The Rudolf Steiner Archive

Esoteric development must be different in different ages, otherwise successive incarnations would be meaningless. But certain things remain the same throughout the ages. For instance, we find that Egyptian esoterics speak of: Arriving at the threshold of death, a walk into the nether world, an experience of the four elements, seeing the sun at midnight, and meeting spiritual beings face to face.

We can't explain all that's meant by this now, but some of the simple things will be mentioned.

One feeling that esoteric life can give rise to is that waking life seems to be just a sleeping life. This is not a mood that we could continually arouse in us, and it should never be our intention to let certain momentary esoteric moods spread out over our whole life. If we did that we wouldn't be fit to do our duties in the outer world. To be sure, as an esoteric sees nature's kingdoms around him, he should occasionally experience a mood of longing to press through to what lies behind them, to true reality, to what we're striving for, and compared with which all ordinary sense impressions have no more value than those from sleep. One who wanted to live in such esoteric moods all the time would have to withdraw into a kind of a monk's life. But that is not the kind of esotericism for which Rosicrucianism strives. One who would like to withdraw like that would have to be aware that he acquires certain privileges with respect to his fellow men, so that he can thereby prepare himself for several lives in the outer world, but that if all men wanted to live like him, no progress in human evolution would be possible.

Our exercises are designed to bring us into the spiritual world, but through inattentiveness we often don't notice the progress that we make thereby. One can arrive at the feeling that we make very poor use of the forces of thinking, feeling and willing that are poured out in us, but that in our present condition it would be impossible for us to lie in that thinking, feeling and willing—it would shatter and destroy us. Ancients called the feeling of standing before an experience that wants to overpower us: The arrival at the threshold of death. For there one felt: what I'm experiencing now I can't master with my thinking, my feeling or my willing; now I know what it feels like to have died. Most of you have probably gone through this many times. It's due to inattentiveness that one isn't aware of this. During meditation one will have often had the feeling that one was absent for a moment, and then when one come back to oneself, one thinks: I was sleeping. If one took the trouble to find out what one went through in such moments, one would sense that maybe they were the most tremendous experiences that one ever lived through.

Another experience is this one. It doesn't have to come after the first one. One can get the impression that the second experience is the first because one slept through the first one. One has the feeling that one is sitting in one's body, that one is carrying it with one. Just as one can distinguish a weight that's attached to one's arm from the arm muscles, so one learns to feel that one's arms are weights that one drags with one. Then one can have the feeling that one is sitting fettered in a nether world—not corporeally, but psychically all the more. This is what they called going into the nether world. In one's exercises one then feels as if one was paralyzed and then as if lukewarm water was being poured over one.

One can also have the feeling that the bad thoughts that we have are not just thoughts but are something real. If we thought something bad about a person we see this like a shooting arrow that can insure the person's soul more than a physically shot arrow could hurt his body. As soon as we see what we do, thereby, we notice that the arrow flies back at us an burns us like fire, as if we were in the netherworld's flames. This is the so-called going through the elements. It doesn't have to be seen as a vision, one can feel it on oneself as if one had burn wounds all over one. When we feel like this, we, as it were, send forces out of our etheric body which however can only go to the boundary of our aura. There they meet the cosmos' forces working everywhere in this surroundings that make these forces turn around and direct them to certain centers where they bring out super-sensible organs. It's as with physical eyes that were formed out of indifferent organs by light. As long as light worked on them, one couldn't see yet. This only became possible when they were finished. Likewise we can only use our higher organs after we've built them up in the described way.

Our occult exercises are supposed to bring us to imaginative knowledge. Not so long ago they had imaginations that could be understood by any pupil without further explanation. Today such imaginations must be explained in words, because very few esoterics would be able to understand them by themselves. An imagination will now be given here that's useful for any esoteric who has the feeling that he's not making any progress in spite of his efforts. The pupil should imagine that his teacher or master is standing before him in the shape of Moses, and that the latter asks him: “So you'd like to know why you're not getting ahead on the esoteric path?” “Yes.” “I'll tell you why. It's because you worship the golden calf.” Then the pupil sees the golden calf next to Moses. The latter lets fire come up from the earth that consumes the golden calf and turns it to powder. He throws this powder into some clear water and gives the mixture to the pupil to drink. A few centuries ago any esoteric would have been able to understand this image. Now it must be explained as follows.

When we go back in our memory, we get to a point where our memories stop and ego-consciousness began. What lies before that is what we made out of ourselves in previous incarnations and brought into this one. That's the golden calf that we worship without realizing it—our sheath nature.

