The Christmas Conference
GA 260
Part I. Introductory
Foreword by Marie Steiner
In the book Rudolf Steiner und die Zivilisationsaufgaben der Anthroposophie (Rudolf Steiner and the Tasks of Anthroposophy for Civilization),2Marie Steiner von Sivers: Rudolf Steiner und die Zivilisationsaufgaben der Anthroposophie. Ein Rückblick auf das Jahr 1923 (Rudolf Steiner and the Tasks of Anthroposophy for Civilization. A Review of the Year 1923), Dornach 1943. Planned as GA 259 within the Complete Works. published at Christmas, an attempt was made to depict through Rudolf Steiner's words and through his work in Spiritual Science how immense was the energy and how selfless the sacrifice of his endeavour to give to mankind the new spiritual impetus for which there is such dire need at this turning point of time. His influence on the public at large had reached its climax in 1922 when Wolff's concert agency3In 1921 and 1922, the largest German concert agency of the day, Hermann Wolff and Jules Sachs in Berlin, had organized a number of lecture tours for Rudolf Steiner. had applied for the organization of his lectures within Germany and when even the largest auditorium in many towns was too small to contain the crowds wanting to attend. Köthener Strasse in Berlin, which leads to the philharmonic concert hall, had even had to be cordoned off by the police because the congestion was so great. People from all around stood there with their luggage, unable to enter. This externally visible success fanned the flames of the opposition's will for destruction. Circles connected with the Pan-German movement4In 1894 the ‘Allgemeiner Deutscher Verband’ (General German League), founded in 1891, was renamed ‘Alldeutscher Verband’ (Pan-German League). During World War I this organization advocated exaggeratedly nationalistic aims, and after the war it campaigned for the restitution of the monarchy. at that time had no scruples about instigating riots or indeed resorting to ambush or murder, as is shown in the cases of Erzberger,5Matthias Erzberger, 1875–1921. German parliamentarian and statesman, leader of the left wing of the Centre party and signatory of the Armistice of World War I. From 1919 to 1920 he was Vice-Chancellor and Finance Minister. Assassinated in 1921 by members of a nationalist organization. Rathenau6Walther Rathenau, 1867–1922. German industrialist and politician. In 1921 appointed Minister of Reconstruction. In 1922 Minister of Foreign Affairs. Assassinated by nationalist fanatics in 1922. and a good many others. Groups otherwise at loggerheads with each other joined forces in order to do away with a growing spiritual movement which appeared to threaten their own goals. So it was not difficult to stir up rowdy scenes. These were particularly violent on the occasion of Dr Steiner's lectures in Munich and Elberfeld.7Rudolf Steiner spoke in Munich on 15 May and in Elberfeld on 17 May 1922 on the theme of ‘Anthroposophy and Spiritual Knowledge’. The Munich lecture has been published in Blätter für Anthroposophie, 1966, Nos 11 and 12. The Elberfeld lecture has not been published. On both occasions he had to leave the building by the back stairs and down side streets because of threats to his personal safety. The Wolff Agency was confident that it possessed sufficient personnel to organize and implement, all the more energetically, the arrangements for the lectures, in which it had a financial interest. It considered itself capable of reconnoitring the situation beforehand and felt it could then take preventative measures sufficient to cope with any disturbances. However, after further investigation, it had to admit that the enemy organizations were so powerful that it would unfortunately not be possible to guarantee the safety of the lecturer or even to ensure the smooth running of the event. It advised cancellation. Thus Dr Steiner's public lecturing was cut short by force at the very moment when it was at its most effective. Feeble and insignificant, but all the more unscrupulous, General G von G8Major General Gerold von Gleich. In 1921 he published a denunciation of Rudolf Steiner Rudolf Steiner als Prophet, Ein Mahnwort an das deutsche Volk (Rudolf Steiner the Prophet. A Warning to the German Nation). Thereupon his son, Sigismund von Gleich, published a refutation Wahrheit gegen Unwahrheit über Rudolf Steiner. Widerlegung der Hetzschrift des Generalmajors Gerold von Gleich (Truth against Untruth. A Refutation of the Denunciation of Rudolf Steiner by Major General Gerold von Gleich). Published by Der Kommende Tag, Stuttgart, no date. now took the stage as a disseminator of propaganda. His hatred was inflamed by private family quarrels and personal intrigues. The hate campaign set in motion by the opposition from far and wide was at its height in 1922, the year which culminated in the burning of the Goetheanum, and in 1923.
Rudolf Steiner strove all the more strongly to imbue the Anthroposophical Society with its task for mankind and for the culture of mankind, doing everything he could to make it morally sound. It was to become the instrument through which, despite immense efforts on the part of the opposing powers, the spiritual renewal of mankind would have to be attempted. The book Rudolf Steiner und die Zivilisationsaufgabe der Anthroposophie describes this through his words and deeds. It is also revealed in lectures given in 1923 and published in booklet form.9See Rudolf Steiner Awakening to Community, Anthroposophic Press, New York 1974. GA 257. The events described in the book lead to the point when it became possible to re-constitute the Anthroposophical Society as the General Anthroposophical Society, with its centre in Dornach, resting on the foundation of the newly-founded national groups. Before this could take place, the old connections linking us with Berlin as the earlier centre of activity had to be dissolved. It was my destiny to carry this out.
As the year 1923 drew to a close, inflation in Germany reached its nadir. A billion Reichsmark were now worth one pre-war mark. Ever since 1920, the strain of keeping up with the increasing speed of this avalanche had been making devastating demands on the nervous energy of anyone who had a business to run, especially when not only material values but above all spiritual treasures were involved. Official regulations which could not be ignored were changed every few days to take account of the shifting situation, and merely keeping abreast of the requirements devoured time and strength. If in addition you had taken upon yourself the burden of other people's affairs and had to make sure their rent and taxes were paid, you found yourself drowning in noughts when trying to work out what they owed—for taxes included not only the usual things but in addition items for the war, for the army, for the Ruhr, and all kinds of special funds. And next day everything would have changed once more. To send out a bill required a postage stamp which within quite a short time came to be worth much more than the payment requested. There was no lack of comical incidents, and the gallows humour evolved in their recounting did a little to lighten the burden of the depressing situation. Thus when the multiplication factor was a ‘mere’ few hundred thousand, a dear old member was heard to exclaim: ‘Good gracious me, when you are seventy thousand years old you can't be expected to understand these sums any longer!’ And the urchins in the streets of Berlin adopted boastful attitudes: ‘Did you say that star was four hundred billion miles away from that one? What's in a few billion? That's nothing!’ Such concepts of dwindling values must have had a decidedly negative influence on the strength of morals of the rising generation.
