# The History of the Anthroposophical Society 1913–1922

## GA 251 — 20 September 1916, Dornach

### 19. Deliberations on the “Goesch-Sprengel” Case

Michael Bauer: Dear friends, I am of course also sorry that we have to continue today's meeting in this way. But on the other hand, one must say to oneself, or rather, I had to say to myself, that it is perhaps quite useful to consider the feelings that we can have when we reflect on our ideals and when we look at what these ideals have already have borne fruit, and at the same time not to forget – and not to forget in this particular case – that we cannot just maintain a sacred mood, but that we must also be constantly aware that much still needs to be changed.

The case we are dealing with here today has been discussed here many times, and I don't want to go into it at length; but it was still necessary to make some announcements to you. It might have seemed, or been seen, as if I hadn't done so, as if it was done for other, personal reasons, why one doesn't like to bring something like this to the public. - That is to say: I would like to read two letters.

Of course, the “Z.V.” – as he is called here – is the central committee; according to Dr. Goesch, he is burdened by the indiscretion he committed. And so perhaps this, too, will be seen as an indiscretion if I read these letters out loud.

This letter concerns me alone, and not the assembly; but the matter to which this letter refers is once our matter, and not my private matter. He writes on March 29:

> Dear Mr. Bauer... [gap in the transcript]

After the reading and [after] explanations by Mr. Bauer, there follows a constant alternation of speech and counter-speech by Mr. Bauer and Ms. Wernicke. [Dr. Grosheintz also speaks up]. Dr. Vreede wants to add: Several members have received a letter from Dr. Goesch, which I unfortunately don't have with me, but which goes something like this:

> 1. How do you think you should act in view of the fact that the central committee has spread falsified quotations and so on? It has been four months since I wrote my letter.
> 2. That there was no response to his explicit request to withdraw them.
> 3. That Dr. Steiner continues to spread his teachings within a society that has such a leadership.

This letter was sent to about 45 members of the Society. We came to the conclusion that only a few of us should write a short, dismissive reply. I also said that I would not go into this letter and did not want to get further involved in discussions with him. In response, I received a business card (from Fräulein Doktor, quoting from memory):

> Your letter, in which you declare yourself bankrupt as a human being and as a spiritual student... Should there not be enough humanly solvent members in the Society, I will be prepared to comply with your decision not to live up to the truth and bring about the public collapse of the Society. (That was the last straw.

Since my interest was piqued by this correspondence, I then worked through Dr. Goesch's longer letter and gave a presentation for various members who had come together, discussing many points in some detail and also absolutely refuting the notion that one could speak of falsified quotations.

Ms. von Vacano wants to say that she also received this letter. Mr. Michael Bauer: All the chairmen in Germany too!

Ms. von Vacano: After some time, I also heard from Graf Lerchenfeld, since he can't write everything, just hinted at by him, but probably something different from my content, and secondly, a strange hint that I won't elaborate on. Mr. Walther from Berlin also received the one sent by Goesch. If he distributes it here in Switzerland, the military censorship can read it. Mr. Bauer thinks that it would not be of much use to us to dwell on it. It is more important to think about what the members should actually pay more attention to in this case (which was also reflected in Miss Wernicke; he regrets that she left; it would have been better if she had stayed), namely that a number of members are immediately prepared to take sides [and on this basis to highlight the disruptions in the society, the attacks and provocations against the central committee].

This is what happened in Munich, where Mr. Hofrat Seiling declared his resignation [because he] did not agree with our handling of the Sprengel-Goesch affair, that is, the way the central committee dealt with the society. At least that is the reason he gave – or so I was told. A number of members don't see what it's all about: the things are the most monstrous; you can't find the right word for them at all. He himself, by the way, uses the term “claim”; he doesn't prove them. [Gap in the transcript]

When we now try to show Dr. Goesch how wrong he is, there are a number of members who say: Yes, but we shouldn't have proceeded this way – we should have dealt with him in a much friendlier, completely different way. After all, we didn't do anything against Goesch until he went too far. He also wrote this letter without any offense on our part. And from our side, the whole situation was so clear. – He claims that he would have come to these realizations without the help of Miss Sprengel, albeit much later, and that this realization has nothing to do with emotional or personal matters.