The pupil should now replace the image of the golden calf with the image of what he was as a child, before he had an ego-consciousness. He becomes fully aware that what he feels is his ego is just a Luciferic effect. For, ordinary consciousness is based on memory and memory is a Luciferic force, since it's Lucifer's task to carry the past over into the present. If one strips oneself of what one has through ego-consciousness, then what remains is what we've brought with us from other earth lives.

Some people may feel that it's hard to have to think of themselves like that, but we won't be prepared to meet the Guardian of the Threshold without strict concepts like that.

Then the pupil should imagine that fire burns the child's form that he is; he's become a little bigger since then, but basically he's still the same sheath man that the child was, except that the illusion of an ego has been added. He sees how the form turns to powder, and this becomes a strong awareness that all parts of these physical, etheric and astral sheaths must become as indifferent to him as a pile of ashes, as indifferent as clay is for a sculptor before he's made something out of it. He must think away his physical body and its outer shape, his etheric body with its memory, his astral body with its sympathies and antipathies—or think that they are a pile of ashes.

One might not be able to put this into practice right away. It doesn't mean that one should suddenly hug someone one disliked, but when we carry out this imagination as an exercises, we must be able to get rid of all antipathies.

And the powder is thrown into the pure water of divine substance, the way it was before the Luciferic force worked on it. This is how the sheath nature is to be sacrificed and the divine substance is to be given back. But an esoteric also arrives at the insight that everything that's now only a pile of dust for him was formed out of the spirit. His body's shape was sculpted by the spirit, the spirit made him into what he now is as a form. And we should take what the spirit has made out of us back into ourselves. We should drink the water again in which the dust was dissolved. Then we have it pure, after the golden calf was burned, pulverized and dissolved. If we do this, we'll feel that a whole place in us seems to become empty; it's the place where the ego usually is—we feel that this is getting empty. When one can either become a Buddhist and go into a region for which a man should feel that he's too worthy—into nirvana, into an extraterrestrial sphere. Or one can arrive at a new awareness of the Christ impulse and can feel it stream into the place of our ego that has become empty.

Christ would never have been able to come to earth among the Hebrew people if Moses hadn't destroyed the golden calf, thrown it into water, and given it to Israel's children to drink. This doesn't mean that one should do this imagination every day—but maybe every 3 or 4 weeks. It's basically just another clarification of our Rosicrucian verse.

Last time an imagination was placed before our soul that liberated forces that can be of help to us on our occult path. Today two inspiring thoughts shall appear before your soul that can be effective in the same way. The essential thing about such thoughts and questions is that we let them rest in our soul for awhile, that we let them speak to us without doing much with them.

People have occupied themselves with these thoughts a great deal, but in a quite different way, so that they've led men to impossible commentaries and disputes. Grasped esoterically, they're of help to occult pupils. The first of these inspiring thoughts is the “motherless human being” who's called Adam in Genesis. Everything that comes to meet us in the way of a human being is unthinkable if he's not born from a mother. Adam is the only motherless human being; only father forces were active in him. Of course we mustn't place him before our soul as a sensorial, physical man, or when Yahweh created the first earth man in his etheric body present physical conditions didn't exit on our earth planet; and namely he created him out of the earth-planet's substances, as the Bible indicates. These substances or earth forces are still present in every man today, so that we can say: Yahweh is the father of us all, and the planet is our mother.

So father forces continue to work in men today; they are an earth-bound, planetary force. They work in everything that's on earth, and so also in men. For after the conception of a child, the mother's forces work on it, but so do the father forces; they go into the child from the earth via the father and form the upbuilding forces there that are most strongly active up to age 33.

Let's make it clear to ourselves: what happens at the birth of a new human being? The mother bears one part in her, but the other part is super-sensible—invisible and is connected with the father. Place yourself meditatively into this thought of a motherless human being, try to grasp it purely spiritually, and place a second picture beside it: that of the fatherless Christ.

Whereas planetary forces coming from the father are mainly active until the Mystery of Golgotha, forces of the cosmos, mother forces are added since then by Christ Jesus. We know that this most important of all earth events falls in the fourth cultural age of the post-Atlantean epoch. This was preceded by the Egyptian age in which the perfected Isis culture was cultivated in the Egyptian mysteries. Egyptians revered the nature forces that come to expression in all minerals, animals and plants in the figure of Isis. But an Egyptian soul looked at man sorrowfully and told himself that he wasn't aware of these nature forces in him, and that's why he thought that Isis was veiled. He said that no mortal was allowed to lift her veil to press towards her. What does this mean? Nothing else than that the Goddess lives in the astral world and not in the physical one, and that only someone who's gone through the portal of death can know her; no living person could lift her veil. That is, the effect of the Isis forces was denied to live people. And what were these Isis forces? They were pure mother forces that a man could only be given in the spiritual world before the Mystery of Golgotha, that is, when he had gone through the portal of death.

