G.A. Bondarev The Crisis of Civilization II: The Question of Christian Ethics Rudolf
Steiner was asked: ‘How can we defend
Anthroposophy?’ He answered: For the
defence of whatever has been done on the
grounds of the anthroposophically oriented
spiritual movement we need do no more than
speak the truth and not lie! He obviously sensed a
certain unbelieving attitude among his
listeners because he added: I
know this, this can be affirmed. No other
defence at all is necessary for
anthroposophically oriented spiritual science
because it is the duty of every human being to
reject what is untrue (Dec. 20, 1918, GA
186).
If this answer were to be given today, in a
time that – compared to the first third of the
century – is entirely overgrown by the lie, it
would be met with hardly more than a wistful
smile. ‘For’, some anthroposophists would say,
‘if that were the case, we would have to give
up all hope for Anthroposophy’. Another might
add: ‘There are certain circles who started
off by saying the same as you (i.e. the
author). Now they lie more than all the
others’. And a third would possibly ask: ‘What
is truth?’ I
remember saying in the course of a difficult
conversation with a long-established
Dornacher, that we had hoped to find brothers
and sisters there. Instead of a reply he only
had an ironic smile and everything was
mirrored in it – scepticism, personal
disappointment and an almost Mephistophelean
irony towards the ‘simpleton’ from Moscow. It
was as if he wanted to say: ‘Oh, you naïve
person, you seem to have fallen straight out
of heaven. If only you knew what our life here
is like!’ I saw that bitter experience and
necessity had forced this person to adapt to
everything and become ‘as all are’. A problem
as old as the world with always the same
solution! And yet we from the former Soviet
Union have something to counter it.
Occasionally we ask: How then can it be that
at home, under far more difficult
circumstances than you find here, we still did
not live ‘as all do’? What is at stake for you
compared to what we stood to lose? – When
asked this question some prefer to withdraw in
order to avoid a conversation that is becoming
embarrassing. Others seek to evade the issue
with a compliment to the effect that we, the
Russians, are after all stronger than Western
anthroposophists and that the salvation of the
Society and society as a whole would possibly
come from us etc. And
yet the experiences we brought from the Soviet
period are indeed valuable. They belong to the
sort of exceptions that prove superior to the
rule. If we look deeper we have to agree that
it is just this exception that keeps the world
alive. In our totalitarian, bloody past we did
not fear the masses but only the single
individual. Is it not strange? – After living
through this experience it became clear to us:
No, it is not at all strange! If
we are not indifferent to historical
experience we should ask ourselves: what keeps
these exceptions alive? Where is the source of
their strength? – It is there, whence all
things were created (John 1;3). There is
to be found the archetypal phenomenon of this
‘law of exceptions’ by virtue of which the
truth, seemingly scattered to the four winds
and ever again suppressed by the lie, emerges
victorious in the end. Under
the compulsion of ‘world-historic’ illusion
this is not easy to recognize. Even the
numerous examples from the Gospels and the
Acts of the Apostles appear to us like
fairy-tales, unreal, though we do not always
dare to admit it. The fear that we must also
take upon ourselves the task of unmasking evil
if we want to be like Christ in our life2
keeps us
back. Here we must clearly distinguish the
concepts of unmasking and criticism. Criticism is based
on rejecting the one and simultaneously
agreeing to another. It is not only
destructive, it can also be very creative.
Unavoidably, however, the human being appears
in the role of a judge. Many situations in
life call for this role. Unmasking on the
other hand is a means whereby secret and
unrecognized evil and vice are brought to
light. Rudolf
Steiner once spoke of the human being meeting
an unknown being in the spiritual world. He
has to ask this being to reveal to him its
true countenance. If the being is evil it will
simply disappear. Something similar also
happens in the physical world. People with
secret, evil intentions conceal their true
nature. For this reason the law that
everyone reveal himself openly should hold in the
Anthroposophical Society (AS), an institution
concerned with esotericism. It has nothing
whatever to do with interfering in an
individual’s personal life, it concerns only
those things he does in community with others.
The
circumstance that this principle is knowingly
trampled underfoot leads us to suspect that
the Society has become a means of concealing
something unknown. Such
a situation needs to be unmasked not only for
ethical reasons but also because of the occult
laws of the new Christian Initiation. I would even say
that it is one of the most essential demands
of anthroposophical life, namely the maxim: to
live Anthroposophy If
without prejudice we tried now in imagination
to place this scene in our own time we would
have to say out of the attitude and
conceptions of today: Christ has no tact! He
was invited as a guest and ought to have shown
appreciation towards the master of the house.
