Our Dead

GA 261 — 3 May 1924, Dornach

Memorial address for Charlotte Ferreri and Edith Maryon

My dear friends!

We have seen two of the most self-sacrificing members of our Anthroposophical Society pass through death and depart from the physical world in quick succession. Mrs. Ferreri died recently in Milan during the time of my absence, and today is the first time that I can reflect on this departure. Mrs. Ferreri was a long-standing member of our society who worked for it in the most self-sacrificing and dedicated way. Wherever it was a matter of selflessly standing up for something that affected the interests of society in one way or another, Mrs. Ferreri was there.

She was not only active in northern Italy, working from Milan for the anthroposophical cause, to which she was completely devoted, but she also worked in distant Honolulu to establish a branch that is actually her work. Although it is not seen much here because it is so far away, it is thriving in an extraordinarily favorable way and has a warm and supportive effect within the anthroposophical movement. It is precisely from this branch that we repeatedly receive the strongest evidence of interest and participation.

It was always extraordinarily touching to see how devotedly Mrs. Ferreri worked in every respect. And for her, this arose from a deep inner connection with the anthroposophical cause, from that deep inner connection that I would call an inner knowing faith, knowing through its certainty. That is how it was with her: knowing through the certainty of being inside the anthroposophical movement. And so she remained faithful in her heart until her death. She was so faithful that, although she was extremely ill and although she undoubtedly received every help in the place where she was, in Milan, she still wanted to travel here during the last days of her illness because, as she wrote to Dr. Wegman, she believed that she could only recover here, at the center of the Anthroposophical Movement. Only her rapid death prevented her from coming and taking this last step, which was one of the most beautiful testimonies of her loyal devotion to the cause.

I think that we – and I mean the most diverse among us, numerous members who are also gathered here today, numerous other members – have come to know the wonderful mind and noble soul of Mrs. Ferreri in the most beautiful way. and that we follow with our thoughts, in the deepest feeling of our hearts, the soul that has passed through the gate of death and will certainly continue to live in intimate relationship with the anthroposophical cause. I ask that with these thoughts, which linger with the thoughts of the departed, our dear members, insofar as they are gathered here, rise from their seats for a while to unite their thoughts with the departed.

Now, my dear friends, on the occasion of a member who was deeply involved in the construction of the Goetheanum in Dornach, who was actively involved in the construction of the Goetheanum itself, has left the physical plane, and now, at this very moment, the coffin has to be closed and taken away, you will allow me to interrupt this lecture for ten to fifteen minutes to close the coffin and then continue it. It is Saturday, and there is no other way, the coffin has to be transferred to the crematorium in Basel today. (pause.)

My dear friends, now we have had to send the earthly remains of Edith Maryon to the crematorium in Basel. Friday morning, the membership of our Anthroposophical Society, as far as they are here, were affected by the painful news that our long-standing colleague, a colleague since the beginning of the work here at the Goetheanum, Edith Maryon, has left the physical plane. Today it is my task to briefly point out some of the things that the deceased found and gave within the Anthroposophical Society, what she has done here at the Goetheanum, and we will then gather at the Basel Crematorium at 11 o'clock on Tuesday for the actual funeral service.

Edith Maryon sought out what could be found in the anthroposophical movement by first becoming a member of another esoteric group and participating in the most diverse works of this group as a very active member. This was an esoteric group that later found its way into our anthroposophical movement through a number of its members. Then, still during brief visits to the anthroposophical movement in Germany, Edith Maryon came over from England. At first she found it difficult to integrate on the outside, as she did not understand German. But with an iron will she overcame precisely this obstacle and was thus able to fit into everything that was happening within the German-speaking part of the anthroposophical movement in a relatively short time. She identified so closely with the Anthroposophical Society that she participated from the very first task here in 1914, from the perspective of her particular artistry.

Edith Maryon had been a well-known sculptor for many years. She has created sculptured portraits of prominent figures in English politics, diplomacy and society that have received acclaim. It is, of course, difficult to make an impact in the field of art today; but Miss Maryon has, to a high degree, succeeded in making a name for herself in the art of sculpture.