People in the Egyptian mysteries knew about this. Over Isis' picture were the words: I am the I am, that I was and that I will be—the same Eyeh asher eyeh that spoke to Moses out of the burning bush. An Egyptian could only get a presentiment of the Mystery of Golgotha, through which pure mother forces would also act upon living men. Pure mother forces—out of the cosmos—can only work in men on earth now because Christ Jesus, the fatherless human being, has completely connected himself with the earth after he went through the portal of death.

Let our modern scholars laugh when they look at the Egyptians' worship of animals. It can only fill us with the deepest reverence, for we know that what's concealed behind it is the veneration of these nature forces that were locked up for men. We look at the great wisdom that underlies all these mysteries with great wonder.

Let's ask ourselves how these two forces are active in men. The father force that's transmitted from the earth to a child via his father works in an upbuilding and strengthening way until age 33. Although the mother force that strives downwards is already at work in man, the father forces are stronger up to this time. If only the forces striving downward, Christ forces, would rule a man, he wouldn't incarnate on earth. Whereas if only the forces that strive up, the planetary ones, would rule him he would always live on earth; then there would be no death.

The sacred center of forces that was Isis in the Egyptian mysteries is the Maria-Sophia in John's Gospel in Christianity. It was only the union of ascending and descending forces that took place in the Mystery of Golgotha that enabled a man to also feel the activity of mother forces between birth and death. Christ Jesus couldn't get older than 33. From an occultist's standpoint, a man is only carrying his body with him like a corpse by the time he's 33. Of course, the effect of the forces and their change doesn't appear all at once, but happens gradually. The mother and father forces are both in man from the beginning, except that the upbuilding earth forces predominate. During the father forces period, the life we lead is conditioned by our preceding life. But from the time when the dying mother forces predominate, we create karma for the next life through this spiritual force. The father or upbuilding nature force works in us without our help, whereas to become aware of the effect of the mother force, we must strive and work in spiritual things ourselves. We must become aware of this sublime force, for it's the force that streams into us directly from Christ.

As so often before, we now get an inkling of the deep meaning in the Rosicrucian verse: We're born from the Gods—Ex Deo nascimur. The Adam force of the motherless man works on the physical body in an upbuilding and preserving way. Whereas what's working since the Mystery of Golgotha is the fatherless man, Christ Jesus, the dying force, the force that leads to the dying of the physical body here on earth and that awakens spiritual life if we devote ourselves to it consciously. In Christ we die, that is, die with all of our physical concepts and the lower ego that was built up for us while the Adam forces were active. And then we'll really experience the last line of the Rosicrucian verse: We're born again in the Holy Spirit.

The next thing we have to do today is to remember the departure from the physical plane of one of our very dear members. Countess von Brockdorff, who, as the old members of the Theosophical Society in Germany in particular know, devoted so much strength and dedication to this Theosophical Society in Germany, passed away on June 8 after a physically painful suffering. The older of our members, and I myself in particular, know of the beautiful and devoted work of Countess von Brockdorff. In times when the Theosophical cause in Germany was often on the verge of dying out, it was the couple, Count and Countess Brockdorff, who, in their loving and at the same time extremely likeable manner, knew how to keep the Theosophical movement in Germany afloat again and again. Those who still remember the quiet and extremely effective way in which the countess knew how to gather the most diverse minds in her house to send out individual rays of light will fully appreciate her work.

If I may first say a few words about how I myself came to be part of the circle in which Countess Brockdorff worked, inspiring in the broadest sense in a theosophical and otherwise intellectual way, I would just like to say that one day a lady said to me whether I would like to give a lecture on Nietzsche in Brockdorff's circle. I accepted and gave a lecture on Nietzsche. The countess then took the opportunity to ask if I would give a second lecture in the same winter cycle. This second lecture - I think it was the winter series of 1900 - was about the fairy tale of the “Green Snake and the Beautiful Lily”. Even then, the Countess felt the desire to resume her actual theosophical work, which had been somewhat dormant. The Countess's work was gradually becoming extremely difficult because she was becoming more and more rooted in the theosophical life, which had led to various theosophical experiences. It was difficult to continue her spiritual life under the name of Theosophy. Therefore, she had initially limited herself to her Thursday afternoons, but then felt the need to return to actual Theosophical activity and asked me – I was not even a member of the Society at the time – to give lectures at the Association, which during the first winter were on German mysticism up to Angelus Silesius. An outline of this is given in the book 'Mysticism in Modern Spiritual Life'. The next winter I gave the lectures on 'Christianity as a Mystical Fact'. Through this a kind of center for the gathering of the Theosophical forces in Germany arose, from which the actual founding of the Section spread out and a foundation was created.

