate took place, presided over by Commandant D. A. Courmes, who conducted it in a tasteful and judicious manner. The following issues were discussed:

[ 16 ] 1. Is propaganda a primary goal of the Theosophical Society?

[ 17 ] 2. How is it that, despite the Theosophical Society’s long history and despite its vigorous propaganda, the number of members today is still relatively small (13,000 in 1905)? Can we say that the Theosophical Society lacks a method or a system? If that were the case, should we regret it? If that were the case, how could the situation be remedied?

[ 18 ] Many members also participated in this debate, which again lasted from 2:00 to 5:00, and once again a wide variety of views came to light. The discussion covered both the usefulness of propaganda and the best methods for carrying it out. Some warned that blunders can occur when individual, overzealous members engage in propaganda. It was said that what makes one a Theosophist is, above all, a certain way of thinking and feeling, rather than the acceptance of specific dogmas and teachings.

[ 19 ] Another question that was discussed was: “Should the Theosophical Society or its constituent parts (sections, branches, etc.) officially bring to the attention of the members everything pertaining to the progress of the movement?” Regarding this question, it was agreed that the President would send a detailed annual report on the proceedings to the sections, which would then be passed on to the members. There was little time left for the fourth question: “Are measures necessary to provide material assistance among the members?”

[ 20 ] That same evening, an interesting concert took place, in which the French members participated in a commendable manner: Mme Revel, Mr. Gaston Revel and Mr. Louis Revel, Mrs. Pauline Smith, Mrs. Andre-Gedalge, Mrs. Lasneret, Miss Roberty, Mrs. Strohl and Mrs. Alice-Heres, Miss Jeanne Bussiere, Mr. Rene Billa, and Mr. Henry Farre.

[ 21 ] On Tuesday at 10 a.m., the presentations by individual members began again. Work was carried out in the following sections: 1. Suggestions, discussions, critiques, motions, resolutions, and so on; 2. Art; 3. History of the Theosophical Society and the Theosophical Movement; 4. Science and related fields across various disciplines; 5. Brotherhood; 6. Administration, publicity, working methods, and so on.

[ 22 ] In the first session, the feasibility and practicality of a universal world language, “Esperanto,” were discussed. In the second section, Ed. Bailly gave a presentation on ancient Egyptian music, accompanied by vocal samples. It was an “invocation of the planetary spirits”; the relationship between the seven vowels and the planetary spirits was discussed. Madame Andre-Gedalge then presented a mystical interpretation of Mozart’s “Magic Flute.” She explained how Mozart, Beethoven, and Haydn were able to give their musical works an occult foundation through their initiation into Freemasonry of the “Scottish Rite.”—In the third session, P. C. [Taraporewalla] spoke about the Theosophical Movement in India and its significance for religious life in that country. In the fourth section, Dr. Th. Pascal gave a lecture on “Le mécanisme du rêve cérébral.” It is hardly possible to convey the subtle arguments of this French theosophical researcher, who strives to establish a genuinely scientific foundation for certain theosophical views. —Following this, F. Bligh Bond presented a discussion on “Rhythmic Energies and Form Creation with Illustrations.” By combining pendulums that swing in different directions and at different speeds—and which record their movement on a sheet of paper using an attached pen—very complex oscillation patterns are produced. This helps create a mental image of the forces at work within matter. - Miss Ward then spoke of how desirable it would be if, in various locations, suitable individuals could be found to collect all that recent scientific and other research can provide as evidence for the theories contained in H. P. Blavatsky’s *The Secret Doctrine*. Science has discovered much that is new since the publication of this book. If one were to collect this information and compare it appropriately with the *Esoteric Doctrine*, one would then see what a treasure trove of wisdom humanity has received in the aforementioned work. Monsieur le Commandant D. A. Courmes spoke in the fifth section on “Material Assistance within the Theosophical Movement.” In the sixth section, Ré Levie presented a discussion on the systematic study of Kabbalah using the theosophical key.

[ 23 ] The closing session of the convention took place in the afternoon. Unfortunately, President Olcott was unable to attend this session; he was prevented from doing so by illness. First, it was announced that a telegram of greeting would be sent to Mrs. Besant and that the convention would be held in Germany the following year.

[ 24 ] Then the general secretaries of the various countries delivered the closing remarks on behalf of their respective sections, namely: Dr. Th. Pascal for the French Section, Arvid Knös for the Scandinavian Section, Miss Kate Spink for the British Section, W. B. Fricke for the Dutch Section, Professor Dr. O. Penzig for the Italian Section, and Dr. Rudolf Steiner for the German Section. The Federation’s secretary, Johan van Manen, delivered administrative announcements. The congress concluded on a uplifting note with a “Closing Chorus” composed by Rita Strohl.

[ 25 ] In particular, it should also be noted that during the debates, Messrs. P. E. Bernhard, Johan van Manen, and Xifré took the trouble to translate the remarks made in various languages into French.

[ 26 ] On Wednesday, an excursion to Meudon took place by boat on the Seine. The gracious manner in which our French friends looked after the visiting guests that afternoon provided a lovely conclusion to the entire congress.