The Rudolf Steiner Archive

The following is a short excerpt of what Dr. Rudolf Steiner (as General Secretary of the German Section of the Theosophical Society) said in London on July 3, 1903 on the occasion of the first assembly of the Federation of European Sections of the Theosophical Society (compare the previous article): The European sections have agreed to meet annually for the common care of the Theosophical Society. On these occasions, the individual contributions that the various regions of Europe are able to make to our great international task will come together, and the representatives of the individual sections will take the inspiration of the congresses back to their home regions to continue to work there. Our German section is not even a year old. It is therefore natural that it can only point to limited successes in the past. But it may be said that we have the best hopes for the future of Theosophy in Germany. For the whole essence of the German national spirit is one that is drawn to Theosophy. Where German intellectual culture has produced its most beautiful blossoms, there a hidden but no less effective theosophical attitude has always been found among the bearers of this culture. For not only did the deep mysticism of a Meister Eckhart and a Tauler, of a Valentin Weigel, Jacob Boehme, Angelus Silesius and of the secret mystical societies flow from this attitude and way of thinking; but also the world views of our more recent German thinkers, Fichte, Schelling and Hegel, rest on this foundation. And what found expression in these outstanding personalities has its roots in the depths of the German national soul. That is why the greatest of modern German poets, Goethe, was imbued with such an attitude, with such a way of thinking. Goethe can only be fully understood when one sees through the theosophical way of looking at things, which is not to be discovered on the surface but in the depths of his creations. This side of Goethe's work has remained almost completely misunderstood. Once it is understood, what Goethe created will become an important promoter of the theosophical movement in Germany. Goethe's whole view of nature is based on theosophical principles. Much of what he, according to his own saying, has “secretly incorporated” into his Faust are theosophical truths. And then there is also his world view, which he summarized in his deeply symbolic fairy tale of “The Green Snake and the Beautiful Lily”. This fairy tale is nothing less than Goethe's “secret revelation”. It must be read as one reads esoteric writings, its meaning must be studied as one studies the meaning of secret representations of deeply hidden truths. Until one has done this, one does not know the whole of Goethe. Under the influence of such study, a new light is thrown on many other things in Goethe's life and work; and above all, it is proved that in him the Germans have a theosophical poet. And let us turn to Novalis, whose “magical idealism” is also Theosophical; and finally to Schelling, who in the forties appeared at the University of Berlin with his views, gained through long, deep research, in his lectures on “Philosophy of Mythology” and “Philosophy of Revelation”. Only one thing is missing in all these theosophical efforts of the Germans: a deeper understanding of the great world laws of reincarnation and karma. For even if Jean Paul represented the doctrine of re-embodiment out of his intuition, it has never been organically connected with the currents mentioned earlier. The theosophical movement will incorporate these comprehensive truths into German culture. In this way it will bring the great personalities of the Germans, indeed their own national soul, closer to them; and Theosophy itself will receive the most beautiful fertilization from this side. As much as it is true that German life has much to expect from Theosophy, it is equally true that it has much to contribute to the Theosophical world movement.

Dr. Rudolf Steiner spoke on this topic at the annual meeting of the German section of the Theosophical Society on October 18, 1903. A very brief summary of the remarks is given here. — The founder of the Theosophical Society gave us the “Secret Doctrine,” in which the foundation for a solution to the great riddles of existence is laid on two sides. In a comprehensive theory of the origin of the world (Cosmogenesis), the plan is shown according to which the scene has developed out of the spiritual primal powers of the universe, on which man is responsible for his earthly change. From a second volume (Anthropogenesis) we see which stages man himself has gone through until he became a member of the present race. It will depend on the development of the Theosophical movement, on when it will have reached a certain state of maturity, in which time the same spiritual forces that have given us the great truths of the first two volumes will also give us the third. This will contain the deeper laws for what, on the outside, so-called “world history” offers us. It will deal with “occult historical research”. It will show how the destinies of nations are fulfilled in the true sense, how guilt and atonement are linked in the great life of humanity, how the leading personalities of history arrive at their mission, and how they fulfill it.

Only he who knows how the great trinity of body, soul and spirit intervenes in the wheel of becoming can see through the development of mankind. Above all, one has to realize how physical existence is conditioned in the broadest sense by the great cosmic natural forces, which take on a specific form in the characters of races and peoples and in what is called the “spirit” of an age. One will recognize how the material basis comes about, which expresses itself in the fact that people represent certain types (peoples, eras) in which they resemble one another. The generic characters will be more clearly illuminated here, which they cannot receive from the cultural history that is focused on the merely superficial. One will understand how the influence of the soil, the climate, the economic conditions, etc. actually takes place on people.

Then the role that the personal element plays in history will be examined. The drives, instincts, feelings and passions come from this personal element. And they can only be understood if one is aware of the influence of the world, which is called astral or psychic (soul), on the world that takes place before our physical senses and our mind. This part of occult history will help us to understand what is usually attributed to the arbitrariness of individual personalities. And we will understand the interaction of individual personality, nation and age. The enlightening light will be cast into world history from the astral field.

Thirdly, it will be learned how the collective spirit of the universe intervenes in human destinies, how the life of this collective spirit pours into the higher self of a great leader of humanity, and in this way, through channels of this higher life, is shared with all of humanity. For this is the way in which this higher life takes: it flows into the higher selves of the leading spirits, and these communicate it to their brothers. From embodiment to embodiment, the higher selves of human beings develop and learn more and more to make their own selves into missionaries of the divine plan of the world. Through occult historical research, one will recognize how a human leader develops to the point where he can take on a divine mission. One will see how Buddha, Zarathustra, and Christ came to their missions. The lecturer illustrated these general statements by suggesting some examples of how to think about the development of great leaders of humanity through their reincarnation.

The Annual Meeting of the German Section of the Theosophical Society was opened on the morning of October 18, 1903 by a board meeting attended by the board members Dr.Rudol£f Steiner (General Secretary), Miss v. Sivers (Berlin), Julius Engel (Charlottenburg), Richard Bresch (Leipzig), Bernhard Hubo (Hamburg), Mrs. v. Holten (Berlin), Günther Wagner (Lugano) and Kolbe (Hamburg). Internal section matters were discussed and it was decided to bring about a closer exchange of ideas and communication between the individual branches by creating a small organ for this purpose, only for the branches and their affairs. Miss v. Sivers was elected secretary of the section and the appointment of Miss v. Rosen as assistant to the section, which has been made possible by the loving kindness of our English brothers, was confirmed. On Sunday evening, the lecture on “Occult Historical Research” took place. It was followed by a discussion of important theosophical questions (for example, the position of so-called monism in relation to theosophy, the use of psychic powers in life, etc.), in which the following took part: Günther Wagner (Lugano), Richard Bresch (Leipzig), Bernhard Hubo (Hamburg), Julius Engel (Charlottenburg), Arenson (Stuttgart) and Rüdiger (Charlottenburg). At the general meeting on Monday, October 19, the following were present in addition to the above-mentioned branch representatives from outside: Frau Geheimrat Lübke (Weimar), Arenson (Stuttgart), Fischer (Hannover). The business of the section was taken care of. Of this, the following should be mentioned: Frau Helene Lübke (Weimar) and Fräulein Mathilde Scholl (Cologne) were elected to replace two former members of the board. It was reported that a new branch had been formed in Weimar and that the formation of others was to be expected. Miss Klara Motzkus (Berlin) and Mr. Franz Seiler (Berlin) were elected as auditors.