We have now explained to him [gap in transcript] that Sprengel wrote a letter on December 25, 1914. We had written that the letter arrived on December 25. He says: No, it was only posted on December 25. But on the same occasion, he reveals how he handles things; he then says: When Miss Sprengel wrote this letter, whereby the central committee before the marriage [gap in the transcript] the marriage was the cause. They actually didn't know about the execution of the marriage yet. Everyone is thinking: Yes, but that's really strange – Miss Sprengel hadn't yet heard about the marriage! We thought there was a connection. Now Goesch writes: In fact, Sprengel only found out about the marriage later. Much later on, he returns to the matter, saying: Fräulein Sprengel had learned of the marriage on the 24th. – So, at first he gives the impression that she knew nothing. [gap in the transcript]

This letter expresses something of a catastrophe, as which Miss Sprengel perceives and experiences the marriage with the doctor. This catastrophe then results in Miss Sprengel gaining all kinds of insights; her life destiny has been sacrificed. These insights then lead to Goesch writing these letters, in which he shares these insights, which he has acquired under instruction. These insights consist of: not keeping promises; not allowing criticism, in the form of incorrect advice or incorrect influences. We were forced to think that there is a certain connection, an inner connection between the reasons he gives and Sprengel's entire experience as a result of the marriage.

We discussed this and showed him that these were all the most infamous insinuations. In Goesch's case, there is a whole series of expressions of this kind that characterize our approach. None of this is true. The only thing that is true is that [...] at first he didn't know, and only much later did she tell him why she was so affected by this marriage; none of this weighed heavily on him. And yet he claims: These are all insights that take place entirely in the spiritual realm, which cannot be approached by external means, and never can be approached abstractly.

We have at least written clearly enough in the letter, he could just as well say: All this happened merely in the belief that we were helping him [gap in the writing], to make it clear how things were; we had no intention of harming him by telling him the truth!

This fact exists; a member in Munich is resigning from our party because of this incident. This is a case that should concern us much more now than our feelings towards Dr. Goesch or Miss Sprengel, because this is not something that is so rare. Ms. Wernicke said to me right away, by the way, that we just have to meet people halfway, then people wouldn't be so bad; they would also be inclined to give in if we met them halfway. But she said explicitly that she also told him that he simply did not act correctly.

It has also been summarized by Dr. Unger, and as it has at least been suggested to me, we want to write a paper together. [unclear passage]

That may all be. But for the members, the following should be considered: What was the issue here? It is not the central committee that is the rabbit, but rather one should ask: What did Goesch do? That is the point of view. Again and again, we should shake things up and show that elements are playing on the minds of members without us having done anything to them. If one says, “Why did Seiling take the whole story so tragically?” – it couldn't possibly be the realization that Goesch was wrong. At most, he would have to say, “Yes, maybe he was wrong after all, because something had to be there, even there, if you want to accommodate Goesch.”

We would have to think about this matter more and more clearly than is possible today, how it is possible that members of the party repeatedly [take up] the role of the accuser, and repeatedly demand of those who lead that they help those who do not act in the interests of society.

Now we can move on, and of course we have to say to ourselves: nothing at all can be achieved through reasoned argument. Given the nature of the matter, this must be clear. Anyone who studied the document eight days ago should actually have realized that not much can be done. Because despite all the ingenuity of the arguments, the truth is constantly being trampled underfoot, under the guise of seeking the truth.

I am sure that Dr. Goesch will not let the matter rest. Perhaps under completely different circumstances, if something completely different had come in, it might have worked; but it is likely that he will not let it rest. Because the fact is that he is no longer on the ground of wanting to get close to each other, but wants to use force, that is already clear from his first letter.

He has written certain things to Dr. Steiner, because: Dr. Steiner knows that everything he says is right. And [Goesch even goes so far as to say] if we had asked Dr. Steiner, “Is it as Goesch says?” [then] he would probably have said, “Yes, that's right.” So he doesn't need to come to Dr. Steiner with other reasons.