But the most essential thing in her soul was not any particular branch of human activity, even if it were art; the most essential thing in her soul, her soul's intentions, was the striving for spirituality, which, as already mentioned, she had sought in that esoteric group in which she had been before she joined the Anthroposophical Movement. It was mainly this esoteric deepening that she then continued to seek within the Anthroposophical Society for herself and for the striving of her soul. But she was inspired by a far-reaching and comprehensive intention to work with us on our work. And that is what I would like to present here, because Edith Maryon was a long-standing and intensive collaborator, and we have now lost her in her.

I would like to point out how exemplary she was in certain respects, especially in the particular way she devoted herself to the Society in terms of her work for it. Anthroposophy today, my dear friends, is not only a much-challenged but also a difficult thing to accomplish if it is taken seriously. If anthroposophy and the anthroposophical movement are taken seriously, then there is no other way than for the individual to offer what they are able to contribute in this or that field at the sacrificial altar of the work of the society. And so it was with Miss Maryon. She offered her entire artistic talent at the sacrificial altar of the anthroposophical cause. She had grown into a kind of sculpture that one acquires today by going through the appropriate school, by going through everything that then brings about the opportunity to present one's work to an audience interested in art and so on. All this – it may be said, because Miss Maryon understood it perfectly – actually helps nothing within the Anthroposophical movement. Anyone who believes that it helps within the anthroposophical movement is on the wrong track. You cannot bring anything into the anthroposophical movement in a certain sense; rather, you must first leave what you have before if you want to work actively. If you do not believe this, then you do not have a clear idea of the extent to which the anthroposophical movement must draw on the very earliest sources of human development in order to fulfill its task and achieve its goal. And just as it is possible in the most diverse fields, my dear friends, so it was also possible in the field of sculpture when it came to building this Goetheanum, which unfortunately was so painfully snatched from us.

Edith Maryon not only took part in the development of the central group, but also in the most diverse sculptural work that was needed for the construction of the Goetheanum. And it was not always just a matter of producing some model or other. It was also a matter of doing all the work that was not actually visible on the outside, but which was necessary if such a special art was to be integrated into what the Goetheanum must generally achieve. And so, if we fully penetrate ourselves with the awareness from the outset that in Miss Maryon a person has come into the anthroposophical movement who has sought the esoteric in the most ardent, fullest sense, we can throw into the balance the way in which she, who has now left the physical plane, really engaged with the work. That is what I would like to characterize in particular by evoking her memory in you.

It is quite natural, my dear friends, for someone to bring in something from outside, be it this or that art. Anything that is brought in through external training is actually something that I cannot agree with, so that what is brought in is actually not something that I can agree with. Nevertheless, it is necessary for the whole to flourish that the individual contributes his abilities. You understand from the outset that the individual must contribute his abilities. The sculptor must contribute his abilities. The painter must contribute his abilities, and so on and so forth. You understand this, because otherwise I would have had to carry out the whole Goetheanum construction alone. So, in the truest sense, co-workers were really needed for the Goetheanum, co-workers who could bring the best of their abilities, but who could also sacrifice this best of their abilities, because, if I express it in external terms, I can never actually agree with what is brought in.

What I myself now had to accomplish in the field of sculpture was, of course, something quite different from what Miss Maryon could contribute. So what was it actually about? It could not be about working together in such a way that some kind of resultant of the interaction would arise, but it could only be about the work being done the way I had to have it done, the way it had to be done according to the intentions of the Goetheanum, which I had to represent.

You see, my dear friends, what comes into consideration here is that a completely new interest arises: the interest in the work itself. For this to happen, people are needed who have this interest in the work, without anything else, so that the work itself comes about. Whether or not they agree with each other, the work must come about, the work must be possible. In characterizing this, I am characterizing precisely what is needed for the work at the Goetheanum.

And Miss Maryon had two qualities that I would say are most needed for the real work in the Anthroposophical Movement: two qualities on which the work of Miss Maryon here at the Goetheanum and in the Anthroposophical Society in general was actually based. The first was absolute reliability. There was no possibility that anything I intended that Miss Maryon was supposed to carry out would not be carried out, would not be taken completely seriously and taken as far as it could be taken, as far as it was intended to go. That is the one quality needed – I mean within anthroposophical work – so that when I state something about myself, it is then sufficient in the statement, that the fact of the statement can simply stand, and that there is then certainty that the matter will be carried out.