From June 19 to 21, 1904, the Federation of European Sections of the Theosophical Society held its congress in Amsterdam. The members of the Dutch section were tasked with taking care of all the work to be done at the meeting location. And they took on this truly difficult task in a way that must ensure them the full recognition and warmest thanks of the European sections, who were their guests this time. They organized the three-day proceedings in the most dignified and meaningful way, interspersing the actual Theosophical meetings with artistic performances that included musical and declamatory performances. These performances were not organized with outside artists, but by the members of the Dutch section themselves. It is only with heartfelt satisfaction that one can look back on what was offered there. It has testified to the tireless work and successful propaganda of the great spiritual movement in Holland. It already has almost eight hundred members there.

The proceedings of the congress will now be outlined in a few strokes. — Annie Besant chaired the meeting. She returned to Europe a few weeks ago from an eighteen-month stay in India. It was good that she was able to lead the proceedings. Everyone who understands the true meaning of the important spiritual movement embodied in the Theosophical movement knows this. After the death of H.P. Blavatsky, the spiritual leadership of the Society passed to Annie Besant. This must be counted as a good karma for the Society. In everything that comes from this woman lives the power by which the Society must be guided if it is to fulfill its mission. This mission consists in elevating present-day civilization to a spiritual life. This civilization has achieved untold intellectual and material cultural work. It has enormously expanded humanity's outlook and outer work and will continue to expand it even further. The spiritual deepening was bound to suffer. The nineteenth century lacked the spiritual direction, it lacked the spiritual life that gave impulses to earlier great epochs of human development. That was the necessary fate of cultural development. For when man's energy is particularly expressed in one direction, it must withdraw its activity somewhat in the other. At present, however, we have again reached the point where spiritual life must be added to our culture if it is not to become completely externalized, and if humanity is not to lose touch with spiritual experiences. This mission of the Theosophical Society is now expressed completely in everything Annie Besant does and says. The highest task of our time is the innermost impulse of her own soul. Knowledge and will, insight and ideal of our time are united in Annie Besant, to be fertilized by her own highly developed spiritual life as a force emanating from her and to communicate as such to her fellow human beings. Where she speaks, the spirit of the audience is raised to the heights of divine knowledge and their hearts are filled with enthusiasm for the spiritual currents of humanity. And so it was when she gave her magnificent opening address at the Amsterdam Congress. She set out the conditions under which the work of the Society must be carried out. The question of the “why” and “wherefore” of the gathering was answered by her in broad strokes. She described the theosophical movement as part of the great spiritual movement that is taking hold of the whole world today. The spiritualization of the whole civilization must be achieved. A glance at this civilization teaches this. In the material, this civilization lives itself out. In a science that seeks to understand the material, in an industry and technology that serves the outer life, in a traffic that makes the material interests of the whole earth more and more common. But all this lacks the spiritual. Our knowledge is a mind knowledge, our commercial prosperity promotes external well-being. But this science on the one hand and material prosperity on the other are only an external form of culture, not its inner life. To everything we have conquered, the heart and the life must be added. We must again include the divine ideal in our will; then all externals will no longer be an end in themselves, but only the outer garment, only the form of civilization. The spirit must fill the body of our civilization if it is to endure. And to fill this body with the spirit is the purpose for which the Theosophical movement has been called into being. It starts from the most ancient thoughts of mankind, from that wisdom which in primeval times raised our race to its present level of consciousness, and which has always been effective in all great progress. These thoughts, this wisdom are essentially as old as humanity. Only their forms must change according to the different needs of different times.

Theosophy does not ascribe the origin of wisdom to an external, random development. Rather, it derives it from the brotherhood of the great leaders of humanity. These are the beings who have already achieved the high degree of perfection in the past that the average human being will strive for in the future. Such advanced brothers of the human race use their degree of perfection to help the rest of humanity to progress. Their work is done in secret. It must be done in secret because it is too high to be understood by the masses. They are the custodians of the divine ideals. From time to time they send their emissaries into the world to give it great cultural impulses. The great world religions owe their origin to such impulses; all cultural achievements owe their foundations to them.

One such impulse has been sent into the world in recent times, leading to the founding of the Theosophical Society by H.P. Blavatsky and H.S. Olcott. Its aim is to remind mankind that thought is greater than expression, spirit greater than form. It seeks to show that science must regain its knowledge not only of the sensual but also of the supersensible worlds, that the heart should not cling only to material goods but should open itself to the divine ideal. Above and beyond the material gain that each individual can derive from our present means of culture stands the general spiritual uplift of the whole of mankind. All the prosperity that humanity strives for should be sought only in order to build a dwelling for the spirit on this earth. And this dwelling is worthy only if it is suffused with beauty. But beauty is only possible when it emanates from the spirit. Our material culture cannot have true art unless it conquers true faith again. From the art of the Middle Ages, the faith of medieval humanity shines out to us. Its painters allowed themselves to be inspired by the religious feeling that lived in their hearts. The content of faith gave meaning and significance to the lines and colors of the artists. A new content of thought, appropriate to the imagination of contemporary humanity, is what Theosophy seeks to bring to bear. And the new content of thought will be the creator of a new art. This is a task of our time. All nobler spirits feel this. The striving towards it is noticeable everywhere. The Theosophical Society wants to be a leader, a vanguard in this movement. It wants to inspire individual men and women for this goal, which is currently felt so clearly.

And in this way it unites the striving for tolerance and universal love of humanity. These have always been the forces from which the great advances of humanity have emerged. What individual cultural movements strive for, the theosophical current seeks to form into a great unity. It seeks to overcome narrow-mindedness and intolerance. For only in united striving can humanity today achieve its goal. The Theosophical Society does not exist for the selfish pursuit of its members. It is a mistake to join it for the purpose of one's own advancement. It wants to be there for humanity, it wants to work in its service. One should become a member of the Society only to be a channel through which flows a knowledge that promotes human progress. The Society does not grow when its membership increases daily, but when these members grow in confidence and insight into their lofty task with each passing day. The justification of the Society lies in the change that has taken place in human thinking over the last thirty years. Today, people no longer look down on those who no longer focus solely on the material side of culture. The heart begins to expand, and people have an appreciation again for those who strive for the spiritual. Our materialism became so powerful because our devotion had become so weak. But the person who is unable to ascend to spiritual heights in adoration closes himself off. But devotion opens the heart and mind. We rise to that which we behold in devotional love and high esteem. The call for such deepening has gone out to those who have united in the “Theosophical Society”; they shall be good helmsmen for the path that is mapped out for the present civilization.

The individual sections were represented by their general secretaries: the English section by Bertram Keightley, the Dutch section by W. B. Fricke, the French section by Dr. Th. Pascal, and the German section by Dr. Rudolf Steiner. Unfortunately, the general secretary of the Italian section, Decio Calvari, could not be present. Johan van Manen conducted the business of the congress and also gave his report at the meeting on June 19, 1904. His work deserves special mention. He had an enormous workload during the preparations for the meeting and during the meeting itself. One could only admire the willingness to make sacrifices, the prudence and energy of this member of the Theosophical Society.