All over Germany things were being dismantled! We, too, could no longer maintain our dwelling in Berlin. And the Philosophisch-Anthroposophischer Verlag had to be transferred to Dornach to ensure its continuing existence. Even Fräulein Johanna Mücke,10Johanna Mücke. See List of Names stubborn and resilient Berliner though she was, could see no other solution. She was driven almost to despair in her isolation. We were forever either on tour or working feverishly in Dornach, while she waited in vain for replies to urgent letters, often facing decisions for which she felt unable to shoulder the responsibility alone. Dr Steiner was overburdened to the limit of his strength and now had to make preparations for the Christmas Foundation Conference and settle all the arrangements for international understanding and the reconstitution of the Society. Yet Fräulein Mücke could not be left without help any longer. Our worries on her account and about the continuing existence of the publishing company meant that we would have to divide the work between us. It was now my duty to hasten to Berlin in order to wind up our work and our home there.
So immediately after the Dutch conference11See Correspondence and Documents 1901–1925. Rudolf Steiner and Marie Steiner von Sivers, Rudolf Steiner Press, London 1988. GA 262. I traveled directly to Berlin. We had already given notice of our intention to relinquish our apartment. Now I had to rescue from Dr Steiner's library whatever we wanted to keep for the future. It was necessary to sift through all his papers in order to extract the important items from among the mountains of old letters and also manuscripts and newspapers which had become worthless. The last night before every lecture tour had been devoted to this job and each time several baskets full of torn-up papers had been the result. And yet an endless amount still awaited destruction on an even larger scale. It became our evening occupation for several weeks. Fräulein Vreede, who had come to Berlin to help, joined me and Fräulein Mücke. Whatever we wanted to keep was sent to Stuttgart. Permits for the transfer of the publishing company to Dornach had to be applied for, and everything had to be packed in accordance with border and customs regulations: Dr Steiner had given Dr Wachsmuth the task of helping us in this. He came from Stuttgart to Berlin to inspect the crates, now packed, and to arrange for their dispatch across the border. His visit was short. On their return, both our guests gave Dr Steiner quite dramatic descriptions of their impressions of Berlin.
We completed our work. Finally homes had to be found for the paintings and pictures; and the furniture from the Berlin group room, the Stuttgart Eurythmeum and our apartment in the Landhausstrasse had to be distributed. A last word to friends and we bade farewell to this place where we had worked and with which we had been connected for twenty-one years. Five hundred crates of books together with all the cupboards and shelves were transported to Switzerland. Fräulein Mücke herself had had to show the packers how to tackle the task with verve. Now she stayed on in Berlin for a while. But at least she had been relieved of the great burden and had the comfort of knowing that she had saved the publishing company. We owe it to her exemplary loyalty that in Dornach it has been able to flourish once more.
Thus I did not return to Dornach until shortly before the Christmas Foundation Conference, once the task of winding up everything in Berlin had been fully completed. It was as a matter of course that this part of the work should have fallen on me. The old form had to be dissolved before the Society, newly constituted in Dornach, could find its own form, taking into account the growth of the Movement and also the fields of work which corresponded to its new cultural tasks. Dissolution is always tinged with sadness, though joyful anticipation of coming educational and artistic tasks was undiminished. The past that had to be dismantled was infinitely significant, and anchored in it was the guarantee of fruitful new development.
Therefore I was astonished when during his introductory lecture, at the opening of the Christmas Foundation Conference, Dr Steiner conjured up before our souls a deeply moving image of the ruins of the Goetheanum, and then extended this image to include the publishing company. For the crates, packed to the brim, had resembled ruins merely externally, and this picture created an inaccurate impression among the listeners. When I later pointed this out to Dr Steiner and asked what he had meant, it turned out that he had received a report which had given him the impression that the devaluation of currency in Germany had brought about too great a dissipation of resources. When some months later Fräulein Mücke was able to show him the account books herself, he was delighted and said: ‘But this gives quite another picture and shows that everything is alright.’ He congratulated her on having rescued the publishing company out of that complicated situation.
To give a description of the Christmas Foundation Conference is perhaps one of the most difficult tasks one can set oneself. It is barely possible, with our limited insight, to gain an overall view of the impulse and power behind that event. It represents the most mighty endeavour of a teacher of mankind to lift his contemporaries out of their own small selves and awaken in them a conscious will to be allowed to become tools serving the wise guides of the universe. Yet at the same time this Christmas Foundation Conference is also bound up with something infinitely tragic. For we cannot but admit: We were called, but we were not chosen. We were incapable of responding to the call, as further developments showed.
At first every participant was as though lifted above him or herself, inwardly warmed through and through and at the same time deeply moved. But a destiny held sway over the whole situation, a destiny which has had to run its course in other spheres of existence. The outcome revealed what it meant for Dr. Steiner to take our karma upon himself.
Herein lies the deeply esoteric nature of that deed of sacrifice. This is not the usual interpretation of the designation ‘esoteric Vorstand’. What could have been deeply esoteric would have been to bring diverging earlier spiritual streams to a harmonious balance in the persons of some of their present representatives. This would have been an esoteric task that could have been achieved together with Dr Steiner through his superior insight, strength and capacity for love. But our human karma and that of the Society burst upon him the very minute the Christmas Foundation Conference had been brought to a close. On that last day, 1 January 1924, he suddenly fell seriously ill. At the social gathering with tea and refreshments, described as a ‘Rout’ on the programme, he was struck down as though by a sword aimed at his very life. Yet he continued without intermission and with boundless energy to be active until 28 September, the day on which he spoke to us for the last time.12See Rudolf Steiner The Last Address, Rudolf Steiner Press, London 1967. GA 238. His failing physical forces were nourished by spiritual fire, indeed they were borne by this fire and grew beyond themselves. But at the last, after superhuman achievements during the month of September, the power of this inner flame finally devoured him too.
