The Story of My Life
GA 28
Chapter XXXVI
[ 1 ] A certain institution which arose within the Anthroposophical Society in such a way that there was never any thought of the public in connection with it does not really belong to the chapters of this exposition. Only it has to be described for the reason that attacks made upon me have been based upon material derived from this.
[ 2 ] Some years after the beginning of the activity in the Theosophical Society, Marie von Sievers and I were entrusted by certain persons with the leadership of a society similar to others which have been maintained in preservation of the ancient symbolism and cultural ceremonies that embody the “ancient wisdom.” I never thought in the remotest degree of working in the spirit of such a society. Everything anthroposophic should and must spring from its own sources of knowledge and truth. There should not be the slightest deviation from this standard. But I had always felt a respect for what was historically given. In this lives the spirit which evolves in the human process of becoming. And so wherever possible I also favoured the linking of the newly given to the historically existent. I therefore took the diploma of the society referred to, which belonged to the stream represented by Yarker. It had the forms of Free Masonry of the so-called high degrees; but I took nothing else – absolutely nothing – from this society except the merely formal authorization, in historic succession, to direct a symbolic-cultural activity.
[ 3 ] Everything set forth in content in the “ceremonies” which were employed in the institution were without historic dependence upon any tradition whatever. In the formal granting of the diploma only that was fostered which resulted in the symbolizing of anthroposophic knowledge. And our purpose in this matter was to meet the needs of the members. In elaborating the ideas in which the knowledge of spirit is given in a veiled form, the effort is made to arrive at something which speaks directly to perception, to the heart; and such purposes I wished to serve. If the invitation from the society in question had not come to me, I should have undertaken the direction of a symbolic-cultural activity without any historic connection.
[ 4 ] But this did not create a “secret society.” Whoever entered into this practice was told in the clearest possible manner that he was not dealing with any “order,” but that as participant in ceremonial forms he would experience a sort of visualization, demonstration of spiritual knowledge. If anything took on the forms in which the members of traditional orders had been inducted or promoted to higher degrees, this did not signify that such an order was being founded but only that the spiritual ascent in the soul's experience was rendered visible to the senses in pictures.
[ 5 ] The fact that this had nothing to do with the activity of any existing order or the mediation of things which are mediated in such orders is proved by the fact that members of the most various types of orders participated in the ceremonial exercises which I conducted and found in these something quite different from what existed in their own orders.
[ 6 ] Once a person who had participated with us for the first time in a ceremonial came to me immediately afterward. This person had reached a very high degree in an order. Under the influence of the experience now shared, the wish had arisen to hand over to me the insignia of the order. The feeling was that, after having once experienced real spiritual content, one could no longer share in that which remained fixed in mere formalism. I put the matter right; for anthroposophy dare not draw any person out of the association in which he stands. It ought to add something to that association and take away nothing from it. So this person remained in the order, yet continued to participate further with us in the symbolic exercises.
[ 7 ] It is only too easily understood that, when such an institution as the one here described becomes known, misunderstandings arise. There are, indeed, many persons to whom the externality of belonging to something seems more important than the content which is given to them. And so even many of the participants spoke of the thing as if they belonged to an “order.” They did not understand how to make the distinction that things were demonstrated among us without the environment of an order which otherwise are given only within the environment of an order.
[ 8 ] Even in this sphere we broke with the ancient traditions. Our work was carried on as work must be carried on if one investigates in spiritual-content in an original manner according to the requirements of full clarity in the mind's experience.
[ 9 ] The fact that the starting-point for all sorts of slanders was found in certain attestations which Marie von Sievers and I signed in linking up with the historic Yarker institution means that, in order to concoct such slanders, people treated the absurd with the grimace of the serious. Our signatures were given as a “form.” The customary thing was thus preserved. And while we were giving our signatures, I said as clearly as possible: “This is all a formality, and the practice which I shall institute will take over nothing from the Yarker practice.”