On the evening of June 19, a public lecture was held. Annie Besant spoke on “the new psychology”. She outlined the change that has taken place in the last forty years in the prevailing views on the nature of the mind. Forty years ago, materialism, in the form of men like Büchner and Vogt, could claim that the brain secretes thoughts like the liver secretes bile. Since that time, people have abandoned the belief that the nature of the mind can be known by studying the mechanism of the brain. Today we know that such a process would be the same as trying to penetrate the secrets of a Mozart or Beethoven creation by studying the hammers and keys of a piano. The phenomena of dream life have been studied, and those manifestations of consciousness that occur in abnormal states of the physical body have been studied in depth. This has led to the conviction that the spiritual is an independent entity in man, and that the way in which it manifests itself in the ordinary state is only one of its forms. Only this form, this mode of expression, is conditioned by the physical structure of the human senses and the human brain. It must be the nature of the spirit to express itself through other instruments in a different way. Experimental science has thus confirmed the fundamental truth of all deeper religious world views that the spirit in human day-consciousness has only one of its revelations. It has shown that through certain processes (in trance, etc.) forms of consciousness arise in man in which he is quite different from his so-called normal consciousness. Thus it is also scientifically justified not to seek the truth only through the form of consciousness that comes to us in everyday life, but to rise to higher forms of consciousness in order to get to know the higher worlds.

The other works of the congress were dealt with in such a way that departments were formed according to the subject matter, in which corresponding lectures were held. It became clear how Theosophy has already extended its work to all branches of modern spiritual life and to social ideals. Theosophists seek to bring the suitability of their goals to bear in all branches of culture, and they also seek to integrate their thoughts and ideals into the endeavors of the present everywhere. The individual departments were as follows: 1. Science; 2. Comparative Religion; 3. Philology; 4. Human Brotherhood; 5. Occultism; 6. Philosophy; 7. Theosophical Method of Work; 8. Art.

In the scientific section, a paper by Dr. Pascal on the “Nature of Consciousness” was read. The author had subtly combined the basic tenets of Theosophy with modern ideas. This was followed by a suggestion from Ludwig Deinhard (Munich). He pointed out the various experimentally determined states of consciousness (multiplex personality), explained them lucidly, and called on those who had developed higher states of consciousness within themselves to also put their experiences at the service of the theosophical basic views (reincarnation and karma). This was followed by a stimulating discussion of the “Development of a Second Personality” by Alfred R. Orage (Leeds). The two presentations followed on nicely from what Annie Besant had presented in her lecture on “the new psychology”. From the proceedings of this section, it can only be stated that Emilio Scalfaro (Bologna), Arturio Reghini (Italy) and Mrs. Sarah Corbett (Manchester) presented papers on important questions of space, matter and other topics. The wealth of material presented cannot be covered in a short summary, especially since lectures were held in different rooms at the same time and it was only possible for individuals to attend a part of each. The works will also be published in a detailed congress report (yearbook of the congress) and will thus be accessible to everyone. Therefore, only a few things will be reported here. In the section on comparative religion, the following was available: “The Religion of the Future - a View of Vaishnavism” by Purnendu Narayana Sinha (India).

In the section on “human brotherhood”, there was a treatise on community life among so-called primitive peoples by Mme Emma Weise (Paris). Works of this kind are important for the theosophist because they point to conditions in which the principle of brotherhood was effective as a natural law of the soul in human tribes. Progress had to lead necessarily to separation and to egoism. But this is only a transitional epoch. Seclusion must give way to selfless devotion, to ethical brotherhood, again, at a higher level, to what was once innate in man at a lower level. The social coexistence of people was the subject of the lectures by D. A. Courmes (Paris) and S. Edgar Aldermann (Sacramento, Cal.).

In the “Occultism” section, Annie Besant spoke about the “Nature of Occultism”. She pointed out H.P. Blavatsky's saying that occultism is the study of the universal world spirit in all of nature. The occultist recognizes that everything that can be perceived in the world is based on a universal spirit; and that the world of appearances only gives the forms, the expressions of this hidden (occult) world spirit. This conviction is expressed in all great world religions, and occultists find the real foundations of religions confirmed by their own experience. The science of the intellect can only recognize the outside of the world. It speaks of forces and laws. The occultist sees behind these forces and laws. And he then perceives that these are only the outer shell for living entities, just as man's body is the shell for soul and spirit. From the lower forms that hide behind the forces of nature, to the exalted world spirits, whom he addresses as Logoi, the occultist pursues the spiritual realm according to his ability. But in order to recognize this world as a reality, he must go through a careful training. He must achieve two things. First, he must expand his consciousness so that it can embrace higher worlds, just as the ordinary conscious mind dominates the physical world. Second, he must develop the higher senses, which can perceive in these worlds as eyes and ears perceive in the physical world. The first goal, the expansion of consciousness, depends on man learning to control his thoughts. In ordinary life, man is controlled by his thoughts. They come and go, dragging the consciousness hither and thither. The occultist must be master of the course of his thoughts. He regulates their course. It is in his power to decide which thoughts he will allow to enter and which he will reject. This goal can only be achieved through the most diligent self-education. Once you have prepared yourself in this way, you can begin to develop the higher senses. As long as a person is still under the influence of his passions, desires and instincts, the possession of higher senses can only be harmful to him. A pure, selfless life is a matter of course for the occultist. The personal desires he harbors of his own accord take shape in the higher worlds. Man himself is the author of these forms. If he begins to see these forms, he is exposed to the danger of mistaking his own personal creations of desire and longing for objective realities. These products of his body of desire and longing are hidden from the average person. If they are not to become the source of serious errors and illusions for the developed higher senses, they must fade from view. The occultist must personally be without desire. There is a further danger that man may mistake the fragments of higher worlds that present themselves to his open eyes for exhaustive realities. The occultist must learn to recognize all this.

What particularly hinders the development of occult abilities is the haste and rush with which some disciples want to advance. These arise from personal impatience and restlessness. But the occultist must develop complete inner calm and patience. He must be able to wait until the right time for inspiration has come. He must wait patiently until he is given what he should not take in greed. He must do everything to enable the voices from the spiritual world to speak to him at the right moment; but he must not have the slightest belief that he can force these voices to come. He who is proud because he believes he knows more than others cannot become an occultist. This is why occultists speak of the heresy of separatism. If a person wants something for himself, if he does not want to possess everything in community, then he is immature for occultism. Every separation, every striving for personal self-interest, even if it is of the highest spiritual nature, kills the occult senses. The dangers of the occult path are great. Only patience and selflessness, willingness to make sacrifices and true love can make the occultist.

One of Leadbeater's letters, which was intended for this section, included some interesting remarks about the astral forms that are evoked by musical works of art. A sonata by Beethoven or a piano piece by Mozart can be characterized by the architecture that the clairvoyant can perceive in the astral space.

In the “Philosophy” section, Dr. Rudolf Steiner gave a lecture on “Mathematics and Occultism”. He assumed that Plato demanded a mathematical education from his students, that the Gnostics referred to their higher wisdom as mathesis and that the Pythagoreans saw the basis of all being in number and form. He explained that they all had not the abstract mathematics in mind, but that they meant the intuitive vision of the occultist, who perceives the laws in the higher worlds with the help of a spiritual sensation that presents in the spiritual that which music is for our ordinary sensual world. Just as air, through vibrations that can be expressed in numbers, arouses musical sensations, so the occultist, if he prepares himself by knowing the secrets of numbers, can perceive spiritual music in the higher worlds, which, with particularly high development of the human being, intensifies to the sensation of the music of the spheres. This music of the spheres is not a figment of the imagination; it is a real experience for the occultist. By incorporating the arithmetics into his own being, by permeating his astral and mental body with the intimate sense that is expressed in the numerical relationships, the human being prepares himself to let hidden world phenomena have an effect on him.