He should not have spoken thus, especially
since the latter only thought and did not
speak. When during a
lecture he was giving in the Goetheanum an
anthroposophist from the East touched on
questions that it would be of the utmost
importance to discuss but which are veiled
in a cloak of silence, we could afterwards
hear the audience call out: ‘Rebel! Rebel!’
It would be interesting to know what these
anthroposophists would have said as members
of the nation against whom Christ brought
His accusations. And what might have been
expected of them if they had been witness to
this scene: Then Jesus went
into the temple of God and drove out all
those who bought and sold in the temple, and
overturned the tables of the moneychangers
and the seats of those who sold doves (Matthew 21;12)? Of course the scene
has an esoteric meaning; but it also took
place outwardly. So long as we shut
ourselves off from such pictures because we
do not grasp the ethical content hidden in
the Lord’s answer to the question asked by
Peter: Lord, how often shall
my brother sin against me, and I forgive
him? – I do not say seven times, but seventy
times seven (Matthew 18; 22), we will be forced,
even with regards to matters of the greatest
importance – the scene where Christ
announces: If anyone thirst,
let him come to me and drink, whereupon
there was a division among the people
because of him (John 7;37-43): to
ask, following again the ‘evil’ logic of
opportunism, ‘why does He aggravate the
situation, why is He destroying harmony? Was
Lucifer possibly involved?’ Such a view of
things appears paradoxical only because we
are looking at those events from a distance
of two thousand years. But we should also
ask: from where did the people of the time
when Christ was among them, receive the
strength and understanding that enabled them
not to turn away from him? (Granted – some
had already turned away.) It is just this
force of which we speak. The age-old trial
of the soul is repeated to this day every
time a human being is forced to represent
the cause of Christ under conditions that
are new to him. The archetypes of
those events have remained the same. As
then, the word resounds for us today with
the same unaltered force: No-one,
having put his hand to the plough, and
looking back, is fit for the kingdom of God
(Luke 9;
62). Behind our backs are concentrated all
varieties of atavistic occultism, the entire
‘collegiate’ of vices that Moses already
called his people to fight against. It is probity
towards the kingdom of God that led Peter
and other Disciples of Christ and showed
them the way. Let us observe its activity
quite openly. Saint Stephen proclaimed in
all forthrightness before the Sanhedrin: Which
of the prophets did your fathers not
persecute? And they killed those who
foretold the coming of the Just One, of whom
you have become the betrayers and the
murderers now. How does the ‘audience’ react to
his words? – When they heard
these things they were cut to the heart, and
they gnashed at him with their teeth (Acts 7;52-54). Paul enters the
synagogue of Antioch and proclaims to the
‘men of Israel’: God
has fulfilled this for us their children, in
that He has raised up Jesus ... Beware
therefore, lest what has been spoken in the
prophets come upon you: Behold, you
despisers, marvel and perish (Acts 13; 33 and
40). Assuming that something similar were to take place in the present day, would it not immediately be interpreted as disrespect or even affront of another religion? In anthroposophical circles would not everyone turn away from such a person and call him a fault-finder, a ‘rebel’? Not one anthroposophical book or magazine publisher would print a single line he wrote. We would have to assume that, if today the New Testament were to be published in our circles for the first time,3 it would only be possible in Samizdat!4 We should not only see what is paradoxical here. On the contrary, we must arrive at this conclusion if we think through everything that makes up the everyday life of the Society and movement. If we wish to avoid these absurd conclusions, we must change the way we act and bring it into harmony with Christian ethics. It means for example, that if in a college of teachers of a Waldorf school some ‘greenhorn’ not able to distinguish between freedom of action and action out of personal wilfulness, or an insane ‘elder’ explains that he is in favour of Waldorf pedagogy but opposed to Anthroposophy and therefore prohibits the use of the word ‘Anthroposophy’ in the teachers’ conferences, someone has to get up and put these ‘modernizers’ into their place without worrying about their ‘freedom’ or the consequences for his own career.If, proceeding from Christian ethics, we look into Rudolf Steiner’s biography the same ‘style’ of behaviour as in the New Testament is shown in his actions. And we are no longer surprised about the enormous difficulties this created for him. When he took a stand for Dreyfus he was called a Zionist. But when, as he wrote himself, he commented purely out of spiritual-historic insight, in complete objectivity, without any personal evaluation, on the polemic unleashed in the press by Hamerling’s Homunculus, the man in whose house he lived and whose children he tutored said: What you write about the Jews cannot at all be interpreted in a friendly sense (GA 28, chapter 