Now, when one thinks of the dear Countess Brockdorff, it must be emphasized that the Theosophical cause was repeatedly kept afloat by her extraordinarily sympathetic manner and work. The Countess had little sense for certain organizational issues and currents in the Theosophical movement. It was less her thing, she had less sympathy for it. But a certain basic tendency of her heart formed to work in the direction of the theosophical movement. She did this, as rarely as a human being, in a way that was supported by the fullest devotion and extraordinary love.

It was probably necessary for her health that at the moment when we were forced by circumstances to develop a tighter and more concentrated organization in Germany, she had to retire to her retirement home in Algund near Meran. And how often this rest was not a real rest for the good countess either. She soon began to suffer from ill health, and in the last few years she went through difficult times in terms of her health. Speaking objectively, I can say that the history of the Theosophical movement in Germany in the 1890s and early 1900s will be linked with the name of Brockdorff, as the services rendered by the countess and the count cannot be praised enough. The older members will still remember our dear count when he was still at the side of his partner, whom he has now lost in the physical plane. But the members also know how deeply rooted the theosophical sentiment was, with which peace will be won from the theosophical world view. But even those who may have been younger members and did not know Countess Brockdorff will, in view of what she achieved for the Theosophical movement in Germany and particularly in Berlin, remember her with gratitude and look back with a certain — essentially Theosophical — sentiment on the last days that brought physical death to this much-admired and beloved member. I ask you to honor the honored member by rising from our seats.

But we should also remember at this point the members who left the physical plane this year. In particular, we would like to remember our esteemed member, Countess Brockdorf, whose unassuming but all the more admirable work was done at a time when only a few people in Germany were willing to stand up for Theosophy. In honor of the deceased, we will rise from our seats.

Dr. Steiner then gave a moving tribute to the deceased members: Fräulein Ziggert and Mr. Wirschmidt, in whose memory the assembly rose to its feet.

It now falls to me to fulfill the special duty of remembering at this moment those dear members of our Society who have left the physical plane during this year.

We have Mrs. Agnes Schuchardt, a lady who has lived in theosophical pursuit for many years. She has been a member of the Theosophical Society for a long time, and although she was already confined to her bed when the German Section was founded, she was still very much connected in her soul to what was happening internally and externally; and many a letter she wrote to me showed how she followed what was going on with heartfelt concern.

Secondly, Franz Vrba, who joined the Theosophical Society as a member of the Prague branch and who left the physical plane after a relatively short period of membership.

Furthermore, we have two particularly poignant cases from our Munich branch. One is Otto Fluschke. The name Huschke is inextricably linked with the development of Theosophical work in Germany, and Huschke was among those who offered their help when the German Section was being founded. He was already deeply involved in the Theosophical movement and in occultism. It was always a pleasant duty for me when I came to Munich to visit the always sickly and immobile gentleman and to see what kind of occult needs and aspirations prevailed within the four walls of this gentleman. It may well be said to be particularly painful that Mr. Huschke's death occurred in the days when his daughter, Miss Huschke, also left the physical plane. They both shared everything they had in life, theosophically, as much as possible. Miss Huschke was also a dear member of the Munich Lodge, and above all, one of the most ambitious members. Otto and Flilda Fuschke lived together and left the physical plane together a few hours apart, and will continue to live together theosophically in other worlds.

The passing of our dear Mrs. Doser from the physical plane is a fifth case. Mrs. Doser was also one of the oldest members of the German Section. In a very special way, she allowed into herself all that came from the resources of the occult world movement. Everyone who knew her or came into close contact with her will have felt in their hearts the nature of this wonderful woman, who was so devoted and tender on the one hand and, on the other, filled with a deep yearning. The last period of her life was marked by a serious illness, which she bore with a wonderful dignity. But she was a person who, despite everything, had something of the blissful anticipation of living towards a new world in the depths of her consciousness. She lived her life in such a way that she faded away on the outside, as it were, but this allowed her inner spiritual life to become ever richer and richer. I am certain that those personalities who were closest to her during her life will also fully recognize these feelings as their own. A number of members made it possible for Mrs. Doser to visit the sunny south, for which she longed so much; and it was really touching to see how she could perceive the spiritual power in the physical sun. And it will remain unforgettable for me that in Capri, a few hours before her death, this soul of Frau Doser addressed a few lines to me, from which emerges the longing to overcome the yearning, the mood, the confinement of the physical plane: “I want to get out, board a ship tomorrow, - out into the wide sea!” It was a feeling that the soul was freeing itself from the physical body.