In more recent times, the occult sense has withdrawn from the sciences. Since Copernicus and Galileo, science has been concerned with conquering the physical world. But it is in the eternal plan of human development that physical science, too, should find access to the spiritual world. In the age of physical research, mathematics has been enriched by Newton and Leibnitz's analysis of the infinite, by differential and integral calculus. Those who seek not only to understand in the abstract but to experience inwardly what a differential really represents will gain a view that is free of sensuality. For in the differential, the sensual view of space is overcome even in the symbol; for moments, human cognition can become purely mental. To the clairvoyant, this reveals itself in that the thought form of the differential is open to the outside, in contrast to the thought forms that a person receives through sensual observation. These are closed to the outside. Thus, through the analysis of the infinite, one of the paths is opened through which the higher senses of the human being open to the outside. The occultist knows what happens to the chakra (lotus flower) between the eyebrows when he develops the spirit of the differential within himself. If the mathematician is a selfless person, he can lay what he has achieved in this way on the general altar of human brotherhood. And the seemingly driest science can become an important source for occultism.

In the same section, Gaston Polak (Brussels) spoke about symmetry and rhythm in man. It was interesting to hear these discussions about the way in which the human being can be integrated into the general laws of the world. A paper by Bhagavän Däs (Benares) on the “Relationship between Self and Non-Self” was read out. Since this paper will soon be available in book form, a summary can be dispensed with here, which would also be rather difficult due to the subtle form of the train of thought.

In the section on the “Method of theosophical work”, the remarks of Ms. Ivy Hooper (London) were of great importance. She emphasized that the essential thing for the theosophist is not the dogmatic forms in which the spirit, the spiritual life is expressed, but this spirit, this life itself. It is commendable that this has been said with such clarity. We can express the spirit with Christian as well as with oriental symbols, if only we preserve this spirit. Where Christian symbolism is better understood, the Theosophist may make use of it. For one can be a good Theosophist without knowing anything about the dogmas in which spiritual wisdom was necessarily taught in the beginning. The Theosophical Society is supposed to be the bearer of this wisdom; but it should change the forms according to necessity. Buddhist formulas and oriental dogmas must not be confused with the theosophical spirit. Theosophy has no dogmatics. It only wants to be spiritual life.

A section on “Art” showed how the Theosophical worldview can also bring light to this area. Jean Delville (Brussels), for example, developed something spiritual in his lecture on the “Mission of Art.” Ludwig Deinhard (Munich) took this opportunity to present a treatise by the German painter Fidus, in which the latter expresses his Theosophical view of the secrets of art.

On Tuesday afternoon, the congress concluded with a short address by Annie Besant and expressions of thanks to our Dutch Theosophists from the attending general secretaries. That evening, there was another public lecture by Dr. Hall on the human aura, illustrated with slides.

An exhibition of works of art of particular interest to Theosophists had been organized and could be viewed during the entire duration of the congress.

London was chosen as the venue for next year's congress.

The German Section of The Theosophical Society (Adyar headquarters) held its annual meeting on October 29 and 30, 1904. The German branches were represented either by personal delegates (Berlin, Charlottenburg, Cologne, Weimar, Leipzig, Hamburg, Munich, Stuttgart) or by proxies (Düsseldorf, Dresden, Hannover, Nuremberg). The following were newly elected to the board: Miss Stinde (Munich), Mr. Arenson (Cannstatt) and Mr. Seiler (Berlin). The number of members has increased from 130 to 251 since October 1, 1903. One particular item of business was the association's attitude towards the “theosophical” associations in Germany, which have not yet realized that it is impossible for divisions and antagonisms to prevail in a society based on the principle of brotherhood. Since these societies were all formed after the founding of the main society in Adyar, they alone are responsible for the divisions, not the main society. It was now decided to act in accordance with the principle of brotherhood in fact towards these societies, but not to participate in any way in their organizations, whatever their nature. The motion adopted by the General Assembly reads: “The General Assembly of the German Section of the Theosophical Society of October 30, 1904, resolves not to participate in any undertaking originating from other so-called Theosophical Societies and considers it the duty of each individual branch to act in the same way. Any participation can therefore only be a private one by individual members.”

The following are currently members of the board of the German section of the “Theosophical Society”: Dr. Rudolf Steiner (General Secretary), Marie von Sivers (Berlin W., Motzstraße 17, Secretary), Julius Engel (Charlottenburg), Richard Bresch (Leipzig), Bernhard Hubo (Hamburg), Helene Lübke ( Weimar), Sophie Stinde (Munich), Ludwig Deinhard (Munich), Adolf Arenson (Cannstatt near Stuttgart), Mathilde Scholl (Cologne), Franz Seiler (Berlin), Günther Wagner (Lugano), Adolf Kolbe (Hamburg).

A new branch of the German section of the Theosophical Society has been established in Karlsruhe (chairman Mr. Lindemann).

Just published: Schiller and Our Age. Based on lectures given by Dr. Rudolf Steiner at the Berlin “Freie Hochschule” from January to March.

This writing can arouse the interest of those circles, which deal with theosophy, occultism, mysticism and so on, in addition to a general one. For it places Schiller in the context of modern spiritual life and shows that he can only be fully understood when viewed from a spiritual-scientific point of view. Recently, the author has also spoken in the Theosophical branches in Berlin, Hannover, and Nuremberg about Schiller's relationship to Theosophy, and in doing so, the interest of these circles has been demonstrated. The small work can be obtained (against remittance of the price of 50 pfennigs plus postage – also in stamps) from Miss v. Sivers, Berlin W., Motzstr. 17.

Furthermore, the following has recently been published: “Theosophy, Introduction to Supernatural World Knowledge and Human Destiny”, by Dr. Rudolf Steiner (Leipzig, Max Altmanns Verlag); can be obtained from Miss Marie von Sivers, Berlin W., Motzstraße 17.

Furthermore: The Children of Lucifer. By Edouard Schuré. Authorized translation by Marie von Sivers. With a foreword by Dr. Rudolf Steiner. Can also be obtained from Miss M. v. Sivers (Berlin W., Motzstraße), as well as from the publishing house M. Altmann, Leipzig.

Under this heading, reports will be published here in the future about the theosophical work inside and outside of Germany. Reports from personalities active in theosophical work, excerpts or complete transcripts of lectures, etc. are also gladly accepted and published here so that those who are interested have the opportunity to follow the course of the theosophical activities.

This time we shall begin with a description of the work of individual German branches. The 'Theosophical Society' is divided into a number of sections. Such sections are: the Indian, the American, the South African, the Australian, the English, the Scandinavian, the Dutch, the French, the Italian and the German. Each section includes the branches of the respective countries. Such a branch (lodge) is the actual closed field of work. Some information about German branches will now be provided, although no claim is made to completeness and additions may follow later in any way.

The Hamburg branch (Theosophical Society in Hamburg), which has about 20 members, is chaired and led by Bernhard Hubo, one of the oldest members of the Theosophical Society in Germany. For years, Bernhard Hubo has devoted himself to the spread of Theosophy in Hamburg. Every week he gathers the members together to discuss Theosophical questions and matters. He has made great sacrifices in public lectures to further develop the work in Hamburg. His book “Is There Life After Death? Is There a God?” is an easy-to-understand, careful treatment of important theosophical questions. (It can be obtained through the Hamburg branch at any time. Address: Bernhard Hubo, Hamburg-Hohenfelde, Martinallee 31.) One of his lectures on the theosophical ‘Creed’ will appear in the next issue of this magazine.

In Cologne, Miss Mathilde Scholl is the chairwoman of a branch with around 20 members. She, too, performs her work in the most self-sacrificing manner. She sees the members every week and cultivates the theosophical cause with them through discussion, reading, etc. Miss Scholl is the translator of Annie Besant's “Esoteric Christianity” into German.