For those who have the possibility of viewing events as a whole, the Christmas Foundation Conference is bathed in this tragic light. We have no right to turn our thoughts away from the gravity and suffering of these events. For insight is born of suffering and of pain. This pain must lead us to take hold of our tasks with a will that is all the greater.
There is much to be learnt from the discussions and events of the Conference, which were recorded in shorthand. If we follow them day by day just as they took place, we arrive at a picture that at first remained unclear to us because the excessive burden of work, and the bombardment of wishes from the members arriving from every direction, made it impossible to realize straight away the totality of the prospect that had been given. With time, what Dr Steiner had sketched along general lines by way of intentions for the future would have gained clearer contours. And a gradual putting into practice of his intentions would have enabled us to gain a complete picture. For this, a period of time was needed. First the spiritual foundation had to be deepened and strengthened. This was done through the cycle of lectures on the Mystery centres of the Middle Ages13See Rudolf Steiner Rosicrucianism and Modern Initiation, Rudolf Steiner Press, London 1965. GA 233a. and also the cycle Anthroposophy14See Rudolf Steiner Anthroposophy—An Introduction, Rudolf Steiner Press, London 1961. GA 234. which led up to the moment when the first lesson of the First Class was given. At the same time, the lecture tours could not be allowed to cease. These took Dr Steiner to France, Holland and England, as well as German-speaking and eastern regions. Wherever he went, the demands made on his strength were immense. In September he would have been ready to begin the Second Class. But the throng of members coming to Dornach was such that account had to be taken of it, as well as of the spiritual needs and receptivity of the new arrivals. In addition to the four separate lecture courses running every day,15See Rudolf Steiner Speech and Drama, Anthroposophical Publishing Company, London 1960, GA 282; Pastoral Medicine, Anthroposophic Press, New York 1987, GA 318; Kursus für die Priester der Christengemeinschaft über die Apokalypse des Johannes (Lectures for the Priests of the Christian Community on the Apocalypse of John), Dornach GA 346 (not available); Karmic Relationships, Volume 4, Rudolf Steiner Press, London 1957, GA 238. so many personal wishes had to be met that the total physical exhaustion of the teacher and bestower became inevitable. From 28 September onwards, Dr Steiner had to give up any further work amongst the members. He was confined to his atelier, which had been transformed into a sick-room, and as far as the lecture tours were concerned, he had to ask us to go in his place. On his sick-bed he continued to write further letters to the members16See Rudolf Steiner Anthroposophical Leading Thoughts. Anthroposophy as a Path of Knowledge. The Michael Mystery, Rudolf Steiner Press, London 1973. GA 26. and also the essays on the course of his life.17See Rudolf Steiner The Course of my Life, Anthroposophic Press, New York 1970. GA 28.
Now it is our task to let the Christmas Foundation Conference speak for itself through the talks and lectures given by Rudolf Steiner and preserved for us in shorthand reports. What was said by the different officials or individual members, if extant, would overburden the book. Their questions are revealed by the answers given. The meetings and discussions in their totality represent for us a path of training in how to conduct meetings and deal with problems within the Society. All this is bathed in the atmosphere of most lofty spirituality, an offering, to the higher powers, of supplication and gratitude. The dominant endeavour is to conduct matters of this world in a practical and sensible manner while yet ensuring that they remain subordinate to the will of a wise universal guidance. The details of daily life are thus raised up to the sphere of spiritual goals and higher necessity.
Members from all the national Societies had gathered in large numbers. The lecture room in the old carpentry workshop18Since the destruction of the Goetheanum by fire, it had been necessary to fall back on the old carpentry workshop which had served as a hall for lectures and artistic performances from 1914 onwards. had to be extended by opening up the adjoining rooms, and the walls leading to the foyer, which still served as a workshop or, during performances, as a cloakroom, had to be taken down. Outside, the scant remains of the burnt Goetheanum building stuck up out of the snow-covered landscape.
For those arriving and settling in on 23 December a eurythmy performance was offered at 4.30 in the afternoon. The words with which Dr Steiner greeted the guests and introduced the performance contained the first indication of some of the fundamental motifs which were to run through all the lectures of the Conference. That evening brought the final lecture in the pre-Christmas cycle on Mystery Knowledge and Mystery Centres.19See Rudolf Steiner Mystery Knowledge and Mystery Centres. Rudolf Steiner Press, London 1973. GA 232. The opening of the Conference itself took place on the morning of 24 December. There now follows the address with which Rudolf Steiner greeted the guests on the occasion of the eurythmy performance on 23 December.
Jahresausklang und Jahreswende 1923/1924
Vorwort von Marie Steiner zur 1. Auflage 1944
In dem zu Weihnachten erschienenen Buche «Rudolf Steiner und die Zivilisationsaufgaben der Anthroposophie» wurde versucht, anhand des Wortes und der geisteswissenschaftlichen Tätigkeit Rudolf Steiners ein Bild zu geben von der ungeheuren Energie und dem selbstlosen Opfermut, mit denen er versucht hat, der Menschheit den geistigen Einschlag zu geben, dessen sie so sehr in dieser Zeitenwende bedurfte. Der Höhepunkt seiner Wirkung auf die Öffentlichkeit war das Jahr 1922 gewesen, als die Wolffsche Konzertagentur in Berlin sich um die Organisation der Vorträge Dr. Steiners in Deutschland beworben hatte und die größten Säle der Städte nicht mehr reichten, um das herbeiströmende Publikum zu fassen. In Berlin hatte sogar die Köthenerstraße, die zum Philharmoniesaal führte, polizeilich abgesperrt werden müssen, weil der Andrang ein zu großer war. Mit ihren Köfferchen standen die Leute aus der Umgebung vor der Sperre und konnten nicht hinein. Dieser sichtbare äußere Erfolg entfachte den Vernichtungswillen der Gegner. Damals arbeitete man in den Kreisen, die sich die Alldeutschen nannten, skrupellos mit den Mitteln von inszenierten Tumulten, Überfällen aus dem Hinterhalt, ja mit Mord und Totschlag, wie es der Fall von Erzberger, Rathenau und manche andere beweisen. Um einer wachsenden, den eigenen Absichten gefährlich scheinenden geistigen Bewegung den Garaus zu machen, verbanden sich die sonst sich gegenseitig befehdenden Parteien. Alldeutsche, Katholiken, protestantische Pastoren, Kommunisten und Vertreter der Wissenschaft waren in diesem Bestreben einig. Und die finanzmächtigen und pressegewaltigen jüdischen Kreise taten alles, um durch Hetzartikel den Vernichtungswillen der Feinde zu stützen und zu schüren. So war es denn nicht schwer, Radauszenen zu inszenieren. Diese spielten sich besonders tumultuarisch ab anläßlich der Vorträge Dr. Steiners in München und Elberfeld. Die Wolffsche Agentur meinte über genügend organisatorische Hilfskräfte zu verfügen, um die Vortragsveranstaltungen, an denen sie finanziell interessiert war, um so energischer durchzuführen. Sie meinte, die Möglichkeit zu haben, das Terrain genau zu sondieren und dann genügend Vorbeugungsmaßnahmen treffen zu können für etwaige Störungen. Doch ihre Untersuchungen nach dieser Richtung führten dazu, erklären zu müssen, die feindliche Organisation wäre so stark, daß sie leider nicht in der Lage sei, Garantien geben zu können für die Sicherheit des Vortragenden und für die Möglichkeit, die Veranstaltung durchzutragen; nun müßten sie selbst davon abraten. So wurde die öffentliche Vortragstätigkeit Dr. Steiners im Augenblicke ihrer wirksamsten Entfaltung durch Gewaltmittel unterbunden. Als Propagandaredner trat, kümmerlich und unbedeutend genug, aber um so gewissenloser, der General G. von G. auf, dessen Haß durch privaten Familienzwist und daraus entstandene persönliche Ranküne noch gesteigert war. Die Hetzkampagne der weithin organisierten Gegnerschaft fällt hauptsächlich in das Jahr 1922, an dessen Ende der Brand des Goetheanums steht, und in das Jahr 1923.