He has now sent the letter and expects that Dr. Steiner will change his attitude and his entire behavior towards the members. But just in case, if Dr. Steiner were so devious, he sends it to some members right away. Experience has shown that nothing changes, that everything remains the same. So he shouldn't get away with it; I will still tell others, so it is not possible for him to cover it up.

In other words, no rational arguments are to be accepted, but coercion is to be used. And this coercion is further exercised, it is attempted in this letter to me, where I have to give lectures that I have announced, but I am being encouraged to quickly cancel them, and I am being given to hope that I will do so. Now this document comes.

Dr. Steiner: But I don't know if I am allowed to read it in the sense of Dr. Goesch, because it is only for members of our spiritual movement. There is also the title “Philosophical” about it, but since Dr. Goesch makes the distinction between that and the members of the movement, [I don't know] whether it is in the sense of Dr. Goesch to read this document, to communicate it to you! Who knows whether he thinks I'm allowed to read it out. The document is called:

[Gap in the transcript]

So this is the letter that came to me, with no date, postmarked August 21.

Michael Bauer: Yes, so this document will also belong in this direction, that he now wants to work with written means of power, with such means that may have made an impression on some people in history. [Presumably an audience reaction:] There will be protest.

Michael Bauer: And if that does not happen, other measures will most certainly follow; we have to expect that one day there will be brochures in bookstores that concern us, and we have to be clear about what should be done with them; I don't think much will be achieved by discussing them; we just have to fight these things with all the means at our disposal as soon as they go public, with reasons. In any case, we must not allow the sentiment to arise that has emerged in some people, according to all indications – that the greater injustice has been done to the others – by not addressing the issues, but we must know where the guilt lies! This is how it has already been in some other cases here. People have made the most terrible accusations; but afterwards it has become apparent that compassion has faded away from where the accusations originated. These are things that we should clearly recognize. At the moment when we clearly recognize, we will understand when it comes to ourselves. We must see how endangered our movement is, we must consider that we belong to our movement, that we do not want to bring personal things into it; because most of the time it is only personal sentiments that come into play, for example, a feeling of having been neglected in society and now wanting to ally with others.

So we will not be dealing with critics from outside our society. But the judgments about us will not become less frequent, but more numerous. That is a separate issue. We will be attacked again and again in the wrong way by people who were once with us or are still with us. We have to see clearly: what is our task? In the present case, it should be clear: things have been said that are unproven and also unprovable, that are completely untrue, that constitute gross defamation, that are, to the highest degree, what Goesch describes as “dishonor cutting”! But that does not bother him at all; because he still maintains that he is right, and the central committee is the one that does all this. In these and similar cases, it will be very important for us to see clearly: What can be done for the benefit of our movement? — Because we are not doing the movement any service by saying, “Yes, of course, a lot could have been done differently; they are surely right, and if they wait a little longer, the central committee will perhaps realize that they are right; they may gradually be willing to negotiate further if they themselves admit that they are willing to express themselves and listen to reasons. In this sense, this is certainly not justified; rather, we must recognize with all sharpness: here are things that should not have happened and that we do not want to get involved in any further, as far as the case itself is concerned.

But these means of violence, which are still to come, must find us on guard. At the very least, we must be able to counter them properly. And we can only do that if we are very clear about the tasks and goals of our movement, and if we are not too lazy to fathom within ourselves why the movement is in the world now. Often it is just laziness when we don't pursue things and want to get away more easily.

It may have been wrong to exclude the three people; perhaps it would have been better to keep them away from our events [or] perhaps not to have them among us at all. But if a large number of our members continue to take sides against us and work against us, then it is simply impossible for us to have these people among us; because sooner or later the movement will be so torn apart and tossed back and forth by personal feelings that it would no longer be able to exist as a society. This is really something we must clearly envision.