In Düsseldorf, the excellent painter Otto Boyer is the chairman. Although he has not been a member of the Theosophical Society for long, he has quickly settled into the management of the branch. His artistic nature enables him to provide the branch with many ideas. The members of the branch meet weekly at his house or at that of Frau Smits Mess'oud Bey, who is loyal to the Theosophical work. A special gift for this branch is that Mr. Lauweriks, who used to belong to the Dutch section, has been working in Düsseldorf for a year and that since that time he has been giving his valuable work to the members in the theosophical field in the form of very instructive courses on the secret teachings of H.P. Blavatsky.

First of all, we will continue with a sketchy description of the work in the branches of the German section of the 'Theosophical Society'. To the information that has been provided about the effectiveness of the Hamburg, Cologne and Düsseldorf branches, a few more details will be added. There are now three branches of our section in Stuttgart. The first is led by Dr. med. F. Paulus in Cannstadt near Stuttgart, the second, which goes by the name Kerning-Zweig, has Prof. Boltz as its leader, and the third is chaired by Mr. Weißhaar (in Stuttgart). The three branches hold their private meetings, devoted to their inner life, separately; but they all come together for a joint discussion within a month. The Theosophical life in this place is very active. Recently, two important works have emerged from it. Members of the Theosophical Society in Stuttgart have translated the two works by Mabel Collins, “Flita” and “History of the Year”, into German. As mentioned in previous issues of this journal, both works are of great significance for the German theosophical movement. It should also be noted that Mr. Adolf Oppel, an old member of the Theosophical Society, is active in Stuttgart. He has a loyal circle of students to whom he is extremely important due to his significant and rich insights into theosophical life. Adolf Arenson belongs to Branch III. As a member of the Art Committee of the Congress of European Theosophical Sections, he has dedicated his energy to the musical part of the event, to which he is also devoted in other ways.

In Lugano, Switzerland, the German section has a branch that Günther Wagner chairs. Mr. Wagner is one of the oldest and most meritorious members of the German Theosophical movement. Long before an independent section could be formed, the movement owed extraordinary things to his active help. And wherever help is needed, he is there. He has translated numerous works on Theosophy from English into German and has won many people over to Theosophy through his mild and insightful manner.

In Weimar, Helene Lübke, a privy councillor, has been working in the local branch. Horst von Henning was at her side, and now that Mrs. Lübke is seeking a new field for the German section, he is taking over the running of the branch. Before Mrs. Lübke made herself available to the German section when it was founded three years ago, she was active in the Theosophical work in London. The young German section benefits greatly from the wealth of experience she gained there. And this work is characterized by deep devotion to the cause and a true understanding of what is important. She will temporarily devote her energies to another city because such energies must be applied as universally as possible. In Nuremberg, the Theosophical branch (Albrecht Dürer branch) has in Michael Bauer an energetic, thoroughly insightful leader who is firmly rooted in the theosophical life. He works for the cause in a beautiful way through his literary works and especially through the lectures he gives in Nuremberg, which open up broad horizons. The merits that this man has acquired for Theosophy in Germany are best characterized by the fact that the desire for a significant expansion of this effectiveness is expressed here. Unfortunately, his professional circumstances do not allow him to give lectures elsewhere, which could serve to promote the Theosophical movement in the best sense. One would hope that such an opportunity will arise as soon as possible. Further work in the branches will be reported in the following issues.

In addition to this, however, the theosophical work in places where there are no branches yet may be mentioned here. In September 1905, Dr. Rudolf Steiner, the General Secretary of the German Section, visited a number of cities where there are no branches yet, in addition to the cities where there are branches. He visited the following cities where there are branches: Freiburg i.Br., Stuttgart, Nuremberg and Weimar, and either gave public lectures or spoke at branch meetings. He visited the following cities that do not yet have branches and gave public lectures there: St. Gallen, Zurich, Basel, Heidelberg, Frankfurt am Main, Kassel.

The description given in previous issues of the work being done in the German branches of the Theosophical Society will now be followed by a continuation of the particularly lively activity in Munich. The long-standing local branch is chaired by Miss von Hofstätten. Miss Sopbie Stinde, together with Countess Pauline Kalckreuth, has been doing dedicated and multifaceted work. Miss Stinde's work is aimed at a genuine deepening of Theosophical life, based on prudence and a correct assessment of all the factors involved. The branch, which has 36 members, meets every week on Friday evenings. Thanks to Fräulein Stinde, a small shop has been rented at Damenstiftstraße 6, where a Theosophical Reading Room has been set up. This offers everyone who wants to go there the opportunity to obtain all the information and instruction they desire about Theosophy and the Theosophical movement. Every Monday and Thursday, a member of the Munich Lodge takes over the lecture on theosophical teachings and answers questions asked by the visitors. So far, the evening has been well attended in a most gratifying way, and not by the curious, but by people who take a deeper interest in spiritual questions. On Saturdays, friends can also appear in this place and read the magazines and books available there. On Sundays, a music and reading evening is held. Two members of the lodge have rented a harmonium there, so that it is a real theosophical art evening. In addition, a second lodge has recently been formed in Munich under the chairmanship of Mr. Zikan. Baroness Gumppenberg and Mrs. Kuhn are also on the board. Baroness Gumppenberg has devoted herself to the lectures in this branch. The lecture evenings take place on Tuesdays at Damenstiftstraße 6. Guests can be introduced by members. — On Thursday afternoons, members of the Theosophical Society in Munich can borrow books from the Theosophical Library at Adalbertstraße 55 III. Last year, 200 books were borrowed.

The space available in this issue does not allow for a detailed account of the beautiful theosophical work that is emerging in many ways and in several places. I would like to do this in more detail in the next issue. Only a brief report from an exemplary section of this work will be presented here. It has already been mentioned that in addition to the important work being done by the two lodges in Munich – a third has since been added – it is thanks to the activity and dedication of Fräulein Stinde, together with Countess Pauline Kalckreuth, that a Theosophical Reading and Lecture Room, to which everyone has free access, has been established. (This reading room, at Damenstiftstrasse 6/0, hosts lectures on Monday and Thursday evenings at 8 p.m., and fairy tales are read to children on Sundays from 6-7 p.m.) Through the initiative of the two aforementioned ladies, another exemplary step has now been taken. At Herzogstraße 39/0, a hall has been rented and tastefully designed as a “Theosophical Art and Music Hall”. The following program demonstrates the commitment of our Munich members to spiritual science: Sunday mornings 9-12 a.m.: art display; Sunday evenings 8 p.m.: slides or opera with text reading and music excerpts (adults only). Tuesday evenings 8 p.m.: concert. Wednesday 4-5 p.m.: fairy tales for children; Wednesday evening 8 p.m.: art display (adults only). Thursday 8 p.m.: concert. Friday 8 p.m.: lecture on Theosophy for beginners (adults only). Saturday 8 p.m.: legends, heroic stories, dramas, etc. (adults only). Admission to these events is also free for everyone. On Sunday, April 26, I was able to attend the slide demonstrations, which Dr. Peipers held and which he accompanied with a beautiful lecture. The development of Romanesque and Gothic architecture was presented in an excellent way through these demonstrations. It is highly significant when the theosophical school of thought is applied fruitfully in such a way in a wide variety of directions.

The Federation of European Sections held its congress in London at the beginning of July (6th, 7th, 8th, 9th, 10th) this year (1905). In general, the nature and organization of the events of this second meeting of its kind were similar to those held in Amsterdam the previous year. The beautiful feeling of belonging together again flowed through those who were able to come from the most diverse areas of Theosophical work to exchange ideas about methods of action, to bear witness to the progress of Theosophical ideas in the individual countries, and to receive suggestions for achievements in their home countries. Just as our Dutch friends spared no efforts or sacrifices last year to make the course of the congress a worthy and fruitful one, so did our members in London this year. Those who can appreciate the time and dedication required for the preparatory work and the management of such a meeting will be filled with warm gratitude for our English friends.

