# Our Dead

## GA 261 — 21 August 1919, Berlin

### Eulogies for Herman Joachim, Olga von Sivers and Johanna Arnold

The man who was one of the most loyal collaborators of our spiritual movement, whom you could see here in our circle almost every week during the years of the war, we had to say goodbye to him in this physical plane during these days: our dear friend Ferman Joachim. When we approach the event of death, which we experience with the people close to us, imbued with the attitude that arises from what we seek as spiritual scientific knowledge, we ourselves find something of what we are to become with regard to our position and our relationship to the spiritual world. On the one hand, we look back on what the deceased has become for us during the time we were allowed to spend with him, as we were allowed to be his fellow strivers; but at the same time we look forward into the world that has received the soul that was united with us and is to remain united with us, because

Herman Joachim: the name is something that shines forth as a beacon for the personality we have lost to the physical plane, a name that is deeply connected with the artistic development of the 19th century, a name that is associated with the most beautiful expression of aesthetic principles in musical performance. and I need not go into what the name Joachim means for the spiritual development of recent times. But if he who has now passed from the physical plane into the spiritual world had entered our midst with all his incomparable, beautiful, great qualities and with a completely unknown name, those who had the good fortune to meet him and to connect their own endeavors with his would have counted him among those personalities who, through the power of their own value, through the extent and sun-like quality of their own soul, are among the most valuable in their lives here on earth. But it was precisely in what this soul was to other souls in purely human terms that the element in this soul that had worked so magnificently as the purest artistic and spiritual element from the Father had a lasting effect. One would like to say that in every expression of the spirit, in every manifestation of thought, there was on the one hand this artistic element in Herman Joachim, which on the other hand was sustained and carried by genuine, most intense spirituality of will, of feeling, of striving for spiritual knowledge. Just as the father's great intentions prevail here in the blood, so there was something in the spiritual atmosphere of this man that was beautifully introduced by Flerman Grimm — this excellent, this unique representative of the intellectual life of Central Europe — blessing the baptism of Herman Joachim, as he was the godfather of Herman Joachims. And ever since I knew this, it has been a dear thought for me, as you will understand after some of what I have said in this circle about the spiritual influence of the personality of Herman Grimm in modern times. When a dear friend of Herman Grimm died, Herman Grimm wrote down beautiful words; when Walther Robert-Tornow, who was quite unique in his peculiar personal individuality, died, Herman Grimm wrote down: “He leaves the company of the living; he is received into the company of the dead. It is as if one must also inform these dead of who is entering their ranks.” And this feeling that one has when someone dies, that one must also inform the dead about who is entering their ranks, Herman Grimm meant not only with regard to the person about whom he spoke these words, but he meant it in general as a feeling present in the human soul when someone close to us passes from the physical world into the spiritual world. We then look back on what we were allowed to experience symptomatically with the deceased, and consider this as it were like window openings through which we can look into an infinite being; for every human soul individuality is an infinite being, and what we are allowed to experience with it is always as if we were looking through windows into an unlimited realm. But there are moments in human life when several people participate in this human life, in which one is allowed to take a deeper look into a human individuality. Then it is always as if, precisely in such moments, when we are allowed to look into human souls, everything that is a secret of the spiritual world would open up with particular force. In extensive performances that are imbued with feeling, much of what lives in ordinary human life, in the great, the powerful, and the spiritually striving, is then revealed to us.

I would like to recall one such moment, because I feel it is symptomatic for me, but in an objective way, with regard to the essence of the deceased. When he was united with us spiritually in an important moment in Cologne years ago, I was able to see in conversation with him, after not long having known him personally, how this man had connected the innermost part of his soul with that what, as spiritual beings and weaving, permeates the cosmos. If I may say so, he had found the great connection of human soul responsibility to the spiritual and divine powers, which are connected to the wisdom of the world's governance, and which the individual human being finds himself confronted with in a particularly significant moment when he asks himself the question: How do you fit into what presents itself to the soul's eye as the spiritual guidance of the world? How may you think out of your self-awareness, knowing that you yourself are a responsible link in the chain of world spirituality? That he could feel, experience and intuitively recognize such a moment in all its depth, in all, if I may use the word, soul-searching thoroughness, as the representation of man's relationship to the spirituality of the world, that revealed to me then Herman Joachim's soul.