I have to mention a painful event in the death of Fritz Eyselein. Many of you who were at the Theosophical lectures know that in Fritz Eyselein a personality came among you who, so to speak, early in the development of the German Section, fell into an unfortunate state of mind that made it impossible to help her. It is neither necessary nor perhaps even tactful to go into this here, which needs only to be hinted at and which can therefore no less enable us to give our dear Fritz Eyselein the most beautiful feelings of love and friendship on the other side.

Now we have to mention a personality who bid farewell to the physical plane last year and who had been at the head of the Munich Lodge for years: Fräulein von Hofstetten. Based on her extensive life experience, she was able to take over the leadership of this lodge in an appropriate manner. This lady, who had also been in poor health for a long time, whose body had only been held together by a lively mind for a long time, also had an active striving in every direction, and she was always there when something needed to be done, even if she had just undergone an operation; And anyone who has become acquainted with the beautiful inner and outer life of Miss von Hoffstetten will give her the most beautiful love on the other side. Another member who was more interested in the Theosophical Society and passed away from the physical plane is Mrs. Fähndrich. We will also remember her with love and respect beyond the physical plane.

Now I have to mention our dear Mrs. Rozbenstein, who belonged to the Heidelberg Lodge for a short time and was taken from us after a short time by a treacherous illness. She was a beautiful, self-contained nature, deeply and earnestly devoted to our cause. We will also send her the feelings of love.

In saying this, I have remembered those who are no longer with us in the flesh, but who are always with us in spirit.

The assembly honors the memory of the persons mentioned by standing up.

In a very solemn manner, the General Secretary then named those of our dear members who had left the physical plane during the year, and linked this with a brief description of the relationship of the deceased to Theosophy, especially the three ladies from Stuttgart who had passed away: Mrs. Lina Schwarz, Mrs. Cohen and Mrs. Aldinger.

In such a case, too, we can place ourselves in the soul of the deceased, in particular, in terms of the importance of what Theosophy can offer us. We do not want to try to console the bereaved of our dear friends who have passed away with banal phrases, but we want to point out that although we are only at the beginning of our movement, the overall karma of it must gradually be balanced in the individual karma. The Theosophists must feel it their duty to support each other in certain cases. Thus the popular phrase of universal love for humanity is replaced by a true understanding of individual real love for one's neighbor. If human love does not take hold of individual cases and become active there, it remains a mere phrase. Such thoughts must arise in us when we see from time to time this or that of our dear members leave the physical plane.

After the expiration of our seven-year period, we have other things to report, which we Theosophists always characterize differently than the outside world. Just in this past year, we have had to report the passing of some of our oldest members, some of whom were particularly committed to the Theosophical cause, to the physical plane. And when we remember these dear Theosophical members of ours, we think of them in the same way and with the same love that we regarded them as belonging to us while they were among us in the physical world. We want to say that for us Theosophists there is something that is considered a duty in the outer, non-Theosophical world, but which must be a special consecration and a special permeation with the content of the nuances of feelings and thoughts acquired in the Theosophical life for us Theosophists. This is the forwarding of love, the forwarding of our best feelings beyond the physical plane to those who have left this physical plane. We should strive to develop such feelings, strengthened by the theosophical sentiment, towards the departed. We should make ourselves capable of sending such feelings to the other worlds through our theosophical progress, so that we feel the love, truth, and good that we have encountered in such members as an ever-present presence, and so that these members themselves feel constantly present, so that we speak of them as those who continue to walk among us, and whose walk becomes more and more sacred to us for the reason that what they can send us from that world must be more valuable to them than what they could give us on the physical plane. In this active way we remember those of our dear members who left the physical plane in the past year.

In particular, we remember an elderly member who has been with us since the Section was founded. We feel a special closeness to her because the brother of this member, who is here as our dear friend Mr. Wagner, is close to us in turn.