Mrs. Besant took over the presidency of the congress. The day before the actual start of the meeting, the guests present were able to attend a meeting of the Blavatsky Lodge to hear a significant lecture by Annie Besant on the “Requirements of the Discipleship”. The speaker followed up on various remarks that had been published recently about all sorts of minor weaknesses and mistakes of the great founder of the “Theosophical Society”, H.P.Blavatsky. Out of a deep sense of gratitude, the speaker talked about the personality of the bringer of light on the path to truth and peace of soul. It is not important to see the small spots and weaknesses, but the great impulses that emanate from such personalities. We should hold on to them and find our own way through them. When we hear much about the life of the “initiates” that we say we did not expect, perhaps our expectations are based on misunderstandings. Where there is sun, there may also be sunspots; but the beneficent power of the sun works despite these spots.

On the same day (Thursday, July 6), Annie Besant opened the “Arts and Crafts” exhibition, which then remained open for all days of the congress. It is natural that such an exhibition, the purpose of which is to bring to the attention of the members artistic achievements influenced by Theosophical ideas or originating from Theosophists, cannot be entirely perfect in terms of the composition and value of the individual pieces. But it is a highly valuable addition to the congress; and anyone who does not see the purpose of the society in merely spreading theosophical ideas, but in developing theosophical life in all its aspects, will certainly not dispute its legitimacy. It is quite impossible to go into the details of what is on display, given the abundance of it. It should only be noted that in the pictures of G. Rassells, there was an interesting attempt to give something of the astral reality in the symbolic color drawings around the figures depicted in the pictures, and in the coloring of the landscapes in which they are set. How much of this was achieved is another question, and cannot be considered today. The works of our member Lauweriks, who used to belong to the Dutch section but now belongs to the German section because he has been working as a teacher at the School of Applied Arts in Düsseldorf for some time, deserve special mention. His works of applied art show the subtle mind and excellent artist everywhere. German works exhibited included an interesting picture of the chairman of our Düsseldorf lodge, O3zo Boyer, the “Alchymist” and a portrait study of the same excellent artist, who had also taken the trouble to participate in the work of the art committee as a German representative. Miss Stinde, our member active in Munich, contributed from the rich treasure trove of her landscapes. Furthermore, a picture by our member Miss Schmidt from Stuttgart was exhibited.

On Friday evening, Annie Besant gave a lecture on “The Work of Theosophy in the World” in front of thousands of people in the large “Queens Hall”. In a few concise strokes, she characterized the task that the wisdom teachings of Theosophy have in modern life today. Not only as a confession, but through all areas of life, science, art and so on, they should come into their own if they are to fulfill their mission. What the Theosophical movement has achieved in terms of artistic and scientific circles, which are also far removed from the Theosophical movement, has been admirably demonstrated.

On Saturday morning, the actual congress proceedings were opened by Annie Besant's forceful introductory words. Here she pointed out how the nations must work together in brotherly cooperation for the great work, she characterized the approaches to a deepening of spiritual life in the theosophical sense that are present here and there. For example, she pointed to the work of an Italian sculptor, Ezechiel, a “Christ” in which the theosophist could see his image of Christ. For Germans it will be particularly interesting to hear that Annie Besant pointed to the art of Richard Wagner, in whose tones influences of the astral world can be felt. - What followed was a beautiful symbol of the fraternal and international character of the Society. In accordance with a decision of the committee, the individual representatives of the various countries gave short welcoming speeches in their national languages. And one could now hear such speeches in the following languages: Dutch, Swedish, French, German, English (for America), Italian, Spanish, Hungarian, Finnish, Russian and an Indian language. Mr. Mead spoke last for England. The morning session closed with business announcements from J. van Manen, the secretary of the congress.

In the afternoon, the individual lectures and departmental meetings began. Papers were presented by the individual members who had registered for them, covering a wide range of topics: philosophy, science, ethnology, theosophical working methods, art, occultism, and so on. It is quite impossible to even hint at the rich abundance of what is presented here. Lectures on a wide variety of subjects are held in various rooms, followed by discussions. Only a few of them will be mentioned here: Mr. Mead spoke on an interesting Gnostic topic, Pascal, the General Secretary of the French Section, gave a paper on the “Mechanism of Clairvoyance in Humans and Animals”. M. Percy Lund had contributed a paper on the “Physical Evidence for Atlantis and Lemuria”. In the Occult Section, Annie Besant gave a most illuminating talk on the requirements and difficulties of occult research methods. She showed what precautions and reservations the occult researcher must exercise despite the greatest caution, and how his results must be received with equal caution despite his utmost conscientiousness. Dr. Rudolf Steiner spoke in the “Science” section about the “Occult Foundations of Goethe's Life Work.” M.P. Bernard was able to make a contribution on “Instinct, Consciousness, Hygiene and Morality”. M.H. Choisy discussed the “Rationale for Theosophical Morality”. Mr. Leo provided extremely valuable insights into “Astrology”. In a final session, Mr. Mead spoke about Gnosticism in the past and present and used this to shed light on the similarities between all mystery wisdom. On Saturday evening there was a 'theatrical performance', two symbolic dramatic works, the first attempt to cultivate this art at our congresses as well. On Sunday and Monday afternoons there were musical performances; vocal performances in the different national languages again symbolically expressed the principle of brotherhood beautifully. — Annie Besant ended the congress on Monday evening with a short closing speech. The following were present from Germany: Miss Scholl (Cologne), Frau Geheimrat Lübke (Weimar), Countess Kalckreuth, Miss Stinde, Mr. and Mrs. v. Seydewitz (Munich), Countess Schack (Döringau), Dr. H. Vollrath (Leipzig), Mr. Kiem, Miss v. Sivers and Dr. Rudolf Steiner from Berlin, Dr. and Mrs. Peipers (Düsseldorf). — Our members J.v. Manen and Miss Kate Spink, who did all the secretarial work for the congress, deserve special thanks. — As already mentioned, Otto Boyer participated in the work of the committee for visual arts. Adolf Arenson (Stuttgart) represented Germany on the committee for musical performances.

The lectures and all the assembly reports from last year's congress of the Federation of European Sections of the Theosophical Society will soon be published in a handsome volume, the “Congress Yearbook”. It can be understood that publishing this book in its first year presented the collectors and editors (J. van Manen, Kate Spink) with great challenges, and that it is therefore only now that it can be published. This year's lectures and discussions will be completed in a shorter time. The Max Altmann publishing house in Leipzig has taken over the distribution of the “Yearbook” in Germany, and one should contact them for a copy.

The Annual General Meeting of the British Section of the Theosophical Society took place on July 8. At the meeting, Mr. Keightley resigned from his post as General Secretary, and Miss Kate Spink was elected in his place. Dr. Rudolf Steiner greeted the meeting on behalf of the German Section.

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. There were about 450 members from various European countries present. The welcoming speeches that the representatives of the various nations gave in their own languages at the first official meeting therefore expressed a common human interest in the most diverse forms. One could hear this interest expressed in English, French, Swedish, Italian, Dutch, German, Russian, Spanish, Czech; one could hear it from a Hindu and a Parsee. More than twenty German members were present.