[ 10 ] It is obviously easy to make the observation afterwards that it would have been far more “discreet” not to link up with practices which could later be used by slanderers. But I would remark with all positiveness that, at the period of my life here under consideration, I was still one of those who assume uprightness, and not crooked ways, in the people with whom they have to do. Even spiritual perception did not alter at all this faith in men. This must not be misused for the purpose of investigating the intentions of one's fellow-men when this investigation is not desired by the man in question himself. In other cases the investigation of the inner nature of other souls remains a thing forbidden to the knower of the spirit; just as the unauthorized opening of a letter is something forbidden. And so one is related to men with whom one has to do in the same way as is any other person who has no knowledge of the spirit. But there is just this alternative – either to assume that others are straight-forward in their intentions until one has experienced the opposite, or else to be filled with sorrow as one views the entire world. A social co-operation with men is impossible for the latter mood, for such co-operation can be based only upon trust and not upon distrust.
[ 11 ] This practice which gave in a cult-symbolism a content which is spiritual was a good thing for many who participated in the Anthroposophical Society. Since in this, as in every sphere of anthroposophical work, everything was excluded which lies outside the region of clear consciousness, so there could be no thought of unconfirmed magic, or suggestive influences, and the like. But the members obtained that which, on the one hand, spoke to their ideal conceptions and yet in such a way that the heart could accompany this in direct perception. For many this was something which also guided them again into the better shaping of their ideas. With the beginning of the War it ceased to be possible to continue the carrying on of such practices. In spite of the fact that there was nothing of the nature of a secret society in this, it would have been taken for such. And so this symbolic-cultural section of the anthroposophical movement came to an end in the middle of 1914.
[ 12 ] The fact that persons who had taken part in this practice – absolutely unobjectionable to anyone who looked upon it with a good will and a sense for truth – became slanderous accusers is an instance of that abnormality in human conduct which arises when men who are not inwardly genuine share in movements whose content is genuinely spiritual. They expect things corresponding with their trivial soul life; and, since they naturally do not find such things, they turn against the very practice to which they previously turned – though with unconscious insincerity.
[ 13 ] Such a society as the Anthroposophical could not be formed otherwise than according to the soul-needs of its members. It could not lay down an abstract programme which required that in the Anthroposophical Society this and that should be done. The programme had to be elaborated out of reality. But this very reality is the soul-need of its members. Anthroposophy as a content of life was formed out of its own sources. It had appeared before the world as a spiritual creation, and many who were drawn to it by an inner attraction tried to work together with others. Thus it came about that the Society was the formation of persons of whom some sought the religious, others rather the scientific, and others the artistic. And it was necessary that what was sought should be found.
[ 14 ] Because of this working out from the reality of the needs of the members, the private printed matter must be judged differently from that given to the public from the beginning The content of this printed matter was intended as oral, not printed, information. The subjects discussed were determined by the soul-needs of the members as these needs appeared with the passage of time.
[ 15 ] What is contained in the published writings is adapted to the furtherance of anthroposophy as such; in the manner in which the private printed matter evolved, the configuration of soul of the whole Society has co-operated.
Chapter XXXVI
[ 1 ] Nicht eigentlich in den Rahmen dieser Darstellung gehört eine Einrichtung, die innerhalb der Anthroposophischen Gesellschaft so entstanden ist, daß dabei an einen Zusammenhang mit der Öffentlichkeit gar nicht gedacht worden ist. Sie soll nun doch charakterisiert werden, weil auch von ihr her der Inhalt zu Angriffen auf mich genommen worden ist.