And if we had the celebration of the laying of the foundation stone today, then it is not out of context at all if we have to realize - and if it can at least serve this assembly: How can our society and the work in it be judged? Only if we all know what we want for spiritual science and its endeavors! And if, as was said earlier, we want to awaken understanding for spiritual science and its endeavors, and if we then remain loyal to it. — That is not loyalty if you immediately turn personal matters into a matter against the movement. Basically, in the vast majority of cases, it was personal matters that should have been dealt with within the Society. It was very personal matters that Fraeulein Sprengel was pursuing, and which were not achieved, and which then led to the case. Ultimately, it was probably also personal matters that led to the resignation in Munich. Because mostly personal aspirations are approached to the Society. If these aspirations do not lead to the goal, then one turns against the Society.

If you have truly understood the Society as a tool for spreading and cultivating spiritual science, then you will not oppose the Society for personal reasons. You may well have a personal dispute with a member from time to time, but you can never turn against the Society or the teacher in the Society in the way that has happened here. If we could see clearly that it is often only where we ourselves carry discord within us that personal things have been brought about, then we would quickly stand on our own two feet.

Basically, it must come to pass that every member of society also wants to become a co-worker of society. And this must actually become the point of view – that one must see in which way one's abilities can then be integrated into the whole: First and foremost, one must clearly strive against oneself.

There are many things to discuss, my dear friends, but we cannot do so today. In any case, the fact that the matter is not yet closed should encourage us to do our utmost and to put all our comfort aside in order to stand firm as members of our spiritual movement and to be able to do something for the great task that our movement is striving for.

[In this respect, what unfortunately still had to be said today is not entirely without relevance,] because it was the third anniversary of the laying of the foundation stone. In this respect, even the feeling of love for the movement may increase, insofar as we feel: We must strive to overcome our difficulties, the difficulties with which our movement is faced in the world, and which will probably increase, and so with the feeling of love for the movement; then, perhaps, out of this love for the movement, we will find the strength to be loyal to it and to stand by it loyally where it is endangered.

I ask that anyone who wishes to say something to speak up. I did not want to plead for the Central Board of Trustees with these sober remarks, but I just wanted to say that the focus of the whole thing lies in Dr. Goesch's attack on Dr. Steiner - and thus against our entire movement - and that we should not lose sight of that, even if, when reading this document, one occasionally thinks that the Central Board of Trustees could have said it differently in a clever way.

When I came to Munich this year, I had to learn that the document had been read and studied there, and that there too the feeling that the Central Executive Committee had committed blunders was felt more strongly than what Dr. Goesch had done! That was basically partly sprouted for the same reasons as what is happening today, namely where one does not want to take the “party” - but where one is nevertheless full of sympathy for the side that has directly conjured up a danger.

The office of the Central Council is not “elected”; the position is not filled by election. I am not elected to the Central Council; but I declared at the time that I am willing to work in this direction, and that those who want to work with me may form the Society - together with the others. It could only be because of a statement of mine that I stop being on the central committee. And I am not making that statement today.

Dr. Steiner: Does anyone wish to speak?

Mrs. von Vacano: I just want to say that it is very nice of Mr. Bauer not to make this “statement”!

General applause.

Michael Bauer: Many people have commented on what I actually wanted to read from the document: a characterization; but it really didn't work. It would be too much.

Mrs. von Ulrich: May I make a small request: If we are attacked in writing or through brochures from that side, every response should be submitted to the Society or the Central Committee, so that when one rejects attacks with good intentions, one does not perhaps make it worse.

Michael Bauer: That was not a motion, but a suggestion; because it is not a motion, it does not need to be voted on until a time when it [gap in the transcript]

Ms. von Ulrich: Yes, but then it will be too late; if answers are given that harm us, it will be too late. Therefore, I am making the suggestion now so that it should be considered.

Michael Bauer: This can be heard above all from the suggestion that the answers are well considered in every case; it need not be only in this case. One may hear that; but I would prefer not to come to a decision about it, to a decision of this kind; it would be interpreted as if we did not love and fear freedom of expression from the outset and wanted to introduce censorship in all cases. It is better not to let this opinion arise.

Dr. Steiner: In all such matters, it must of course be borne in mind that we are an emerging entity, an emerging movement, and have no means of simply refraining from doing that which could be refrained from in such a case, as in the Goesch-Sprengel case.

The obvious thing would be – I would almost say – the most obvious thing would be to ignore the whole matter. And one would not concern oneself with it even if one were a corporation recognized by the world that had no need to concern itself with such matters!