The President-Founder of the Theosophical Society, H.S. Olcott, presided over the meeting. The preparatory work had been carried out by the members of the French section in a dedicated and sacrificial manner. It is, of course, impossible to list all the esteemed members of the Society who have earned recognition on this occasion. Anyone who has any idea of the magnitude of the work involved in such an undertaking can also appreciate what those members who are at the place of assembly at such a time have to accomplish. In particular, however, we would like to mention Mrs. Aimé Blech and Mrs. Zelma Blech, Commandant Courmes, Mr. Charles Blech, P.E. Bernard, Mr. M. Bailly, Jules Siegfried Jr., A. Ostermann and, above all, the Secretary General of the French Section, Dr. Th. Pascal.

Thanks to the efforts and sacrifices of our French friends, the Society has a beautifully furnished French headquarters at 59 Avenue de la Bourdonnais in Paris, which is ideal for lectures and visits. It not only has a spacious and friendly lecture hall, but also good rooms for work, a library and a book depository for Theosophical works in French. There is a lot of work going on at this headquarters. The Secretary General receives visitors there on the first and third Sunday of the month from 10:30 to 11:30 a.m. On the first Sunday of the month (4 p.m.) and every Thursday at 8:30 p.m., public lectures are held. A meeting for members takes place every third Sunday of the month at 4 p.m. In addition, a course is held on Tuesday at 4 p.m. in French and one on Monday at 4 p.m. in English.

During the congress, these rooms also housed the “Exhibition of Arts and Crafts”, which was opened by President H.S. Olcott on Saturday, June 4 (4 p.m.). Our French friends have put a lot of effort into tastefully assembling works of art and art objects that bear witness to the endeavor to also depict the theosophical interest in pictures.

The actual meetings 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. M. Ed. Bailly had written and composed an opening chorus for the occasion: “Ode to the Sun.” It was a beautiful, atmospheric introduction. This was followed by a warm welcome from the Secretary-General of the French Section, Dr. Th. Pascal. The next item was a longer address by the founding president, H. S. Olcott. It was clear from this address how the Society is growing all the time (it has now spread its branches to forty-four different countries around the world). In particular, the gratifying growth of the movement in France was emphasized, when one compares its current state with the small beginnings that could be seen in 1884, when he, the President, and H.P. Blavatsky first endeavored to stimulate interest in Theosophy from Paris. Olcott presented the nature of the Theosophical work in its most important aspects to the souls of those gathered. He characterized the importance of the headquarters in Adyar, the library there with its ancient manuscript treasures and a rich collection of books, in which one can find invaluable material for the study of occultism, the various religions, etc. — In his speech, Olcott was particularly concerned with emphasizing the general human character of the society. It wanted to keep away from everything that could somehow cause disharmony between people. Nothing should be included in its endeavors that had anything to do with the one-sided, special interests of gender, race, class, creed, etc. The society as a whole should stand above the achievements, reputation, etc. of individual leaders and teachers of the same. One should not put individuals on a pedestal and expect absolute perfection from them, and one should not be immediately disappointed when one finds faults in those from whom one would not have expected them. One should behave in such a way towards particular questions, directions and views that one never loses sight of the broad basis of society. Esoteric, Masonic, etc. currents are none of society's business. It can only concern itself with the comprehensive goal that leads to human brotherhood and must not identify itself with any of the aforementioned directions. (It is expressly noted here that an objective report is to be given in the above, that the President's remarks are to be reproduced factually, and that the reporter is not to mix his own views into the report.) — The President read his address in English. It was repeated in French by Mr. Jules Siegfried, Jr.

After this “presidential address”, the representatives of the individual regions gave their greetings in their respective languages, as already described above.

The business of the congress was again handled this year by the permanent secretary of the federation, Johan van Manen. It must be said that J. van Manen deserves the special thanks of the Society for his dedicated work. He has to conduct extensive correspondence with all the section leaders and many individual members many months before the meeting every year. He has to take care of the difficult arrangements. And J. van Manen has now undertaken this task for the third time in his pleasant and personable way.

On the afternoon of June 3, from 2:15 to 5 p.m., the first of the general debates took place. Two questions were debated:

1. “To what extent is the Theosophical Society only a group of people seeking the truth, and to what extent does it unite learners or those who propagate or adhere to a particular direction of spiritual science?”

2. “If the Theosophical Society has no dogmas, then it does, quite rightly, recognize authorities. Is the relative value of these authorities merely a matter of individual acceptance? What qualities or abilities should such authorities possess?”

In the debate, a wide range of views were expressed, from the strict rejection of all authority to the emphasis on the necessity of such. At the moment, it seems that there is a strong current of opinion that it is dangerous to rely too much on authority. However, those who recognize that the necessary authority should not be disregarded also spoke up, which arises wherever those who have already advanced in some knowledge are to have an effect on those who still have to learn in one way or another. There was a very active participation in the debate; the third question envisaged could no longer be addressed. According to the program, it should read: “Should a person's moral character be a factor in their admission to the Theosophical Society? Can persons whose morality does not conform to prevailing social views be within the Theosophical Society? Can there be any general rules in this direction?”

Bertram Keightley chaired the debate sympathetically and judiciously.

That same evening, two lectures took place. The first was given by Mr. G. R. S. Mead, the learned expert on Gnosticism. He spoke about “the religion of the spirit”. He started from his studies of the theosophical-gnostic views of life at the time of the origin of Christianity, which covered many years of his busy life. He explained the essence of the teachings of Hermes Trismegistus and his followers. Through these teachings, a wisdom was to be found that, in perfect harmony of head and heart, would lead the soul of man to its union with the “higher divine self”. A religion based on science, leading to the highest levels of experience, was outlined as that of certain ancestors and contemporaries of the emerging Christianity. A French translation of this speech, delivered in English, was distributed among the audience. The second lecture was given in French by M. Bernard on “Problems of the Present Moment”. He spoke about the current tasks at hand in society, the attitudes required of its members, and the best way to achieve the goals of the Theosophical Society.

On Monday, June 4, lectures were given by members in two sections in the morning hours. One of the sections, which had to deal with religion, mysticism, mythology, folklore, was chaired by Dr. Koopmans, a member of the Dutch Section. The second section dealt with philosophy, chaired by Dr. Steiner, and later, when he himself had to speak in the first section, 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 on “An Insight into Islam.” The aim was to present the moral foundations and beauties and the sublime teachings of this religion, which are so often misunderstood. The particular way in which the followers of this religion strive for “union with God” in order to achieve inner harmony and peace of mind was shown. The original nobility of this religion and its later decline into idolatry and superstition were presented, but also the more recent efforts to preserve this faith, and the theosophical aspects that can be found in it. — Georg Doe then spoke about “some research results in folklore, especially with regard to Devonshire”. — This lecture was followed by one by a member of the Italian section, Mrs. von Ulrich, on “the old Slavonic religions”. The lecturer spoke about the simple lines of the Lithuanian and Latvian forms of religion, within which a kind of worship of the forces of nature prevails. There are no priests or temples; every head of the household is a priest. She went on to explain that the Russians started out with similar religions, but later adopted Germanic gods and gave them Slavic names. Then she showed how this form of religion transitioned into Christianity. There was also talk of the part of the Russians who occupied the north of the Germanic territories and changed their beliefs in the eleventh and twelfth centuries, from their richly endowed temples and idols.