Um so kraftvoller versuchte Dr. Steiner, der Anthroposophischen Gesellschaft ihre Kultur- und Menschheitsaufgabe vor Augen zu stellen und sie moralisch zu ertüchtigen. Sie sollte das Instrument werden, durch welches, trotz gewaltiger Bemühungen der Widersachermächte, die geistige Erneuerung der Menschheit versucht werden mußte. Anhand seiner Worte und Taten ist dieses geschildert in dem Buche «Rudolf Steiner und die Zivilisationsaufgaben der Anthroposophie» und wird erhärtet durch die im Zusammenhange damit stehenden und als Einzelbroschüren herausgegebenen Ansprachen aus dem Jahre 1923. Die in jenem Buche berichteten Ereignisse führen bis zu dem Punkte, wo - fußend auf dem Fundament der neubegründeten Landesgruppen - die Neukonstituierung der Anthroposophischen Gesellschaft als Allgemeine Anthroposophische Gesellschaft mit Sitz in Dornach vorgenommen werden konnte. Vorher mußten noch die alten Bande, die uns an Berlin als Zentrum des früheren Wirkens knüpften, gelöst werden. Dies war schicksalsmäßig meine Aufgabe.
Gegen Ende des nun verlöschenden Jahres 1923 war in Deutschland der Tiefpunkt der Inflation eingetreten. Eine Billion Reichsmark war ihrem damaligen Werte nach gleich einer Mark der Vorkriegszeit. Diese Sturzflut in immer schneller sich steigerndem Tempo mitzumachen, forderte seit 1920 eine Verausgabung von Nervenkraft, die den Menschen ganz mürbe machte, der einen geschäftlichen Betrieb zu leiten hatte und, neben den materiellen, doch vor allem geistige Güter verwaltete. Denn die behördlichen Verordnungen, denen man sich anpassen mußte, wechselten fortwährend, entsprechend den äußeren Geschehnissen, und das Studium dieser Dinge verschlang Zeit und Kraft. Wenn man die Last der Vertretung der Belange anderer Menschen übernommen und für deren Mietzins und Steuern (außer den üblichen noch jeweils Kriegs-, Wehr-, Ruhr- und Opfersteuern jeglicher Art) zu sorgen hatte, so ertrank man beim Rechnen in der Anhäufung von Nullen - und der nächste Tag zeigte schon wieder ein anderes Bild als der vorangegangene. Die für einen Mahnbrief verbrauchte Briefmarke hatte nach kurzer Zeit weit größeren Wert als die zu begleichende Rechnung. Es fehlte nicht an humoristischen Begebenheiten, durch deren Erzählung man die Last der erdrückenden Verhältnisse sich mit Galgenhumor zu erleichtern suchte. $o zum Beispiel passierte es in der Zeit, als man «bloß» noch mit Hunderttausenden multiplizierte, einem lieben, alten Mitgliede, zu sagen: «Ach Gott, wenn man siebzigtausend Jahre alt geworden ist, dann kann man sich in solchen Rechnungen nicht mehr auskennen!» Und die Berliner Straßenjungen prahlten einander an: «Was? Du sagst, jener Stern ist vierhundert Billionen Meilen entfernt von dem da? Na, was sind schon Billionen? Gar nischt!» - Auf die Solidität der Moral der heranwachsenden Generation mußte solches Schwinden von Wertbegriffen einen entschieden abbauenden Einfluß haben. |
Vieles wurde in Deutschland nun abgebaut! Auch wir konnten unsern Wohnsitz in Berlin nicht länger aufrecht erhalten. Und der Philosophisch-Anthroposophische Verlag mußte, um weiterbestehen zu können, nach Dornach übergeführt werden. Sogar Fräulein Johanna Mücke, die zähnervige Berlinerin, sah keinen andern Ausweg mehr. Sie war in ihrer Verlassenheit der Verzweiflung nahe. Wir: immer auf Reisen oder in gehetztester Arbeit in Dornach; sie: ohne Antwort auf dringende Briefe und oft vor Entscheidungen gestellt, die sie nicht glaubte allein verantworten zu können. Dr. Steiner war bis aufs äußerste überlastet und mußte nun die Weihnachtstagung vorbereiten, alle Schritte unternehmen für die internationale Verständigung und Neukonstituierung der Gesellschaft. Es mußte aber Fräulein Mücke endlich geholfen werden. Die Sorge um sie und den Weiterbestand des Verlags machten die Arbeitsteilung notwendig: meine Pflicht war es, nach Berlin zu eilen und unsere Arbeitsstätte dort aufzulösen.