[ 2 ] Einige Jahre nach dem Beginne der Tätigkeit in der Theosophischen Gesellschaft trug man von einer gewissen Seite her Marie von Sivers und mir die Leitung einer Gesellschaft von der Art an, wie sie sich erhalten haben mit Bewahrung der alten Symbolik und der kultischen Veranstaltungen, in welchen die «alte Weisheit» verkörpert war. Ich dachte nicht im entferntesten daran, irgendwie im Sinne einer solchen Gesellschaft zu wirken. Alles Anthroposophische sollte und mußte aus seinem eigenen Erkenntnis- und Wahrheitsquell hervorgehen. Von dieser Zielsetzung sollte um das Kleinste nicht abgegangen werden. Aber ich hatte immer Achtung vor dem historisch Gegebenen. In ihm lebt der Geist, der sich im Menschheitswerden entwickelt. Und so war ich auch dafür, daß, wenn irgend möglich, Neu-Entstehendes an historisch Vorhandenes anknüpfe. Ich nahm daher das Diplom der angedeuteten Gesellschaft, die in der von Yarker vertretenen Strömung lag. Sie hatte die freimaurerischen Formen der sogenannten Hochgrade. Ich nahm nichts, aber auch wirklich gar nichts aus dieser Gesellschaft mit als die rein formelle Berechtigung, in historischer Anknüpfung selbst eine symbolisch-kultische Betätigung einzurichten. Alles, was in den «Handlungen» inhaltlich dargestellt
[ 3 ] wurde, die innerhalb der von mir gemachten Einrichtung gepflogen wurden, war ohne historische Anlehnung an irgend eine Tradition. Im Besitze der formellen Diplomierung wurde nur solches gepflegt, das sich als Verbildlichung der anthroposophischen Erkenntnis ergab. Und getan ist dies worden aus dem Bedürfnis der Mitgliedschaft heraus. Man strebte neben der Verarbeitung der Ideen, in die gehüllt die Geist-Erkenntnis gegeben wurde, etwas an, das unmittelbar zur Anschauung, zum Gemüt spricht. Und solchen Forderungen wollte ich entgegenkommen. Hätte sich das Angebot von Seite der angedeuteten Gesellschaft nicht eingestellt, so hätte ich die Einrichtung einer symbolisch-kultischen Betätigung ohne historische Anknüpfung getroffen.
[ 4 ] Aber eine «Geheimgesellschaft» war damit nicht geschaffen. Wer an die Einrichtung herantrat, dem wurde in der allerdeutlichsten Weise gesagt, daß er keinem Orden beitrete, sondern daß er als Teilnehmer von zeremoniellen Handlungen eine Art Versinnlichung, Demonstration der geistigen Erkenntnisse erleben werde. Wenn einiges in den Formen verlief, in denen in hergebrachten Orden Mitglieder aufgenommen oder in höhere Grade befördert wurden, so hatte auch das nicht den Sinn, einen solchen Orden zu führen, sondern eben nur den, geistiges Aufsteigen in Seelen-Erlebnissen durch sinnliche Bilder zu veranschaulichen.
[ 5 ] Daß es sich dabei nicht um die Betätigung in irgend einem bestehenden Orden, oder um Übermittelung von Dingen handelte, die in solchen Orden übermittelt wurden, dafür ist ein Beweis der, daß an den von mir eingerichteten zeremoniellen Handlungen Mitglieder der verschiedensten Ordensströmungen teilnahmen und in ihnen eben ganz anderes fanden als in ihren Orden.
[ 6 ] Einmal kam eine Persönlichkeit, die zum erstenmal eine Handlung bei uns mitgemacht hatte, unmittelbar nach derselben zu mir. Diese Persönlichkeit war in einem Orden hochgraduiert. Sie wollte, unter dem Eindrucke des Miterlebten, mir ihre Ordens-Insignien übertragen. Denn sie vermeinte, sie könne nun, nachdem sie einen wirklichen Geist-Inhalt erlebt habe, weiter das im Formellen Steckenbleibende nicht mehr mitmachen. Ich brachte die Sache in Ordnung. Denn Anthroposophie darf keinen Menschen aus den Lebenszusammenhängen, in denen er ist, herausreißen. Sie soll zu diesen Zusammenhängen etwas hinzufügen, aber nichts von ihnen nehmen. So blieb denn die betreffende Persönlichkeit in ihrem Orden und machte im weiteren bei uns die symbolischen Handlungen mit.
[ 7 ] Es ist nur zu begreiflich, daß im Bekanntwerden von Einrichtungen wie die geschilderte, sich Mißverständnisse einstellen. Es gibt eben viele Menschen, denen gerade die Äußerlichkeit des Hinzugehörens zu etwas wichtiger erscheint als der Inhalt, der ihrien gegeben wird. Und so wurde auch von manchen Teilnehmern von der Sache gesprochen, als ob sie einem Orden angehörten. Sie verstanden nicht zu unterscheiden, daß ihnen bei uns ohne Ordenszusammenhang Dinge demonstriert wurden, die sonst nur innerhalb von Ordenszusammenhängen gegeben wurden.