Miss Amalie Wagner in Hamburg, who is well known to many of us, left the physical plane during the course of this year, and we will always look to what she tried to do for Theosophical life. Many of those Theosophists who were close to our dear Amalie Wagner have, in their inmost hearts, come to appreciate the work of Amalie Wagner in an extraordinary way and have shown an unlimited love for this friend. And that was only the beautiful reflection of the beautiful Theosophical striving in the soul of Amalie Wagner. And it is with reverence and sacred consecration that we commemorate an important moment in the life of Amalie Wagner. That was the moment when her sister, who had been a member of our movement with her in Hamburg, preceded her in death. At that time I was able to experience the beautiful, loving understanding with which Amalie Wagner's soul approached the event that took place with the death of her sister. There I was able to receive, so to speak, Amalie Wagner's genuine theosophical feeling of looking up to her sister. How Amalie Wagner looked up to the higher worlds to form ideas about how a person lives on in these higher worlds was the subject of much discussion in Amalie Wagner's dear, lonely living room. And now we look after her in thought, as she in turn receives from above what is offered to her and from below, from the physical plane, the feelings of love and admiration that we have for her from here. We can already see two sides of this soul today, how she lives up and down, how a person in the spiritual world lives when there is an impulse in their heart to join what passes through our movement as a soul. And so we look with devotion and love for the soul of this dear Miss Wagner, as if she were always present to us.

Another old member has left the physical plane, who is indeed known to few, but these few are those who loved this dear member very much, who, whenever they met with him, felt anew the reverence-inspiring soul of our dear friend Jargues Tschudy in Glarus, who has belonged to our German Section from the very beginning. He was met by a number of our dear members at the Swiss Theosophical Society meetings. And if I may use a word in this case that is meant very seriously, I would like to say that the soul of this personality worked in such a way that one could not help but love it. And those who often saw how this man was loved know that those who knew him will continue to send this feeling to him in the spiritual world.

Then there is another exceptionally ambitious member who, in vigorous energy, tried to penetrate into the exoteric and esoteric of Theosophy, and who only in recent years joined our German Section, has left the physical plan. Our dear friend Minuth from Riga was present at the last Stuttgart cycle; then he reappeared in Hamburg, and by then his outer physical body was already afflicted with the germ that did not allow him to live further. He was no longer able to attend the complete cycle and left the physical plane soon afterwards. We will also send up to the higher worlds those feelings that we not only had when we decided to become Theosophists, but that we have acquired during our Theosophical life.

We have seen another personality depart from the physical plane: the wife of our dear friend Sellin. You all know our dear friend Sellin from previous theosophical meetings. While he was working in Zurich, his dear wife passed over into the spiritual world. Our dear friend understands his wife's passing in the most wonderful way, and anyone who has been privileged to feel what Sellin himself feels towards the dead knows how the theosophist should feel towards the dead in the true, beautiful sense. I would have to speak words that would describe in the most vivid colors feelings that stream up vividly into the spiritual world if I wanted to convey to you some of the beautiful words that were sent from the soul of our dear friend Sellin here on the physical plane to his beloved wife. But it is better if we evoke in ourselves, so to speak, only a hint of what can be said through something so beautiful if we have not heard it ourselves. And anyone who, like me, has heard such beautiful words as those of our dear friend Sellin, which bear witness to his truly beautiful, real feelings, anyone who has experienced this himself has no desire to profane such beautiful words by speaking them. But at this moment I have the need in my soul to awaken in your own hearts an inkling of what beautiful feeling, beautiful inner experience is, towards those who have physically disappeared in the direction of the spiritual world.

Another personality in Stuttgart has disappeared from those close to her in the physical world: our dear friend Frenze/ recently lost his wife to the higher planes. When we see how we Theosophists begin to develop a real soul life, we need only think of our dear Mrs. Frenzel, who worked so beautifully on her soul to enter into the Theosophical life. Perhaps only those who were close to her soul, like myself, can appreciate this. And so we may send up our love to our dear friend Mrs. Frenzel.

And so we also remember another friend who left the physical plane through a tragic fate, Mrs. /Jedwig von Knebel, whose loving devotion to the Theosophical cause was noticed both when we others were in Wiesbaden and by the Wiesbadeners themselves.

