unification. At each of its seats it had a supreme council of six persons, who were not mutually acquainted, but dealt with each other only through a mediator who was known as “The Visible.” This, however, is by no means the only utility of the secret headship. It means rather the most extreme and abstract sublimation of centralized coherence. The tension between adherent and leader reaches the highest degree when the latter withdraws from the range of vision. There remains the naked, merciless fact, so to speak, modified by no personal coloring, of obedience pure and simple, from which the superordinated subject has disappeared. If even obedience to an impersonal authority, to a mere magistracy, to the representative of an objective law, has the character of unbending severity, this obedience mounts still higher, to the level of an uncanny absoluteness, so soon as the commanding personality remains in principle hidden. For if, along with the visibility of the ruler, and acquaintance with him, it must be admitted that individual suggestion, the force of the personality, also vanish from the commanding relationship; yet at the same time there also disappear from the relationship the limitations, i.e., the merely relative, the “human,” so to speak, which are attributes of the single person who can be encountered in actual experience. In this case obedience must be stimulated by the feeling of being subject to an intangible power, not strictly defined, so far as its boundaries are concerned; a power nowhere to be seen, but for that reason everywhere to be expected. The sociologically universal coherence of a group through the unity of the commanding authority is, in the case of the secret society with unknown headship, shifted into a focus imaginarius, and it attains therewith its most distinct and intense form.
The sociological character of the individual elements of the secret society, corresponding with this centralized subordination, is their individualization. In case the society does not have promotion of the interests of its individual members as its immediate purpose, and, so to speak, does not go outside of itself, but rather uses its members as means to externally located ends and activities—in such case the secret society in turn manifests a heightened degree of self-abnegation, of leveling of individuality, which is