[ 8 ] Es wurde bei uns eben auch auf diesem Gebiete mit den alten Traditionen gebrochen. Es wurde gearbeitet, wie man arbeiten muß, wenn man in ursprünglicher Art den Geist-Inhalt erforscht aus den Bedingungen des vollbesonnenen Seelen-Erlebens.
[ 9 ] Daß man später in Bescheinigungen, die von Marie von Sivers und mir bei der Anknüpfung an die historische Yarker-Einrichtung unterschrieben worden sind, hat die Ausgangspunkte für allerlei Verleumdungen nehmen wollen, ist etwas, das, um solche Verleumdungen zu schmieden, das Lächerliche mit der Grimasse des Ernstes behandelt. Unsere Unterschriften waren unter «Formeln» gegeben. Das Übliche war eingehalten worden. Und während wir unsere Unterschriften gaben, sagte ich mit aller Deutlichkeit: das alles ist Formalität, und die Einrichtung, die ich veranlasse, wird nichts herübernehmen von der Yarker-Einrichtung.
[ 10 ] Es ist selbstverständlich nachträglich leicht, Erwägungen darüber anzustellen, wieviel «gescheiter» es doch gewesen wäre, nicht an Einrichtungen anzuknüpfen, die sich später von den Verleumdern mit gebrauchen ließen. Aber ich möchte, in aller Bescheidenheit, bemerken, daß ich in dem Lebensalter, das hier in Betracht kommt, noch zu den Leuten gehörte, die bei andern, mit denen sie zu tun hatten, Geradheit und nicht Krummheit in den Wegen voraussetzten. An diesem Glauben an die Menschen änderte auch das geistige Schauen nichts. Dieses soll nicht dazu mißbraucht werden, die inneren Absichten der Mitmenschen zu erforschen, wenn diese Erforschung nicht im Verlangen der betreffenden Menschen selbst liegt. In andern Fällen bleibt die Erforschung des Innern anderer Seelen etwas dem Geist-Erkenner Verbotenes, wie die unberechtigte Öffnung eines Briefes etwas Verbotenes bleibt. Und so steht man Menschen, mit denen man zu tun hat, so gegenüber wie jeder andere, der keine Geist-Erkenntnis hat. Aber es gibt eben den Unterschied, den andern für geradlinig in seinen Absichten zu nehmen, bis man das Gegenteil erfahren hat, oder der ganzen Welt harmvoll gegenüberzustehen. Ein soziales Zusammenwirken der Menschen ist bei der letztern Stimmung unmöglich, denn ein solches kann sich nur auf Vertrauen, nicht auf Mißtrauen aufbauen.
[ 11 ] Diese Einrichtung, die in einer Kult-Symbolik gab, was Geist-Inhalt ist, war für viele Teilnehmer an der Anthroposophischen Gesellschaft eine Wohltat. Da wie auf allen Gebieten des anthroposophischen Wirkens auch auf diesem alles ausgeschlossen war, was aus dem Rahmen des besonnenen Bewußtseins herausfiel, so konnte nicht an unberechtigte Magie, an Suggestionswirkungen und dergleichen gedacht werden. - Aber die Mitglieder bekamen das, was auf der einen Seite zu ihrer Ideen-Auffassung sprach, auch noch so, daß das Gemüt in unmittelbarer Anschauung mitgehen konnte. Das war für viele etwas, das sie auch wieder in die Ideengestaltung besser hineinführte. Mit dem Kriegsbeginn hörte dann die Möglichkeit auf, in der Pflege solcher Einrichtungen fortzufahren. Man hätte, trotzdem nichts von einer Geheimgesellschaft vorlag, die Einrichtung für eine solche genommen. Und so schlief diese symbolisch-kultische Abteilung der Anthroposophischen Bewegung seit Mitte 1914 ein.
[ 12 ] Daß aus dieser für jeden, der die Sache mit gutem Willen und Wahrheitssinn ansieht, absolut einwandfreien Einrichtung heraus solche Persönlichkeiten, die daran teilgenommen haben, zu verleumderischen Anklägern geworden sind, ist eine jener Abnormitäten im Menschheits-Verhalten, die entstehen, wenn sich Menschen, die doch innerlich nicht echt sind, an Bewegungen mit echtem Geist-Inhalt heranmachen. Sie erwarten Dinge, die ihrem Trivial-Seelenleben entsprechend sind, und indem sie solche selbstverständlich nicht finden, wenden sie sich gegen die Einrichtung, der sie sich - aber mit unbewußter Unaufrichtigkeit - erst zugewendet haben.