The second was an extremely well-developed practical sense. This can be said precisely with regard to the occasion of passing away from the physical plane, for the reason that this practical sense is actually what we leave behind here on earth when we go through the gate of death, but which is indispensable when it comes to really working. You see, there are many idealists who are mere idealists without a practical sense. And it is good when there are idealists, and the idealist himself is good. But the idealist with a practical sense is what is needed in the world. And mere idealists are dependent on those people who develop a versatile practical sense, if only these practical people stand at the same level of idealism. Contempt for practical sense is not at all what can somehow lead to such work, imbued and permeated with spirit, as is urgently needed within the Anthroposophical Society and movement. People with a practical mind are particularly valuable there. People who are sculptors are valuable there, but also people who, when necessary, can make a lampshade in a place where a special design is needed, who can actually do everything they set their minds to, in a certain way. Of course, this is always subject to certain limits. But we do need people within the anthroposophical movement who can really do what they want, because many people want to do, but the prosperity of our Anthroposophical Society is based on those who can do what they want.

Fichte's saying has also been quoted here often: Man can do what he should, and when he says, I cannot, he will not.

These two qualities then led Miss Maryon to do a great deal, which was done in a quiet, calm manner, after she had actually only sporadically brought her own sculpture to bear, and without which the work of the last few years would not have been possible.

In doing so, she extended her practical interest and sense to other things, which certainly helped our movement. It is thanks to her selfless efforts that the teacher training course was held here, which was attended by English teachers and was held around Christmas time some time ago. It is thanks to her selfless efforts that Mrs. Mackenzie has campaigned so energetically for the movement in the field of education in English-speaking countries. Finally, it is also due to her selfless efforts that the Oxford course was able to take place, the Stratford Shakespeare visit was able to take place and many other things were able to take place precisely because of her mediation between the anthroposophical center and the English-speaking regions.

It was extremely valuable that she, on the other hand, never encountered strong resistance in her work when it came to completely changing an intention that was dear to her. For example, the idea of the eurythmy figures originated with her, as did the first attempts to make such eurythmy figures. The idea was extraordinarily fruitful. But the form of the eurythmy figures had to be completely changed. Miss Maryon never shrank from completely changing anything to suit the circumstances, so that the resistance of an attachment did not work in this direction.

And so I may say, my dear friends, that through her work, many quiet and peaceful tasks have been accomplished for the Anthroposophical Society, for which it has every reason to be deeply grateful. I do not even want to look so much at the quantity, certainly, in terms of quantity, very many achieve very much, but in terms of the quality of the work, of the way this work is integrated into the anthroposophical cause, very much has been achieved by those who have passed away that is actually irreplaceable. Only that which has a special inner quality is irreplaceable in the development of humanity. Of course, even such things can be replaced, but then an equal inner quality comes. As a rule, however, they are not replaced in the process of development. And it must be reckoned with this karma that precisely this special quality of Miss Maryon will be lacking in the building of the second Goetheanum.

The most remarkable chains of fate are connected with the construction of the first and second Goetheanum. The germ of Miss Maryon's illness was laid during the night of the fire at the Goetheanum. And from what was laid by that germ during the night of the fire at the Goetheanum, she could not be cured, no matter how careful the care. These are karmic connections. And although much can and must be done through the art of healing against these karmic connections, karma is nevertheless an iron law, and only when even the most careful care has failed can we truly think of karma. While a person is still on the physical plane, we must think only of how he can be cured. And in this direction, through the completely self-sacrificing efforts of Dr. Wegman, everything that could be done has been done. Edith Maryon also left the physical plane at Dr. Wegman's side – I myself was unable to be present due to other commitments.

Now, my dear friends, I have thus pointed out the special kind of connection that existed between the Anthroposophical Society and Edith Maryon. And I believe that this kind of connection will be what makes Miss Maryon unforgettable for the Anthroposophical Society. She will be unforgettable to all those members whom she has met in one way or another over the years, and I may call out to her in particular what is still to be said about the deceased when we have the funeral service at the Basel Crematorium at eleven o'clock on Tuesday.