So reiste ich denn nach Schluß der holländischen Tagung direkt nach Berlin. Die Wohnung war inzwischen gekündigt worden. Nun galt es noch, aus der Bibliothek Dr. Steiners das zu retten, was man gern für die Zukunft erhalten hätte, seine Papiere zu sichten, das Wichtige herauszuholen aus den Bergen angehäufter alter Briefe und wertlos gewordener Manuskripte, Zeitschriften und ähnlichem. Vor jeder Vortragsreise Dr. Steiners war die letzte Nacht einer solchen Beschäftigung gewidmet gewesen, bei der mehrere Körbe mit zerrissenen Papieren angefüllt wurden - und doch war so unendlich viel noch da, woran das gleiche Zerstörungswerk in größerem Maßstabe vollzogen werden mußte. Es wurde zur Abendbeschäftigung mehrerer Wochen. Daran beteiligte sich außer Fräulein Mücke auch noch Fräulein Vreede, die nach Berlin gekommen war und helfen wollte. Was man zu bewahren wünschte, wurde nach Stuttgart geschickt. Für den Verlag mußte die Erlaubnis zur Überführung nach Dornach besorgt und die Verladung bewerkstelligt werden, entsprechend den Grenz- und Zollvorschriften. Den Auftrag, uns dabei behilflich zu sein, erteilte Dr. Steiner Herrn Dr. Wachsmuth, der aus Stuttgart nach Berlin kam, um die vollgepackten Kisten in Augenschein zu nehmen und die Expedition über die Grenze in Gang zu bringen. Es war nur ein kurzer Besuch. Ihre Berliner Eindrücke haben nach ihrer Rückkehr unsere beiden Gäste Dr. Steiner ziemlich dramatisch geschildert.
Wir führten unsere Arbeit zu Ende. Als sie erledigt war, blieb nur noch die Sorge für die Unterbringung der Gemälde und Bilder, für die Verteilung der Möbel in dem Zweigraum von Berlin, dem Eurythmeum von Stuttgart und unserer Wohnung in der Landhausstraße. Noch ein letztes Wort zu den Freunden ... und es erfolgte der Abschied von der alten Wirkensstätte, mit der wir einundzwanzig Jahre verbunden gewesen waren. Fünfhundert Bücherkisten und die dazugehörigen Schränke und Regale wurden in die Schweiz verfrachtet. Noch mußte Fräulein Mücke, die den Packern persönlich das Beispiel hatte geben müssen, wie man die Sache mit Verve macht, eine Zeitlang in Berlin verbleiben; aber sie war wenigstens der größten Sorge enthoben und hatte das tröstende Gefühl, den Verlag gerettet zu haben. Ihrer vorbildlichen Treue ist es zu danken, daß er in Dornach hat wieder aufblühen können.
So kehrte ich nach Dornach erst kurz vor der Weihnachtstagung zurück, nachdem die ganze Liquidierungsarbeit in Berlin vollzogen war. Es war ja selbstverständlich, daß dieser Teil der Arbeit mir zugefallen war. Die alte Form hatte aufgelöst werden müssen, bevor der Aufbau der neu zu konstituierenden Gesellschaft in Dornach, mit den dem Wachsen der Bewegung und ihren neuen kulturellen Aufgaben entsprechenden Arbeitsgebieten, seine eigene Form erhielt. Abbau ist immer mit Wehmut verbunden, auch wenn die Freude an den bevorstehenden pädagogischen und künstlerischen Aufgaben dadurch nicht eine geringere ist. Und es war der Abbau einer unendlich bedeutsamen Vergangenheit, in welcher die Gewähr für weitere fruchtbare Entfaltung verankert lag.
Erstaunt war ich, als Dr. Steiner, während des ersten einführenden Vortrags bei der Eröffnung der Weihnachtstagung, tief einprägsam das Bild der Trümmer des Goetheanums vor unsere Seele hinstellte und in dieses Bild auch den Verlag hineinbezog. Denn die vollgepackten Kisten hatten ja nur den äußeren Schein von Trümmern gegeben, und es war durch dieses Bild bei den Zuhörern eine unzutreffende Vorstellung entstanden. Als ich hernach Dr. Steiner darauf aufmerksam machte und fragte, wie er das gemeint habe, erwies es sich, daß er durch einen Bericht den Eindruck erhalten hatte, es sei während der Geldentwertung zu vieles verschleudert worden. Doch als nach einigen Monaten Fräulein Mücke ihm ihre Kontobücher persönlich vorlegen konnte, sagte er erfreut: «Aber das gibt ja ein ganz anderes Bild, es ist ja alles in Ordnung.» Und beglückwünschte sie zu der Rettung des Verlages aus jenen komplizierten Verhältnissen.
Eine Schilderung der Weihnachtstagung zu geben, ist wohl eine der schwersten Aufgaben, die man sich stellen kann. Kaum ist es unserer beschränkten Einsicht möglich, zu überschauen, was als impulsierende Kraft hinter ihr steht. Es ist der mächtigste Versuch eines Menschenerziehers gewesen, seine Zeitgenossen über das eigene kleine Selbst hinauszuheben, sie zum bewußten Wollen wachzurufen, Werkzeug der weisen Weltenlenkung werden zu dürfen. Doch ist diese Weihnachtstagung zugleich mit einer unendlichen Tragik verbunden. Denn man kann nicht anders als sagen: Wir waren wohl berufen, aber nicht auserwählt. Wir sind dem Ruf nicht gewachsen gewesen. Die weitere Entwicklung hat es gezeigt.
Zunächst war jeder, der diese Tagung mitgemacht hat, über sich selbst wie hinausgehoben, in seinem Innersten durchwärmt und zugleich erschüttert. Aber ein Schicksal waltete über dem Ganzen, das in andern Daseinssphären hat ausgetragen werden müssen. Der Ausgang hat gezeigt, was es für Dr. Steiner bedeutet hat, unser Karma auf sich zu nehmen.