But then the image of a Theosophical personality who recently left the physical plane descends upon us with a special power, with a very special vibrancy from the higher worlds, who for years devoted herself to the Theosophical cause with an intensity, an understanding and a devotion that truly cannot be described in words, and she was able to do a lot. I myself will always remember the moment after a Theosophical meeting when our dear FZilde Stockmeyer approached me for the first time to learn more about some of the things she had learned in Theosophy, which she had absorbed with all the strength she had. On the other hand, she tried – and she was allowed and able to try a great deal – to combine what she had learned in Theosophy with what external science offers in terms of truth and good. And it can be said that her extensive knowledge was also able to bear fruit externally, in that she passed the final exam shortly before her passing, to the satisfaction of the external world. Hilde Stockmeyer's knowledge can be seen as the first thing she gave us as a beautiful gift of her personal values. What Hilde Stockmeyer, the chairwoman of the Malsch lodge, was to us in the physical realm was due to her abilities and the way she processed these abilities. She was therefore called to work fruitfully, and to what Hilde Stockmeyer acquired through the development of her abilities in this way, she added something else, which, through its emanation, worked on those close to her, which could only reveal itself to us through its effect, how fruitful genuine, true, theosophical feeling can become here in human life. This is shown by the way in which father, mother, brothers and sisters and friends took their departure to the higher worlds. This is again proof of the effectiveness of theosophy in human souls in this case. It is proof of this in yet another way than was the case with the others mentioned. Personalities were everywhere around the others who had sought theosophy. Hilde Stockmeyer's parents even confessed: 'She brought us Theosophy, she was sent to us.' The people who had preceded her on the physical plane, who had given her physical life, confessed what they could feel in response to what came to them from the higher worlds in their own daughter, which they had to say: We could not help this being to existence on the physical plane, we were the tool for this. And it is one of the most beautiful feelings that has been expressed within our theosophical movement, that the parents of Hilde Stockmeyer expressed the magnitude of the gratitude and appreciation they felt for the knowledge of their daughter, the knowledge of the daughter who brought Theosophy into the home of the parents. And this glorious echo is what Hilde Stockmeyer's parents express to their daughter, who has passed into the spiritual world. But we should learn to send up to the higher worlds especially for Hilde Stockmeyer what can only be sensed in such matters. And it is clear to me that I cannot send a better feeling up into the spiritual worlds than if I were to send up the feelings of Hilde Stockmeyer's soul myself now, making myself the tool of her soul for the beautiful thing that our dear friend knew how to say out of a beautiful feeling while she was still here with us. In two little poems that were entrusted to me and that came from the pen of our dear friend, which sprang from her beautifully developed mind, she still speaks to us from the physical plane. How Hilde Stockmeyer felt about the eternal teachings of Theosophy may resonate with us from her own little poems at this moment. This is how Hilde Stockmeyer spoke when she was still alive, and this is how she may resonate for us:

Are we really all alone?
Can one never understand the other?
Can he never look into his heart?
Ease his pain?
I think that when love speaks to love,
From the heart with a loyal face,
For the sake of love, to ease the torment,
To alleviate the pain with loving words,
then I think it can't be in vain!
Are we really all alone?
Are there no bridges to every heart?
Is there no balm for all pain?
When we sink eye to eye,
not thinking of ourselves at all,
we don't even need words,
True understanding speaks without sound!
Even to the most hardened hearts
There is a way.
If you walk courageously on a shaky path
With the one thought: to be a helper,
You will soon no longer be alone!

Let us try, after their departure from our hearts, to develop feelings that are worthy of theirs, feelings that will let them follow her. And let us learn to feel as she herself felt and as she expressed it in the other little poem:

I want to be a pure source of blessing
That always flows and never must dry up,
A heart full of courage I would call my own,
That never desponds and never trembles in pain.
And love I would stream through the worlds;
That all living things shall rejoice with delight.
And thus giving I would quietly sink into the All,
Like a melody that fades away softly.

She spoke like this in life, and she died for the physical plane. It goes without saying that we should endeavor to send her something as valuable as she did, sensing her own death, speaking in her last words, the last little poem. Those who knew Hilde Stockmeyer as I did know that the death of this dear soul was:

And so I would like to quietly sink into the universe,
Like a melody that fades away.

The meeting honored the memory of the above-named individuals by rising from their seats.

Above all, it is my duty to remember an old member of the German Section and the Cologne branch, our dear Miss Flippenmeyer, who, with an ever-increasing warmth for our theosophical thoughts, combined an extraordinarily great activity for the broadest world interests. Those who knew her well were as much drawn to her beautiful, good, theosophical heart as they were to her world interests. Miss Hippenmeyer did not pursue these interests in a philistine way, but undertook extensive journeys that could be called world tours. If you consider only the external, purely technical difficulties of these trips for a single traveling lady, and Miss Hippenmeyer was still a frail lady, then that is something to be admired. She was extremely active in our theosophical cause in a very likeable way, and it was painful for all those who knew her to hear that she left the physical plane in Java during one of her great journeys.