13). It caused discord in the relationship with the family with which Rudolf Steiner had had a close friendship for many years (it was resolved later).5 Rudolf Steiner did not in the name of friendship compromise over a question that even then heralded the approach of great social catastrophes. His attitude in these matters was also for the good of his friends, but this became apparent only much later (but not to everyone – it is veiled for some ‘anthroposophists’ to this day). Rudolf Steiner made visible the secret background of the First World War. Not a few anthroposophists interpreted this as German nationalism. The world press called him first an agent of the Entente, then of Bolshevism. Even Edouard Schuré allowed himself to be carried away by nationalistic frenzy. After the war it turned out that Rudolf Steiner had been profoundly right in his statements. Schuré later repented his temporary failure. (To this day there are ‘anthroposophists’ who are unable to overcome their ‘frenzied’ state regarding this question.) When Rudolf Steiner began to develop the themes of historic symptomatology and karma of untruthfulness he was faced with an outright opposition within the Society, and it is certainly possible that the main thrust of this opposition is still to come. It is now apparent that courage is certainly needed if we wish to follow the principles of Christian ethics, which encounter opposition everywhere because they contain a life-renewing character. These ethics are supported by a clear consciousness, are positive through and through, but compromises with evil are alien to it. It is like love – we can only follow it if we do not expect a reward. Man can become a truly ethical being only out of pure love for truth and justice. If an ethical person rejects something he is motivated by neither antipathy nor hatred. We find wonderful examples of such conduct in the New Testament also; reference to them, however, grows increasingly difficult, even in anthroposophical circles. – The bad translations and theology are partly to blame, but we should not lend too much weight to this aspect of the problem. Anthroposophists read Rudolf Steiner’s commentaries on the Gospels. These do not want to replace them, but help us find a deeper relation to the texts of the Gospels; a relation that is built on the level of the consciousness-soul. It then becomes apparent that Christ and the apostles and prophets preach the ethical individualism to which the Philosophy of Freedom points the way, and this cannot be otherwise when we understand that, with Anthroposophy, Christianity moves from the stage of preparation to the stage of its realization. In our time is not enough merely to seek the truth. Truth must also be realized today. We have to fight for the cause of Christ on earth but follow the principles of Christian ethics unconditionally. There are many Pharisees and Sadducees and scribes, not only in the outer world but also among anthroposophists. They extol the Christ in the loftiest terms and speak of His return but on closer examination give the impression that for them He did not live on earth the first time. How can one put a stop to their floods of empty words that poison everything around? We know one way: we must not allow either the dogmatizing or the profanation of Anthroposophy and must recognize its task ever anew in the changing conditions of the present. We must live through the tragedy of our time with a concerned and often pain-filled heart. Then we will learn to distinguish the liar from one who speaks the truth. And yet something else is needed: we must overcome the fear that lames our will, in other words – the overpowering force of Ahriman. Fear
and indifference sometimes also take hold of the
spiritual researcher and drive him to the abyss
of existence. Those who already carry this
‘companion’ within have difficulty ridding
themselves of it because – figuratively speaking
– it can pull a sack over our head. We came to
recognize this through the realization that
something is forcing us to dance around an issue
that we should have understood and left behind
long. Leafing through catalogues of anthroposophical publishers and programmes of various conferences and seminars – what is not to be found there! ‘Social hygiene’, ‘social organics’, ‘social aesthetics’, ‘social understanding’, analyses of the crisis of civilization and much more besides. But it seems that, almost as though by agreement, no-one addresses the concrete reasons, the occult-political background of the evil that increasingly takes hold. We limit ourselves to general formulae such as: Ahriman exists, he is cunning etc. and then go on to report on the individual manifestations of decline. The essential link in the chain, developed by Rudolf Steiner in his historical symptomatology, is omitted. Today the problem can be stated as follows: either we devote ourselves in all conscientiousness to work with it or we must accept that the following applies to us:
We will be forced to admit, with all the consequences reaching into life after death, indeed into the next incarnation and beyond: that we must not play cat and mouse with Ahriman – the existence of humanity is at stake. Our century is sociological through and through, today all relationships and problems are reduced to the social level. If they are not resolved in these manifestations they are not resolved at all. Here lies the tremendous importance of social understanding which is not possible without spiritual science. Knowledge of history and of cultural history is required too. It is often asking too much of an individual to achieve all this alone, we must help each other. Maybe the true spiritual brotherhood of human beings united in spiritual knowledge and a quite concrete, in no way abstract, concern for the destiny of humanity and of Anthroposophy will arise in this way. As the reader will readily understand, the principles of Christian ethics when viewed in this light do not contradict the spiritually appropriate action that was summed up in the guiding verse of a certain anthroposophical group: When I am truly still, God works within me – when I truly act, I rest within myself. Spiritual-scientific knowledge is also the path of individual development. We acquire knowledge in order to learn how to think, feel and act differently. The latter requires the greatest effort. But if we strive to know ourselves without at the same time wanting to become a different person, we squander our forces and will only do harm to ourselves. The condition of rest is attained on different paths. A person can be tranquil, out of indifference to the surrounding world and the cares of others – in short: an egoist. Another kind of rest is transmitted by eastern occult practices under the influence of Lucifer. We can come to rest through false mysticism, through renunciation of knowledge or by placing ourselves beyond good and evil. The inner rest we can acquire on the path of Spiritual Science is the more correct and at the same time the most strenuous. It is a stable condition controlled by our ‘I’, making the secret of good and evil accessible to understanding and allowing the heart forces to be active. It is clear that this condition does not come of itself and certainly not from the beginning. An imperturbable calm of soul has to be won over the course of years, sometimes even decades, through suffering. We must add a few words on the personal attitude of the author. After publishing the brochure Voice from the East6 he was asked by several anthroposophists whether he had not been led by feelings of antipathy. In all conscience I declare: no, I had not. When I wrote of my concern for the soul-development of those whose behaviour contradicts divine as well as human law, it was indeed not hypocrisy. When a Russian expresses himself emotionally it does not necessarily mean that he bears a grudge in his heart. At times it is just this concern for people close to us that causes us to treat them somewhat more sternly. Now, should we approach evil with force? – This is one of the questions in the ethical cosmos of the Russian person. Rudolf Steiner says that I can satisfy the demand of someone begging for my last shirt only under certain social conditions. Under the present conditions it is advisable to think about what the ingenious, famous Russian philosopher and dissident Alexander Zinoviev writes in his essay The Ivan-Gospel7: it is a sin not to confront violence ... but it is an even greater sin to remain indifferent in the face of violence. Do not forget that silent thought is already a deed. It is just out of the invisible thought of protest that the mighty field of force of protest arises without which a visible deed is unthinkable. Already by your thinking you contribute a quantum of force to the common cause of the defence of man.8 Anyone
who wishes to ‘fight against the enemy’ should
turn to politics. A Christian occultist cannot
allow himself to have personal enemies. But if
someone considers him an enemy, he will send
him his blessings. Humanity is One. Whoever
understands this and fights for the interests
of humanity will think of the friends as well
as the enemies of humanity’s true interests.
This is the principle of Christian ethics.
Notes 1 Glassidas! Glassidas! Rend-t’y, rend-t’y au Roi des Cieux. Tu m’as appelée putain ... J’ai grande pitié de ton âme et de celle des tiens; Glassidas.
2 Rudolf Steiner recommended to anthroposophists the works of Thomas à Kempis.
3 We are obviously aware that this would be the case in any Christian faith.
4 Samizdat (Russian) – (prohibited) literature published in private printing in the Soviet Union; printing and distribution were at great personal risk for all involved (Publisher’s Note).
5 To all this was added – Rudolf Steiner writes –, that many of my friends had adopted an anti-Semitic nuance in their understanding of Judaism out of the national conflicts of the time. They did not look with sympathy towards my position in a Jewish household; and the master of this house found only confirmation of the impressions that he had received through my essay in the friendly relations with such personalities (GA 28, chapter 13).
6 Stimme aus dem Osten, Moskau-Basel-Verlag, 1992.
7 Cf. the magazine Voprosy filosofii (Questions of Philosophy), No. 11. 8 This
Russian ‘Max
Stirner’ also
says much that
is
contradictory.
Sometimes he
speaks utter
nonsense in
interviews;
but these
shortcomings
should not
obscure what
is fruitful in
his world of
ideas – we
have to be
able to
separate the
essential from
the
non-essential
in his
statements.
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