What I had to say today should culminate in showing how a quiet, self-sacrificing working life within the anthroposophical cause has been effective here, that it is irreplaceable, and that I am certain that those who understand what it actually means to work in a leading position within the anthroposophical movement, as I must do, will take what has been said in an understanding sense. It is not easy to work responsibly within the anthroposophical movement.

My dear friends, please regard what I am about to say about Miss Maryon's death as something that I would like to say to you in general today. This leadership, what does it require? This leadership requires the following, and in particular, since the Christmas Conference, I have often had to point out what this leadership of the anthroposophical movement requires. It requires that I myself be able to carry up to the spiritual world what happens in connection with me, so that I am not only fulfilling a responsibility towards something here on the physical plane, but a responsibility that goes up into the spiritual worlds. And you see, if you want to participate in the right way, you have to be willing to participate in what the anthroposophical movement has become since the Christmas Conference, to understand what it means to be accountable to the spiritual world for the anthroposophical movement.

I could talk a lot about this topic, and I would like to say one of the many things on this very occasion. Of course, a wide range of personal matters are expressed by people in the anthroposophical movement. What is represented on earth as personal, when it mixes with what is supposed to happen for the anthroposophical cause, is an element that, when it remains personal, cannot be justified to the spiritual world. And what difficulties arise for someone who has to justify a matter to the spiritual world when they sometimes have to bring with them what they have to answer for, which comes from the personal aspirations of the people involved. You should be aware of the effect this has. It causes the most dreadful setbacks from the spiritual world when one has to face the spiritual world in the following way.

Every person working in the anthroposophical movement is working with personal ambitions, personal intentions, personal qualities into that which they are working with. Now one has these personal ambitions, these personal tendencies. Most people are unaware that they are personal; most people consider what they do to be impersonal because they deceive themselves about the personal and the impersonal. This is then to be taken along. And this has the most dreadful repercussions from the spiritual world on those who have to carry these things, which arise from personalities, into the spiritual world.

These are the inner difficulties, my dear friends, that arise for a movement such as that of Anthroposophy within the Anthroposophical Society. And it must be pointed out. It is certainly terrible that we have such terrible opponents, but these opponents must be treated in the right way in some way. But as regards the inner life, as regards how anthroposophy is to be represented, it is much more terrible when it becomes necessary to carry the fruits of the labors of the anthroposophical movement burdened up into the spiritual world, burdened with the personal interests of one or other. And little thought is actually given to this fact.

This is what I must mention when I want to characterize the particular achievement of Edith Maryon. And in this respect, the Anthroposophical Society owes a great debt of gratitude to the departed, because she has increasingly understood how to carry out her work in this spirit. These are the things I wanted to and should mention today, based on the idea that such achievements, symbolically speaking, are truly entered in the golden book of the Anthroposophical Society, and above all should be entered in the books of the hearts of its members.

I am sure you would also want me to place what is to be developed today and on Tuesday at the cremation in your hearts in such a way that I ask you to direct your thoughts to her, who has entered the spiritual world, for her thoughts will most certainly be with the further progress of the Anthroposophical Movement. And because of the way she has engaged with it, her thoughts will be full of strength, and it will therefore also be a powerful experience to connect with her thoughts. And as a sign that this is our will, we will rise from our seats in honor of the departed, in the certain confidence that a beautiful, lasting, and powerful connection for the anthroposophical movement has been created.

Now, my dear friends, I have said all I wanted to say today, which in a sense is also connected with the idea of karma, for life and teaching are connected for us, already incorporated into the two obituaries that I had to speak with a heavy heart today. It will now be my task to continue the reflections on karma so that what we have gained from the consideration of individual karmic connections in the human world can now be applied when we ask the big question in our own hearts, in our individual being, how what we personally experience, what we see as often overwhelming, often distressing events in our environment, what we see that is distressing, that we are distressing part of, how that relates to karma, if we want to observe it in a fateful, karmic way, if we want to come to a powerful effect in life by observing the Katmas. This will be able to follow on from the karmic considerations that we have been practising for weeks and which we will then begin to develop in this way tomorrow, applying them specifically to the individual human being, that is to say to individual human experience, to the personal position of the human being in relation to karma.