Furthermore, I have to mention an extraordinarily active co-worker, who also belonged to the Cologne Lodge, our dear friend Ludwig Lindemann. I still have the impression I had when I saw Ludwig Lindemann for the first time, who vividly presented his tendencies to me. Since then, it has grown from day to day, despite the fact that the greatest obstacle for him was present, namely a severe illness. Nevertheless, he has had no other thought than to stake his entire existence on the spread of theosophical thought. And when he had to go to Italy for the sake of his health, he worked there to cultivate the theosophical idea. There he founded the small centers that we have in Milan and Palermo. He knew how to establish the most intense and heartfelt Theosophical life in these places. Ludwig Lindemann was loved by all who knew him, with the kind of love that can arise from the self-evidence of spiritual connection with a person. Lindemann pursued his great theosophical interests intensely, and I could see when I visited him in the last few weeks before his death how a deep, heartfelt, theosophical enthusiasm emerged from his decaying body. So it was a deep satisfaction for me to see how our Milanese friends felt deeply connected to our dear friends Lindemann. When I was in Milan, I was shown the room that had been prepared for Lindemann, where he could have lived if he had been able to come to Italy again. At the time, I was firmly convinced that he could have continued to work for a few more years if it had been possible for him to come to Italy again; everything was prepared for him there; karma wanted it differently. But we look after him, as Theosophists look after the one who has left the scene of his life and work in the physical world in our sense, in that we feel just as faithfully and warmly connected to him as we did when he was still with us on the physical plane.

I must also mention a third personality who has left the physical plane, perhaps unexpectedly quickly for many; it is our dear section member Dr. Max Asch. In the course of his very eventful life, he had to endure many things that could make it difficult for a person to join a purely spiritual movement. But in the end he found his way to us in such a way that he, the doctor, found the best remedy for his suffering in the cultivation of theosophical reading and thought. He repeatedly assured me that no other belief could give the doctor any other remedy in his soul than that which could come spiritually from theosophical books, that he felt the theosophical teaching flowing like a balm into his pain-torn body. He continued to cultivate Theosophy in this way until the hour of his death. And it was a difficult renunciation for me when, after our friend had passed away, his daughter wrote to me asking me to say a few words at his grave, but I could not fulfill this wish because that day marked the beginning of my lecture series in Prague, and it was therefore impossible for me to pay this last service to my theosophical friend on the physical plane. You may rest assured that the words I should have spoken at his grave were sent to him in the world he had entered at that time.

Furthermore, I would like to mention a friend from Berlin, a member of our Besant branch, who, after various endeavors, finally found himself in our movement as if in a harbor. He is our dear friend Ernst Pitschner, who had been afflicted with the seeds of decay for a long time, stayed with us and was united with us in the most intense way in our theosophical work until his death. It was a strange karma that after a few weeks his wife followed him into the supersensible worlds.

Furthermore, I would like to remember our dear member Christian Dieterle from Stuttgart. He has worked hard but extremely diligently to find his way into theosophical life and in the last few months was a man who thought in the most intense theosophical way.

Then we want to commemorate an older Theosophist who was snatched from the Mühlhausen branch, Josef Keller. It is one of those cases where, despite having only met a person once in life, one must immediately recognize a deep state of mind and heart in him. In his last months, Keller asked to be among the most fervently convinced Theosophists, and all who knew him will remember him fondly and faithfully.

Furthermore, I have to mention a man who, confined to his bed by a serious illness, was introduced to Theosophy through the mediation of a person dear to us, Kar Gresterding.

I have to mention our dear friend Edmund Rebstein, who was taken from us at a relatively young age after a short illness, and who those who knew him well have come to hold in the highest esteem.

I have a similar story to tell about Frau Major Göring, who worked with our branch for many years.

The list of our deceased this time is so long that what I would like to say would take up too much time.

I still have to mention our members Erwin Baumberger from Zurich, Georg Stephan from Breslau, Mrs. Fanny Russenberger from St. Gallen, Johannes Rademann from Leipzig, Kar! Schwarze from Leipzig, Wilhelm Eckle from Karlsruhe, Georg Flamann from Hannover, Wilhelmine Mössner from Stuttgart I, Walter Krug from Cologne, Mrs. Sölbermann from Heidelberg, Mrs. Zind/ from Munich I.

I still consider it my duty to remember at this point the departure from the physical plane of a personality who was well known in all theosophical circles, who was snatched from us by a painful death, who has done a lot of work, and whom we remember with love as much as the others. I am talking about Mrs. Flelene von Schewitsch. You know her books, so I do not need to characterize her in more detail. I must emphasize that I always accepted her invitation when she asked me during my stays in Munich to give a lecture in her circle as well. I would just like to hint that for me this whole life presents itself as something deeply tragic; and I may well say that Mrs. von Schewitsch has shown me extraordinary trust, and that I am justified in saying: this life had a deep tragedy. I was also granted a glimpse into this heart, and please understand that when I say tragic, I mean what most of you would understand by tragic in my lectures. We are fulfilling a duty of warmth to express outwardly how we are connected in thought with the dead by rising from our seats.