It is not only from Dr. Goesch, but from many sides – from outside the Society, from within the Society.

One can form an opinion about this, which can ultimately be summarized in the words with which I once summarized what I wanted to say with regard to certain press attacks of this or that kind. I will just refer to a press attack that was made on my last lecture, which I gave in Zurich, and which was then written by the Zurich correspondent to Germany and reprinted there in the most incredible way in numerous smear and tabloid newspapers, newspapers that have a certain circulation.

It is only right that I should not answer such things at all. And I said at the time in such a public lecture: As long as it is possible, I must myself, in view of such attacks as that which came from Zurich at the time, stick to my old habits. — Not true, that is what one can always do in such a case. But one must not forget that we are, after all, a much 'attacked society', a society in which the attacker is easily believed. Yes, one can say that hardly anything is stupid enough to be spread and not be believed — believed out in the world about our society. So one has to say: Of course we are obliged not to adopt an ostrich-like policy in all cases, that is, not to bury our heads in the sand in all cases. Not true, for example, strange things have been reported about Mr. Goesch, reported by people whom one must believe, not just may believe in this case, but must believe in this case, given the various circumstances. For example, it was said that he had written letters to various people in Germany saying that the measures taken against him by the central board in Germany had given him a certain reputation. Now, however, individual members of the Anthroposophical Society had promised to help him out with certain funds, and he had therefore run into financial difficulties and could very easily be compelled to do more and to hand things over to the public.

So you see: I say that these things have been reported by those who have received such letters. Isn't that right, Ms. Grosheintz?

[Probably Nelly Grosheintz:] Yes, certainly! I have also read about it.

Dr. Steiner: Well, Dr. Goesch has written such letters. I'll leave it to you to characterize such things yourself. He is also said to have written that the behavior of the central committee has led him to not receive the money promised by his father for support, and that he is therefore forced to reveal these things to the public bit by bit.

A lady wrote to Dr. Goesch in a rather benevolent way – really in a rather benevolent way – and pointed out to him that he was dwelling on trivialities. Today you have heard Mr. Bauer's characterization of the incredible things he dwells on. He replied to the lady, roughly, not quoted verbatim, but roughly: as long as the lady in question stands by the point of view of Trottelism, which she expresses in her letter, he does not want to descend to the level of her mental state; he can only communicate with her when she has come out of Trottelism, out of her foolishness.

Now, however, this letter stated – because the lady in question had said that the matters were insignificant – that he had to tell her that the matters would no longer be insignificant if brochures could be found in all bookstores with the title: “The Central Council of the Anthroposophical Society. - The central board of the Anthroposophical Society's defamation of an innocent woman.” This brochure could be found in all bookstores and articles with such headlines in all journals. So you see, things can lead to more, and they must actually draw our attention to one thing.

I do not need to say all these things today; I can possibly, as I have often done, include in lectures such things that are yet to be said about the basic conditions of our Anthroposophical Society. But I would like to say this: There have already been enough attacks from within our society over the course of the two times seven years, in the most diverse forms; and actually very little has been done in defense! I say this despite the fact that some members have recently taken it upon themselves to write defenses and various articles, which is certainly very commendable. However, I must note – although it might even seem silly to note – that the defenses that arise in response to attacks are by no means the most appropriate defenses; because as a rule, nothing else comes of it than: Someone attacks – in the same way as Dr. Goesch did – and you respond. Of course you don't convince the person who attacked you; you can't be so naive as to believe that you can convince someone who has attacked you in such a way! He replies again; he replies in an even worse way, and the matter becomes – I do not want to use the word that was used earlier, because Confucius already said that one should love one's fellow human beings, but love with moderation. Therefore, I do not want to repeat the word that was used in the plenary in this context, but I will try to choose a more moderate word – I will just say that this leads to an 'endless to and fro', in which, of course, the one who has the necessary composure will always have the last word; and something, as the saying goes, always sticks! These defenses of our cause, which take place in response to attacks, will certainly be necessary in numerous cases and will also be good in numerous cases; but these defenses, which take place in response to attacks, are not the most important ones. The most important ones are those that spontaneously and positively do something for our cause – that do things for our cause because it is their own cause.