[ 13 ] Eine Gesellschaft wie die Anthroposophische konnte nicht anders, als aus den Seelenbedürfnissen ihrer Mitglieder heraus gestaltet werden. Es konnte nicht ein abstraktes Programm geben, das da besagte: in der Anthroposophischen Gesellschaft wird dies und das getan, sondern es mußte aus der Wirklichkeit heraus gearbeitet werden. Diese Wirklichkeit sind aber eben die Seelenbedürfnisse der Mitglieder. Anthroposophie als Lebensinhalt wurde aus ihren eigenen Quellen heraus gestaltet. Sie war als geistige Schöpfung vor die Mitwelt getreten. Viele von denen, die einen inneren Zug zu ihr hatten, suchten mit andern zusammenzuarbeiten. Dadurch ergab sich eine Gestaltung der Gesellschaft aus Persönlichkeiten, von denen die einen mehr Religiöses, andere Wissenschaftliches, andere Künstlerisches suchten. Und was gesucht wurde, mußte gefunden werden können.
[ 14 ] Schon wegen dieses Arbeitens aus der Wirklichkeit der Seelenbedürfnisse der Mitglieder, müssen die Privatdrucke anders beurteilt werden, als das in die volle Öffentlichkeit von Anfang an Gesandte. Als mündliche, nicht zum Druck bestimmte Mitteilungen waren die Inhalte dieser Drucke gemeint. Und, worüber gesprochen wurde, war abgelauscht den im Laufe der Zeit auftretenden Seelenbedürfnissen der Mitglieder.
[ 15 ] Was in den veröffentlichten Schriften steht, ist den Forderungen der Anthroposophie als solcher entsprechend; an der Art, wie die Privatdrucke sich entfalteten, hat im angedeuteten Sinne die Seelenkonfiguration der ganzen Gesellschaft mitgearbeitet.
Chapter XXXVI
[ 1 ] Not really within the scope of this presentation is an institution that arose within the Anthroposophical Society in such a way that no thought at all was given to a connection with the public. However, it should now be characterized because it has also been the source of attacks on me.
[ 2 ] Some years after the beginning of the activity in the Theosophical Society, Marie von Sivers and I were asked from a certain side to lead a society of the kind that had been preserved with the preservation of the old symbolism and the cultic events in which the "old wisdom" was embodied. I was not even remotely thinking of working in the spirit of such a society. Everything anthroposophical should and must emerge from its own source of knowledge and truth. This aim was not to be deviated from in the slightest. But I always had respect for the historically given. In it lives the spirit that develops in the becoming of mankind. And so I was also in favor of linking, if at all possible, the new to the historically existing. I therefore took the diploma of the society indicated, which was in the current represented by Yarker. It had the Masonic forms of the so-called high degrees. I took nothing, but really nothing at all from this society except the purely formal authorization to establish a symbolic-cultic activity in historical connection. Everything that is presented in the "actions" in terms of content
[ 3 ] which were practiced within the institution I created were without historical connection to any tradition. In possession of the formal diploma, only that which resulted as a visualization of anthroposophical knowledge was cultivated. And this was done out of the need for membership. In addition to the processing of the ideas in which the knowledge of the spirit was wrapped, something was sought that spoke directly to the view, to the mind. And I wanted to meet such demands. If the offer from the society indicated had not materialized, I would have set up a symbolic-cultic activity without any historical connection.
[ 4 ] But a "secret society" was thus not created. Those who approached the institution were told in the clearest possible way that they were not joining a religious order, but that as participants in ceremonial acts they would experience a kind of sensualization, a demonstration of spiritual knowledge. If some things took place in the forms in which members were admitted or promoted to higher degrees in traditional orders, then this also did not have the purpose of leading such an order, but only to illustrate spiritual ascension in soul experiences through sensual images
[ 5 ] The fact that this was not a matter of activity in any existing order, or of transmitting things that were transmitted in such orders, is proven by the fact that members of the most diverse religious orders took part in the ceremonial acts I set up and found in them quite different than in their orders.