He then went through further hardships. The time when that unutterable disaster, from which we all suffer, befell him, weighed heavily on him after he had lived in France, in Paris, for many years and found a dear life companion there. He had to return to his old profession as a German officer, dutifully, but at the same time, of course, understanding that this dutifulness was connected to his inner being. He has since fulfilled this profession in an important and meaningful position, not only with a loyal sense of duty, but with the most devoted expertise, and in such a way that he was able to work in the highest, truest sense of humanity and in the deepest sense of philanthropy within this profession, for which many of those who benefited from this philanthropic work will keep the most grateful memory. I myself often recall the conversations I was able to have with Herman Joachim during these three years of mourning and human suffering, in which he revealed himself to me as a man who was able to follow current events with comprehensive understanding, who was far from allowing his understanding to be clouded by thoughts of hatred or love on either side, where these thoughts of hate or love would have affected the objective judgment with regard to the events of the time, but who, although he could not, through this understanding view of our time, conceal from himself all the heaviness weighing on us in this time, out of the depths of the spiritual essence of the world, carried his hopes and his confidence in the outcome strongly and powerfully in his breast.

Herman Joachim was one of those who, on the one hand, in a completely objective, rational way, as it should be, absorb spiritual science, but who, on the other hand, do not allow this rationality to detract from their deep spiritual insight, their deep spiritual understanding, their direct devotion to the spirit, so that this spiritual understanding, this direct devotion to the spirit is far from ever leading such a soul to what can be most dangerous for us: fantasy, enthusiasm. Such fantasy, such enthusiasm ultimately arises only from a certain voluptuous egoism. This soul had nothing to do with egoistic mysticism. But all the more so with the great spiritual ideals, with the great, far-reaching ideas of spiritual science.

Herman Joachim was always concerned about what could be done to directly translate spiritual ideals into life in his own place. He, who was a Freemason and had gained deep insights into the essence of Freemasonry and the nature of Masonic associations, had set himself the great idea of actually achieving what can be achieved by spiritually permeating Masonic formalism with the spiritual essence of spiritual science. Everything that Freemasonry had accumulated over the centuries in the way of profound insights, which had become formulaic, one might say crystallized, had been revealed to Herman Joachim to a very special degree through his high position within Freemasonry. But it was precisely in this place where he stood that he found the opportunity to think through what he had found and to penetrate it into the right human context, combining what can only come from the power of spiritual science with the traditional that he was to revive. And when one knows how Herman Joachim worked in this direction in the last years of his life, when one is somewhat familiar with the earnestness of his efforts and the dignity of his thinking in this direction, when one is aware of the strength of his will and the extent of his work in this field, then one also knows what the physical plan has lost with him. On these and other similar occasions, I could not help but think again and again of how an American who was considered one of the most spiritual people in recent times wrote the saying: No man is irreplaceable; when one leaves, another immediately takes his place. — It goes without saying that such Americanism can only speak from the deepest ignorance of true life. For the truth says just the opposite. And the truth, measured against reality, as I mean it now, tells us rather: No man can, in reality, be replaced for all that he was to life. And especially when we see it in such outstanding examples as in this case, then we are deeply penetrated by this truth, because in our case, in the case of Herman Joachim, we are truly shown the human life karma. And this understanding of human life karma, the karmic view of the great questions of fate, is the only thing that allows us to cope when we see such a departure taking place in a relatively early human age and from such a serious, necessary life's work, before our soul's eye.

But there was something else I often had to say to myself during these days when saying goodbye to my dear friend, after I had slowly seen my soul day after day go from the regions where it was to achieve so much to the other regions, where we have to seek it through the power of our spirit, but from which it will help, strengthen and invigorate us. I could not help thinking: All the daring, all the spiritual strength demanded of men by the ideas of karmic necessity, they place themselves before our soul when we experience such a death. We must often say things that can only be said within our spiritual movement, but within our spiritual movement we also give the human soul the great strength that reaches beyond life and death, encompassing both.