Darin liegt die tiefe Esoterik, die mit jener Opfertat verbunden ist. Nicht in der Deutung, die man gewöhnlich dem Worte «esoterischer Vorstand» gibt. Die tiefste Esoterik könnte darin bestehen, bisher divergierende frühere geistige Strömungen in einigen ihrer Repräsentanten jetzt zum harmonischen Ausgleich zu bringen. Das wäre eine esoterische Aufgabe gewesen, die im Zusammenwirken mit Dr. Steiner durch seine überragende Einsicht, Kraft und Liebefähigkeit hätte gelöst werden können. Aber unser menschliches und Gesellschaftskarma entlud sich auf ihn - und zwar unmittelbar nach Abschluß der Weihnachtstagung. Denn am letzten jener Tage, dem 1. Januar 1924, erkrankte er schwer und ganz plötzlich. Es war wie ein Schwerthieb, der sein Leben traf bei jener geselligen Zusammenkunft, die verbunden war mit einer Teebewirtung und dazugehörigen Zutaten, auf dem Programm als «Rout» verzeichnet. Trotzdem ist er bis zum 28. September, dem Tage, da er zum letzten Male zu uns sprach, unausgesetzt und bis zum Übermaß tätig gewesen. Seine schwindenden physischen Kräfte wurden von geistigem Feuer genährt und getragen und wuchsen über sich selbst hinaus. Zuletzt aber, nach den übermenschlichen Leistungen des Septembermonats, verzehrte die Macht dieser inneren Flamme auch ihn.
In diesem tragischen Lichte steht die Weihnachtstagung für den, der die Möglichkeit hat, die Geschehnisse zu überschauen. Von der Schwere und dem Leide dieses Geschehens haben wir nicht das Recht, unsere Gedanken abzuwenden. Denn aus dem Leide kommt die Erkenntnis —- aus dem Schmerze wird sie geboren. Und dieser Schmerz muß uns dazu führen, mit um so stärkerem Wollen unsere Aufgaben zu erfassen.
Viel können wir lernen aus den damals gepflogenen Verhandlungen, die uns im Stenogramm erhalten sind. Wenn wir sie Tag für Tag durchnehmen, so wie sie gehalten wurden, ergibt sich daraus ein Bild dessen, was uns noch unklar hat bleiben müssen, weil die Überfülle der Arbeit und des Ansturms von Wünschen von seiten der heranströmenden Mitglieder die augenblickliche Realisierung alles in Aussicht Genommenen nicht gleich ermöglichte. Mit der Zeit hätte das, was zunächst in allgemeinen Linien durch Dr. Steiner als Zukunftsintentionen skizziert worden ist, noch klarere Umrisse erhalten, und die allmähliche Verwirklichung jener Absichten hätte die volle Überschau ermöglicht. Dazu bedurfte es einer Spanne Zeit. Zuerst mußte die spirituelle Grundlage vertieft und erhärtet werden. Dies geschah durch den Zyklus «Mysterienstätten des Mittelalters. Rosenkreuzertum und modernes Einweihungsprinzip» und durch den Vortragszyklus «Anthroposophie», der zeitlich bis zur Abhaltung der ersten Klassenstunde führte. Doch durfte auch die Reisetätigkeit nicht abgebrochen werden; sie führte Dr. Steiner außer in deutschsprachige und östliche Gebiete bis nach Frankreich, Holland und England. Überall war der Ansturm auf die Kräfte Dr. Steiners ein ungeheurer. Im September wäre es so weit gewesen, daß er mit der zweiten Klasse hätte beginnen können, wenn nicht der Andrang der nach Dornach herbeiströmenden Mitglieder ein so außerordentlich starker gewesen wäre, daß dem Rechnung getragen und auf die geistigen Bedürfnisse und Aufnahme-Möglichkeiten der Neuangekommenen hätte Rücksicht genommen werden müssen. Neben den vier täglichen Vortragskursen waren damals so viele persönliche Wünsche zu befriedigen, daf des Lehrers und Gebers totale physische Erschöpfung unvermeidlich wurde. Dr. Steiner mußte auf das weitere Wirken innerhalb der Mitgliederschaft nach dem 28. September verzichten. Er war nun auf den zum Krankenzimmer umgewandelten Atelier-Raum angewiesen, mußte, soweit es die Reisen anbetraf, uns bitten, ihn zu vertreten, und schrieb nun vom Krankenlager aus die weiteren Briefe an die Mitglieder und die Aufsätze über seinen Lebensgang.
Unsere Aufgabe ist es nun, anhand der Ansprachen und Vorträge Rudolf Steiners, die uns im Stenogramm erhalten sind, die Weihnachtstagung selbst sprechen zu lassen. Was die Funktionäre oder einzelne Mitglieder gesprochen haben, würde, falls es vorhanden ist, nur eine Überlastung dieses Buches bedeuten. Was sie gefragt haben, geht aus der Beantwortung der Fragen hervor. Das Ganze der Verhandlungen ist für uns ein Schulungsweg in Dingen der Versammlungsführung und der Behandlung gesellschaftlicher Probleme. Aber getaucht ist dies alles in die Atmosphäre höchster Geistigkeit, dargebracht wie ein Bitt- und Dankopfer den höheren Mächten. Es herrscht das Bestreben vor, die Dinge dieser Welt praktisch und sinngemäß zu vollziehen, aber sie dem Willen einer weisen Weltenlenkung unterzuordnen. Das Alltägliche wird dadurch in die Sphäre der geistigen Zielsetzung und der höheren Notwendigkeit gehoben.
Aus allen Landesgesellschaften waren die Mitglieder in großer Zahl zusammengeströmt. Nicht nur die Nebensäle des Vortragsraumes in der alten Schreinerei mußten mit dem großen Saal verbunden werden, es mußten auch Wände abgetragen werden zum weiten Vorraum hin, der sonst als Werkstatt diente, bei Veranstaltungen auch als Garderoberaum. Draußen ragten in der damals ganz schneebedeckten Landschaft die spärlichen Überreste des verbrannten Goetheanum-Baues.
Den bereits am 23. Dezember eingetroffenen und ihre Quartiere beziehenden Gästen wurde nachmittags 4 Uhr 30 eine EurythmieAufführung geboten. Schon in den die Gäste begrüßenden und die Darbietung einleitenden Worten Dr. Steiners wurden einige der Grundmotive angetönt, die durch die Vortragsthemen der Tagung hindurchziehen sollten. Am Abend fand der letzte der Vorträge statt, die in dem vorweihnachtlichen Zyklus «Mysteriengestaltungen» erhalten sind. Die eigentliche Eröffnung der Tagung erfolgte am Morgen des 24. Dezember. Es sei nun zunächst die anläßlich der Eurythmie-Darbietung des 23. Dezember gehaltene begrüßende Ansprache wiedergegeben.