[ 6 ] Once, a personage who had taken part in an action with us for the first time came to me immediately after it. This personage had graduated from a religious order. Under the impression of what she had experienced, she wanted to transfer her insignia to me. She thought that now that she had experienced the real content of the spirit, she could no longer participate in the formal. I put things right. For anthroposophy must not tear people out of the contexts in which they live. It should add something to these contexts, but not take anything away from them. So the personality in question remained in her order and continued to take part in the symbolic acts with us.
[ 7 ] It is only too understandable that misunderstandings arise when institutions such as the one described become known. There are many people for whom the outward appearance of belonging to something seems more important than the content that is given to them. And so some participants spoke of the matter as if they belonged to a religious order. They didn't understand how to distinguish that we were demonstrating things to them without a religious context that were otherwise only given within religious contexts.
[ 8 ] We also broke with the old traditions in this area. We worked as one must work when one explores the content of the spirit in an original way from the conditions of the fully contemplated soul experience.
[ 9 ] The fact that people later wanted to use the certificates signed by Marie von Sivers and myself in connection with the historical Yarker institution as a starting point for all kinds of slander is something that, in order to forge such slander, treats the ridiculous with the grimace of seriousness. Our signatures were given under "formulas". The usual had been observed. And as we gave our signatures, I said in no uncertain terms: this is all formality, and the establishment I am arranging will take nothing from the Yarker establishment.
[ 10 ] It is, of course, easy to consider after the fact how much "wiser" it would have been not to build on institutions that could later be used by the detractors. But I would like to say, in all modesty, that at the age in question I was still one of those people who expected others with whom they had dealings to be straight and not crooked in their ways. Spiritual vision did not change this belief in people. This should not be misused to investigate the inner intentions of fellow human beings if this investigation does not lie in the desire of the people concerned themselves. In other cases the exploration of the inner being of other souls remains something forbidden to the spirit-knower, just as the unauthorized opening of a letter remains something forbidden. And so one faces people with whom one has to deal in the same way as anyone else who has no knowledge of the spirit. But there is a difference between taking the other person to be straightforward in his intentions until you have experienced the opposite, and being inimical to the whole world. Social cooperation between people is impossible in the latter mood, because such cooperation can only be based on trust, not mistrust.
[ 11 ] This institution, which gave in a cult symbolism what spirit content is, was a blessing for many participants in the Anthroposophical Society. Since, as in all areas of anthroposophical work, everything that fell outside the framework of prudent consciousness was excluded, there could be no thought of unauthorized magic, suggestive effects and the like. - But the members received what on the one hand spoke to their conception of ideas in such a way that the mind could follow in direct contemplation. For many, this was something that led them back into the formation of ideas. With the beginning of the war, the possibility of continuing to cultivate such institutions ceased. Although there was no evidence of a secret society, the institution would have been taken for one. And so this symbolic-cultic section of the anthroposophical movement fell asleep from mid-1914 onwards.
[ 12 ] The fact that out of this institution, which is absolutely impeccable for anyone who looks at it with good will and a sense of truth, such personalities who have participated in it have become slanderous accusers is one of those abnormalities in human behavior that arise when people who are not genuine inwardly approach movements with genuine spiritual content. They expect things that correspond to their trivial soul life, and by not finding such things, of course, they turn against the institution to which they have turned in the first place - but with unconscious insincerity.
[ 13 ] A society such as the Anthroposophical Society could not be shaped in any other way than out of the soul needs of its members. There could not be an abstract program that said: in the Anthroposophical Society this and that is done, but it had to be worked out of reality. This reality is the soul needs of the members. Anthroposophy as a way of life was formed from its own sources. It came before the world as a spiritual creation. Many of those who had an inner attraction to it sought to work together with others. This resulted in a shaping of society from personalities, some of whom sought the religious, others the scientific, others the artistic. And what was sought had to be found.
[ 14 ] Because of this working out of the reality of the soul needs of the members, the private prints must be judged differently than what was sent to the full public from the beginning. The contents of these prints were meant as oral communications, not intended for printing. And what was spoken about was eavesdropped on the spiritual needs of the members as they arose over time.
[ 15 ] What is written in the published writings corresponds to the demands of anthroposophy as such; in the manner in which the private prints developed, the configuration of the souls of the whole society worked together in the sense indicated.