Herman Joachims' soul stands before me alive. I saw it alive in the midst of a spiritual task undertaken in the fullest freedom. I see it alive in the midst of grasping this task. Then the death of this soul appears to me as something that it voluntarily assumes, because from another world it can take on the task even more strongly, even more vigorously, even more appropriately to the necessity. And in the face of such events, it could almost become a duty to speak of the necessity of individual death in very specific moments. I know that this cannot be a consolation for all people, a strengthening thought that I express with it. But I also know that there are souls today that can be uplifted by this thought in the face of so much that exists in our time to our deep pain and sorrow; that exists because we see how, within the physical world, within the materialistic currents in which we live embodied in our physical bodies, it becomes so difficult to solve the great, necessary tasks. In this context, there may also be a thought that may gradually become dear to us out of pain and sorrow: that someone may well have chosen death for the physical plan in order to be able to fulfill his task all the more strongly. Let us measure this thought against the pain that our dear friend, the wife of Herman Joachim, must now feel and endure, let us measure the thought against our own pain for our dear, precious friend, and let us try to ennoble our pain by placing it alongside a great thought, such as I have just expressed; a thought that does not need to soften or not paralyze the pain, but can radiate into this pain like something that shines out of the sun of human knowledge itself and teaches us to penetrate human necessities and the necessities of fate. In such a context, such an event really becomes something that can bring us into the right relationship with the spiritual world.

If we strengthen ourselves with such thoughts for the inclinations that we want to develop, the inclinations of our soul forces to the present and future abode of the dear soul, then we will never be able to lose the soul, then we will be actively connected to it. And if we grasp the full force of this thought: a person who was able to love his surroundings like few, who took his death upon himself out of an iron necessity - then this will be a thought worthy of our world view. Let us honor our dear friend in this way, let us remain united with him. May she who has been left behind here as his companion in life know through us that we will be united with her in our thoughts of the dear one, that we want to remain her friends and loved ones.

My dear friends, Herman Joachim's death is basically one in a long line of losses that our society has suffered during these difficult times. I have not spoken about one of the most difficult losses so far because I myself am too involved and have lost too much for the personal connection with the loss to allow me to touch on some aspects of it.

A great number of you here, I think with love, remember our loyal member, our dear member, Dr. Steiner's sister, Olga von Sivers, who we also lost in the last months of the physical plan. Of course, outwardly she was not a personality who could reveal herself in immediate, tangible effects; she was a personality who was modesty through and through. But, my dear friends, if I refrain from describing what for myself and for Dr. Steiner is a painful and irreplaceable loss, I may still point out one thing in this case: Olga von Sivers was one of those of our spiritual comrades-in-arms who, from the very beginning, took to the innermost nerve of our anthroposophically oriented spiritual science with the warmest soul. She took on this anthroposophically oriented spiritual science out of the deepest understanding and the innermost connection of the soul. And Olga von Sivers was such a person that when she took something in, she took it with her whole being. And she was a whole person. Those who were connected to her knew that. She was equally strong in her rejection of everything that now, in a mystical-theosophical way, distorts human progress and leads spiritual life down all kinds of wrong paths. She was strong in the power of distinguishing between that which, as belonging to our time, wants to become part of human progress and work for it, and that which, out of some other impulses and motives, presents itself as theosophical and the like, as all kinds of mystical striving. With regard to the original grasping of the truth for which we strive, Olga von Sivers can be counted among the very greatest of our fellow aspirants. And she, too, was never in the least disposed by her nature to neglect the tasks of her life, of the outer life, of the immediate daily life, the often difficult duties of this immediate daily life, or to evade these duties by fully and undividedly devoting herself to our spiritual movement. And what she, with full understanding, had accepted as the content of our movement from the very beginning, she transferred to others. Wherever she was able to apply our teachings to others, she also fulfilled this task in a truly exemplary manner, applying the power of ideas through the loving, tremendously benevolent nature of her being, in order to have an effect on humanity through these two sides: the power of ideas – and the special way in which her personality conveyed those ideas.

She did this even after those borders separated her from us, borders that today stand so terribly in the way of what often belongs so closely together in human terms. These borders did not prevent her from working for our cause even in the area that is now considered enemy territory in Central Europe. Difficult experiences were on her mind, all the horrors of this terrible war, During which she developed a truly humanitarian activity right up to her last weeks of illness, never thinking of herself, always working for those who had been entrusted to her as a result of the terrible events of this war, developing a Samaritan service in the noblest sense, permeating this Samaritan service with what her whole thinking and striving permeated through our spiritual movement. Although I am close to her, I may share this side of her nature from an agitated soul, this devoted and sacrificial member that Olga von Sivers was probably since the existence of this movement. It was a dear, beautiful thought for Dr. Steiner and for me, that once times other than our sad present times come, we will be able to have this personality close to us again. Here too, an iron necessity has decided otherwise.