End of the Year and Turn of the Year 1923/1924
Foreword by Marie Steiner to the 1st edition, 1944
The book Rudolf Steiner and the Civilizational Tasks of Anthroposophy, published at Christmas, attempted to use Rudolf Steiner's words and spiritual scientific work to convey the tremendous energy and selfless sacrifice with which he sought to give humanity the spiritual impetus it so badly needed at this turning point in history. The peak of his public influence was in 1922, when the Wolff concert agency in Berlin applied to organize Dr. Steiner's lectures in Germany and the largest halls in the cities were no longer large enough to accommodate the crowds that flocked to hear him. In Berlin, even Köthenerstraße, which led to the Philharmonic Hall, had to be cordoned off by the police because the crowds were too large. People from the surrounding area stood in front of the barrier with their suitcases and were unable to enter. This visible external success sparked the opponents' desire for destruction. At that time, the circles that called themselves the Pan-Germans worked unscrupulously with staged riots, ambushes, and even murder and manslaughter, as evidenced by the cases of Erzberger, Rathenau, and many others. In order to put an end to a growing intellectual movement that seemed dangerous to their own intentions, the otherwise feuding parties joined forces. Pan-Germans, Catholics, Protestant pastors, communists, and representatives of science were united in this endeavor. And the financially powerful and press-influential Jewish circles did everything they could to support and fuel their enemies' desire for destruction through inflammatory articles. Thus, it was not difficult to stage scenes of violence. These were particularly tumultuous during Dr. Steiner's lectures in Munich and Elberfeld. The Wolff Agency believed it had sufficient organizational support to carry out the lecture events in which it had a financial interest with even greater vigor. It believed it had the ability to thoroughly probe the terrain and then take sufficient preventive measures against any disturbances. However, their investigations in this direction led them to conclude that the hostile organization was so strong that they were unfortunately unable to guarantee the safety of the speaker and the possibility of carrying out the event; they now had to advise against it themselves. Thus, Dr. Steiner's public lecturing activities were suppressed by force at the moment of their most effective development. General G. von G., a meager and insignificant figure, but all the more unscrupulous for it, took up the role of propaganda speaker, his hatred intensified by private family disputes and the personal grudges that arose from them. The smear campaign by the widely organized opposition mainly took place in 1922, which ended with the burning of the Goetheanum, and in 1923.
Dr. Steiner tried all the more vigorously to make the Anthroposophical Society aware of its cultural and humanitarian mission and to strengthen it morally. It was to become the instrument through which, despite the enormous efforts of the opposing forces, the spiritual renewal of humanity had to be attempted. This is described in his words and deeds in the book Rudolf Steiner and the Civilizational Tasks of Anthroposophy and is corroborated by the related speeches from 1923, which were published as individual brochures. The events reported in that book lead up to the point where, based on the foundation of the newly established country groups, the reconstitution of the Anthroposophical Society as the General Anthroposophical Society with its headquarters in Dornach could be undertaken. Before that, the old ties that bound us to Berlin as the center of our former work had to be severed. This was my fateful task.
Towards the end of the now fading year 1923, inflation in Germany had reached its lowest point. One trillion Reichsmarks was equal in value to one pre-war mark. Since 1920, keeping up with this torrent of events, which was accelerating at an ever-increasing pace, had required such a drain on one's nervous energy that it completely wore down anyone who had to run a business and manage not only material goods but, above all, intellectual property. This was because the official regulations that had to be complied with were constantly changing in line with external events, and studying these matters took up time and energy. If you took on the burden of representing other people's interests and had to take care of their rent and taxes (in addition to the usual taxes, there were also war, defense, Ruhr, and victim taxes of all kinds), you drowned in a sea of zeros when doing your calculations—and the next day already presented a different picture than the previous one. The stamp used for a reminder letter was soon worth far more than the bill to be paid. There was no shortage of humorous incidents, the recounting of which served as a form of gallows humor to alleviate the burden of the oppressive circumstances. For example, at a time when people were “only” multiplying by hundreds of thousands, a dear old member said: “Oh God, when you're seventy thousand years old, you can't keep track of such calculations anymore!” And the Berlin street boys bragged to each other: “What? You say that star is four hundred trillion miles away from that one? Well, what are trillions? Nothing at all!” Such a decline in values had a decidedly detrimental effect on the moral solidity of the younger generation.
Much was now being dismantled in Germany! We, too, could no longer maintain our residence in Berlin. And in order to continue to exist, the Philosophisch-Anthroposophischer Verlag had to be moved to Dornach. Even Miss Johanna Mücke, the tough-minded Berliner, saw no other way out. In her abandonment, she was close to despair. We were always traveling or rushing around working in Dornach; she had no answers to urgent letters and was often faced with decisions that she did not believe she could take responsibility for alone. Dr. Steiner was extremely overworked and now had to prepare for the Christmas conference and take all the necessary steps for international understanding and the reconstitution of the Society. But Miss Mücke finally had to be helped. Concern for her and the continued existence of the publishing house made it necessary to divide the work: it was my duty to rush to Berlin and dissolve our workplace there.
So, after the Dutch conference had ended, I traveled directly to Berlin. The apartment had been given up in the meantime. Now it was necessary to salvage what we wanted to preserve for the future from Dr. Steiner's library, to sift through his papers, to extract what was important from the mountains of old letters and manuscripts that had become worthless, magazines, and the like. Before each of Dr. Steiner's lecture tours, the last night had been devoted to such work, during which several baskets were filled with torn papers — and yet there was still so much left that the same work of destruction had to be carried out on a larger scale. It became an evening activity lasting several weeks. In addition to Miss Mücke, Miss Vreede, who had come to Berlin and wanted to help, also participated. Anything that was to be preserved was sent to Stuttgart. For the publishing house, permission had to be obtained for transport to Dornach and the shipment had to be carried out in accordance with border and customs regulations. Dr. Steiner commissioned Dr. Wachsmuth, who came from Stuttgart to Berlin to inspect the packed boxes and get the shipment across the border underway, to assist us in this task. It was only a short visit. After their return, our two guests described their impressions of Berlin to Dr. Steiner in rather dramatic terms.