The conclusion in this section was a lecture by Dr. Rudolf Steiner on “Theosophy in Germany a Hundred Years ago”. The lecturer explained that in the spiritual movement in Germany at the end of the eighteenth and the beginning of the nineteenth century, which is associated with the names Schiller, Goethe, Fichte, Schelling, Novalis, Hegel and so on, there is a significant undercurrent whose origins are to be found in esoteric, occult brotherhoods. Such occult fraternizations have existed in German-speaking areas since the fourteenth century. Personalities such as Paracelsus and Jacob Böhme are not part of such societies; however, what they taught emanated from them in a certain way. In particular, the speaker showed how Schiller can only be fully understood if the mysterious foundations of his thinking and writing are revealed. Knowledge of German occultism contains the key not only to his youthful essay 'Theosophy of Julius', but also to his later work. Then

the occult basis was uncovered in the philosophy of J.G. Fichte. Finally, the speaker pointed to the intimate esotericism of Novalis, to the actual psychological studies of Ennemoser, Eckardthausen, Justinus Kerner, but especially to a no longer known 'theosophist who only called his 'theosophy' 'biosophy', namely ZroxVer, who, for example, gave the most beautiful discussions about the 'astral body'. The speaker concluded with an examination of why the idea of reincarnation must be absent from this “German ‘theosophy’” and what relationship this idea has to that world view. Miss Kamensky from St. Petersburg then gave a summary of this lecture in French.

In the second section, which was devoted to philosophy, Herbert Whyte spoke first about “Açvaghosha's Awakening of Faith in the Mahayana”. He explained that the essential in Mahayana is the same as in the Upanishads and in the Bhagavad Gita, and he showed the similarities between Acvaghosha's teachings and the explanations of the expansion of self-awareness given by Annie Besant in her book “Studies in Consciousness”. True enlightenment cannot be attained through anything external, but only through the inner life of the spirit. The spirit is a source from which the higher life must flow. And it must be supported by the following forces: compassion, patience, concentration, energy, inner harmony and calm. After that, M. Xifré read an excerpt from a longer work by Rafael Ürbano, which was about Spanish mysticism and explained it using examples such as St. Teresa of Jesus and St. John of the Cross, etc. — Then an essay was read in excerpt form that the “Yoga” study group in Algiers had worked on, entitled “Devotion and Wisdom”. It is shown how, for much of what the still ignorant man undertakes, the “masters” on the higher planes are the guides. Then, as man develops, he enters into relationship with these masters. This union with them leads to wisdom and to “yoga”. — Mr. Wallace then spoke about “diagrams and symbols”. He distinguishes between static symbols, which contain nothing essential of what they represent, and dynamic symbols, which in their whole structure reflect the essence of the laws of nature. He stated the requirement that true symbolism must be taken from the essence of things. After this lecture, Loues Desaint spoke about “Bergson's Philosophy in Relation to the Ancient Philosophy of the Indians”. According to this philosophy, the spirit is conceived as an entity independent of matter. Maurice Largeris gave an excerpt from his work “The Alleged Pessimism of the Indians and the Moral Theory of Happiness”. He showed how erroneous are the widespread views regarding this pessimism. They find their correction in the idea of that “liberty” which is attained through union with the “divine self.” Finally, in a lecture entitled “An Attempt at a Way of Life,” Eugène Lévy presented a series of rules that can be applied in the daily life of those who aspire to higher spiritual development.

On the afternoon of June 4, 1906, the second general debate took place under the chairmanship of Commandant D. A. Courmes, who led it in a tasteful and judicious manner. The following questions were discussed:

ı. Is propaganda an essential goal of the Theosophical Society? 2. How is it that despite the long existence of the Theosophical Society and despite the propaganda it has done, the number of members today is still relatively small (13,000 in 1905)? Can it be said that the Theosophical Society lacks a method or a system? If it does, should we regret it? If it does, how can it be remedied?

Many members also took part in this debate, which again lasted from 2:00 to 5:00, and again the most diverse views came to light. The usefulness of propaganda was discussed, as well as the best way of conducting it. There were those who warned that some awkward situations arise when individual overzealous members engage in propaganda. It was said that it is above all a certain way of thinking and feeling that makes one a Theosophist, but less so the acceptance of certain dogmas and teachings.

Another question that was discussed was: “Should the Theosophical Society or its parts (sections, branches, etc.) officially bring everything related to the course of the movement to the attention of the members?” Regarding this question, it was agreed that the president would send a detailed report on the events of the year to the sections, which would then be passed on to the members. There was little time left for the fourth question: “Is there a need for material assistance among members?”

In the evening of the same day, an interesting concert took place, in which the French members participated in an appreciable way: Mme Revel. M. Gaston Revel and M.Louis Revel, Mme Pauline Smith, Mme André-Gedalge, Mme Lasneret, Mlle Roberty, Mme Strohl and Mme Alis-Heüres, Mlle Jeanne Bussiere, Mons. Rene Billa and M. Henry Farrü.

On Tuesday morning at 10 o'clock, the lectures by the individual members began again. The following sections were in session: 1. Proposals, discussions, criticisms, motions, resolutions, etc.; 2. Art; 3. History of the Theosophical Society and the Theosophical Movement; 4. Science and borderlands in the various directions; 5. Brotherhood; 6. Administration, propaganda, working methods, etc.

In the first section, the possibility and usefulness of a unified world language, “Esperanto”, was discussed. In the second section, Ed. Bailly gave a lecture on ancient Egyptian music, accompanied by singing samples. It was an “invocation of the planetary spirits”; the relationship of the seven vowels to the planetary spirits was discussed. Madame André-Gedalge further developed a mystical interpretation of Mozart's “Magic Flute”. She explained how Mozart, Beethoven and Haydn, through their initiation into the “Scottish Rite” Freemasonry, were able to give their musical works an occult foundation. — In the third section, P.C. Taraporwalla spoke about the Theosophical movement in India and its significance for religious life in that country. In the fourth section, there was a lecture by Dr. Th. Pascals on: “Le mécanisme du rêve cérébral”. It is hardly possible to reproduce the subtle arguments of the French theosophical researcher, who is trying to gain a truly scientific basis for certain theosophical views. — After that, F. Bligh Bond gave a discussion of “Rhythmic Energies and Form Design with Illustrations”. By combining pendulums that swing in different directions and at different speeds and that fix the movement on a sheet of paper with an attached pen, very complicated oscillation patterns are created. This can give an idea of the forces at work in matter. Miss Ward then spoke of how it would be desirable to find suitable people in a wide variety of places to collect everything that recent scientific and other research could produce as evidence for the theories contained in H.P. Blavatsky's “Secret Doctrine”. Science has found many new things since the book was published. If one were to collect it and compare it with the “Secret Doctrine” in an appropriate way, one would first see what a treasure of wisdom humanity has received in the said work. Monsieur le Commandant D. A. Courmes spoke in the fifth section about “Material Assistance within the Theosophical Movement”. In the sixth section, Ré Levie gave a discussion of the systematic study of Kabbalah using the Theosophical key.

In the afternoon the closing session of the congress took place. Unfortunately, the president, O%or7, was unable to attend this session; indisposition prevented him from doing so. First of all, it was announced that a telegram of welcome should be sent to Mrs. Besant and that next year's congress should take place in Germany.

Then the General Secretaries of the various countries spoke on behalf of their sections: Dr. Th. Pascal for the French, Arvid Knös for the Scandinavian, Miss Kate Spink for the British, W.B. Fricke for the Dutch, Professor Dr. O. Penzig for the Italian and Dr. Rudolf Steiner for the German section. The Secretary of the Federation, Johan van Manen, gave administrative information. The Congress was brought to a moving close by the “Final Chorus”, composed by Rita Strohl.

In particular, it should also be emphasized that during the debates, Mr. P.E.Bernhard, Mr. Johan van Manen and Mr. Xifré took the trouble to translate the statements made in different languages into French.

On Wednesday, there was an excursion to Meudon, on the Seine by boat. The gracious way in which our French friends looked after the foreign visitors that afternoon was a fitting end to the whole congress.