In this case too, death is something that enters into our lives when we seek to understand this life spiritually, clarifying and enlightening this life. Certainly, there is much to be objected to in many of the things that prevail in our society, that our society brings to light. But we also have such things to record, have such things before our soul, such things to experience, which, as the most beautiful, the highest, the most meaningful, arise precisely from the power that permeates the anthroposophical movement around us. Today I am allowed to speak to you of such examples. And some of you will probably also remember a member who did not belong to our branch, but whom I may mention today because she also often appeared in this branch in the circle of the sisters, known to many here, our Johanna Arnold, who recently passed from the physical to the spiritual world. Her sister, who was an equally loyal member of our movement, preceded her two years ago. During these days, while working on the brochure, I repeatedly had to deal with the statement that I have no relationship to science, and that even the masses of my followers completely renounce any independent thinking. Now, a personality like Johanna Arnold is the most vivid proof of the tremendous lie that lies in such a statement by a professorial ignoramus. The greatness that lay in the way Johanna Arnold passed over into the spiritual world, but also the inner greatness of her whole soul's devotion to spiritual science, they are truly living proofs of what this spiritual science is taken for by the most valuable people. Johanna Arnold's life was one that imposed trials on the person, but which also strengthened and steeled the person. But it was also one that revealed a great soul. Not only was Johanna Arnold a strong support for her branch and neighboring circles during her time in the Anthroposophical Movement, not only did she have such a beautiful effect in the Rhine area, in connection with many other personalities — one of whom was recently also snatched from us into the spiritual realm: Mrs. Maud Künstler, the unforgettable one, who was so intimately connected with our movement. Not only did Johanna Arnold work in her own way since her connection with the anthroposophical movement, but she also revealed a strong, powerful soul within this movement itself. At the age of seven, she saved the life of her older sister, who was close to drowning, with noble sacrifice and courage. She spent years in England, and the way in which life had affected her shows how life became not only a great teacher and a strengthener of the soul, but also a revealer of everything that life can endure, so that it reveals what the soul longs for after the divine-spiritual. Johanna Arnold's strong and powerful soul made her a benefactress for anthroposophists in her environment, for whom she became a guide; she became a dear friend to us because we could see the strong power that she anchored within our movement. To understand the meaning of this time, to understand what is actually happening to humanity: how often in the last few years, since this terrible time has dawned, did Johanna Arnold ask me this significant question. She was constantly preoccupied with the idea: what does this time of most terrible trial want with the human race, and what can we, each of us individually, do to go through this time of trial in the right way? No event of the day in connection with the great movement of the times passed unnoticed by Johanna Arnold's soul. But she was also able to place everything in the great context, and she knew how to relate everything to the spiritual development of humanity in general. Fichte, Schelling, Hegel, and Robert Hamerling were the subjects of her intense study, to which she devoted herself in order to unravel the secrets of human existence. Oh, there is much that lives within our movement, as we are reminded on such occasions, much that deepens human life, human work, human development. And if anyone is living proof that it is a frivolous lie that within our movement we renounce our own thinking, Johanna Arnold is such living proof and stands, especially through her strength, her devotion, her loyalty to the spiritual scientific movement and also through her will to penetrate into the secrets of humanity through serious scientific work and serious thinking, as an example before those who have come to know her. Personally, I am grateful to all those who expressed this beautifully at the passing away of our friend. And the sister who is here with us today and who has seen both sisters pass away in such a short time, can take with her the knowledge that we, united with her in thought, want to remain loyal to the one who has passed from her side from the physical world to the spiritual world, to whom we not only want to preserve memories but also a living together with her.

My dear friends, even those reflections that are directly related to what touches us so painfully are part of the whole - I may say, stripping away all pedantry from the word - of our living study. In the present time, we also see many things dying that we do not know can experience a spiritual revival in the same way as we say of the human soul. We see many a hope, many an expectation dying. Now one could perhaps say: Why do we, when we look more clearly into the course of human development, have unjustified hopes, unjustified expectations? But hopes and expectations are forces, they are effective forces. We must create them for ourselves. We must not refrain from doing so because we fear that they might not be fulfilled, but we must create them for ourselves because, whether they are fulfilled or not, they have an effect as forces when we foster them, because something comes of them. But we must also find our way when sometimes nothing comes of them.