We completed our work. When it was done, all that remained was to find accommodation for the paintings and pictures and to distribute the furniture between the branch in Berlin, the Eurythmeum in Stuttgart, and our apartment in Landhausstraße. One last word to our friends... and then we said goodbye to the old place of work with which we had been connected for twenty-one years. Five hundred boxes of books and the accompanying cabinets and shelves were shipped to Switzerland. Miss Mücke, who had had to personally show the packers how to do things with verve, still had to remain in Berlin for a while; but at least she was relieved of her greatest worry and had the comforting feeling of having saved the publishing house. It is thanks to her exemplary loyalty that it was able to flourish again in Dornach.
So I returned to Dornach shortly before the Christmas conference, after all the liquidation work in Berlin had been completed. It was only natural that this part of the work had fallen to me. The old form had to be dissolved before the new society to be constituted in Dornach, with its fields of activity corresponding to the growth of the movement and its new cultural tasks, could take shape. Demolition is always associated with melancholy, even if the joy of the upcoming educational and artistic tasks is no less because of it. And it was the demolition of an infinitely significant past, in which the guarantee for further fruitful development was anchored.
I was astonished when, during the first introductory lecture at the opening of the Christmas Conference, Dr. Steiner presented a deeply memorable image of the ruins of the Goetheanum before our souls and also included the publishing house in this image. For the packed boxes had only given the outward appearance of rubble, and this image had created an inaccurate impression among the listeners. When I later pointed this out to Dr. Steiner and asked him what he had meant, it turned out that he had been given the impression by a report that too much had been squandered during the currency devaluation. But when, a few months later, Miss Mücke was able to show him her account books in person, he said happily, “But that paints a completely different picture; everything is in order.” And he congratulated her on rescuing the publishing house from those complicated circumstances.
Describing the Christmas conference is probably one of the most difficult tasks one can set oneself. Our limited understanding is hardly capable of grasping the driving force behind it. It was the most powerful attempt by an educator to lift his contemporaries beyond their own small selves, to awaken them to conscious will, to allow them to become instruments of wise world guidance. But this Christmas conference is also associated with infinite tragedy. For one cannot help but say: we were called, but not chosen. We were not equal to the call. Further developments have shown this.
At first, everyone who took part in this conference felt lifted above themselves, warmed in their innermost being and at the same time shaken. But a fate hung over the whole thing that had to be played out in other spheres of existence. The outcome showed what it meant for Dr. Steiner to take our karma upon himself.
Therein lies the profound esotericism associated with that act of sacrifice. Not in the interpretation usually given to the term “esoteric board.” The deepest esotericism could consist in bringing previously divergent spiritual currents into harmonious balance in some of their representatives. That would have been an esoteric task that could have been solved in cooperation with Dr. Steiner through his outstanding insight, strength, and capacity for love. But our human and social karma was unleashed upon him – immediately after the conclusion of the Christmas Conference. For on the last of those days, January 1, 1924, he fell seriously and suddenly ill. It was like a sword blow that struck his life at that convivial gathering, which was connected with a tea party and accompanying refreshments, listed on the program as “Rout.” Nevertheless, he remained active without interruption and to excess until September 28, the day he spoke to us for the last time. His dwindling physical strength was nourished and sustained by spiritual fire and grew beyond itself. Ultimately, however, after the superhuman achievements of September, the power of this inner flame consumed him as well.
In this tragic light, the Christmas conference stands for those who have the opportunity to survey the events. We do not have the right to turn our thoughts away from the gravity and suffering of these events. For knowledge comes from suffering — it is born of pain. And this pain must lead us to grasp our tasks with all the more determination.
We can learn a great deal from the proceedings of that time, which have been preserved for us in the stenographic records. If we go through them day by day, as they were held, we get a picture of what must have remained unclear to us because the abundance of work and the rush of requests from the influx of members did not immediately allow for the realization of everything that had been envisaged. Over time, what Dr. Steiner had initially outlined in general terms as future intentions would have taken on even clearer contours, and the gradual realization of those intentions would have made it possible to see the whole picture. This required a period of time. First, the spiritual foundation had to be deepened and strengthened. This was achieved through the cycle “Mystery Centres of the Middle Ages. Rosicrucianism and the Modern Principle of Initiation” and through the lecture cycle “Anthroposophy,” which led up to the holding of the first class lesson. However, his travels could not be interrupted; they took Dr. Steiner not only to German-speaking and Eastern regions, but also to France, Holland, and England. Everywhere he went, there was an enormous demand for Dr. Steiner's energies. In September, he would have been ready to begin the second class, had it not been for the extraordinary influx of members flocking to Dornach, which had to be taken into account and the spiritual needs and receptivity of the new arrivals had to be considered. In addition to the four daily lecture courses, there were so many personal requests to satisfy at that time that the teacher and giver's total physical exhaustion became inevitable. Dr. Steiner had to give up his further work within the membership after September 28. He was now confined to the studio room, which had been converted into a sickroom, and had to ask us to represent him on his travels. From his sickbed, he wrote further letters to the members and essays about his life.
Our task now is to let the Christmas Conference speak for itself, based on Rudolf Steiner's speeches and lectures, which have been preserved for us in shorthand notes. What the functionaries or individual members said, if it is available, would only overload this book. What they asked is evident from the answers to the questions. The proceedings as a whole are a training ground for us in matters of meeting management and dealing with social problems. But all this is immersed in an atmosphere of the highest spirituality, presented like a sacrifice of supplication and thanksgiving to the higher powers. The prevailing aspiration is to carry out the things of this world in a practical and meaningful way, but to subordinate them to the will of a wise world guidance. This elevates everyday life into the sphere of spiritual goals and higher necessity.
Members from all regional societies flocked to the event in large numbers. Not only did the side rooms of the lecture hall in the old carpentry workshop have to be connected to the large hall, but walls also had to be removed to create a large foyer, which otherwise served as a workshop and, during events, as a cloakroom. Outside, the sparse remains of the burned Goetheanum building stood out against the snow-covered landscape.
The guests, who had already arrived on December 23 and moved into their quarters, were treated to a eurythmy performance at 4:30 p.m. In his words of welcome to the guests and introduction to the performance, Dr. Steiner already touched on some of the basic motifs that would run through the lecture topics of the conference. In the evening, the last of the lectures in the pre-Christmas cycle “Mystery Formations” took place. The actual opening of the conference took place on the morning of December 24. Let us now begin by reproducing the welcoming address given on the occasion of the eurythmy performance on December 23.