Now suppose you put all the attacks on one side and on the other side everything that has ever been done in defense of our cause, and you would really get a strange picture!

The fact is that we also need some initiative to be taken, something to be done and arranged by members in a positive way. It is silly for me to say this, of course; but now that the Society exists, the Society must behave not only as a community of people who receive something, but as an instrument for leading our spiritual movement into the world!

But then it is necessary that the society has members in its bosom who feel certain obligations, depending on their abilities, to do or refrain from doing this or that for the society. In the latter respect, much will have to be done! Just yesterday, I was told a strange case that has no significance for the public, but is symptomatic nonetheless, because such things are taken up, and – isn't it true – really also in the omission of such things, a clever way to defend our society could lie.

A short while ago, a picture of Dr. and I appeared in a newspaper. And this newspaper was, as I was told, ordered from a Basel office. I was told: “The order for the magazine was undoubtedly taken by a member and said: ‘There they are, the master...’ – to the shop girl there!”

These are things, aren't they, that don't exactly help – if you don't refrain from them – to put our society in the right light, and which are really, forgive the harsh expression, something that must be said: a mere stupidity. Well, stupid things are also a gift from God; but, aren't they, they usually don't remain or at least often don't remain in the circles in which they occur.

If you consider that there is actually nothing particularly wrong in the nice article in the magazine “Heimatschutz”, the way one has had to complain about many things lately, because, isn't it true, there in “Heimatschutz” are views - the things can of course be refuted - there are views - certainly, views which are foolish – but they are views, with the exception of one fact, a single fact, which unfortunately could be true: that the gentleman who wrote this peculiar article heard in the 'Iram of people that there is a model, and, isn't it true, that the things are made according to this 'wax model'. And all the comments he makes about it give the impression that strange things seem to be being said in the various 'trams.

So there you have the introduction into the public sphere of things that are simply said here or there – and that would be better left unsaid – and then the introduction of such things into the public sphere. And, no, we are just becoming a thing; we need to be careful not to throw stones in our own path. Of course, it is always the same thing that we have to say; but it is necessary to bring these things forward because it is so widespread in our society, something I have already pointed out, and have also pointed out in these lectures. These things are always being forgotten; they are forgotten over and over again; they do not become part of our ongoing practice. I am completely convinced that the best suggestions have already been made from one person to another; but as a rule it does not last long.

Many meetings are held on this or that subject; but when it comes to actually implementing such an initiative with real determination, as is necessary for an emerging movement, then comes the forgetting that plays such a big role. And that is connected with what I want to emphasize: we should not wait until attacks occur, but we should be clear that we really want to see ourselves as an instrument for the spiritual-scientific worldview, and that we really do what we can do. And that we really refrain from doing what we could easily see we should not do.

And this is perhaps not even of so little importance within society itself in relation to what is done in society. It sometimes really leads to the greatest difficulties when someone simply says something, the other hears it, someone else is already telling something different; with the third it is the opposite! We hear these things every week. And how much of it we have had to experience since we have been back here, it could be a great work if it were all written down.

But as I said, things like the “picture in the magazine” also have to be considered; because things keep happening over and over again, keep happening. Of course not exactly the same, but they keep happening in this form or in that form and then even appear in public! Why is it necessary to talk about something like the wax model on the electric train? If you show people the wax model during construction, they will naturally get a different view; but from the way it is communicated in the article, you can see how such things are talked about on the electric railway.

Furthermore, it is precisely in this area of false propaganda that the most diverse things have been achieved in connection with our construction in recent times – one can already say – starting with that article that once did us so much harm, which appeared in the “Matin” soon after our construction began, and continuing with various other things.

So it is necessary to reflect on the living conditions and communicate in such a way that things are no longer forgotten, and to see, don't we, that things really lead us into the impossible.

So it has now become necessary for Dr. Steiner to resign from the central board in Germany, from the central board of the Anthroposophical Society. Just imagine if the other central committees also somehow feel that it is not working. Where would that leave us? The principle of not supporting those who have to work is too widespread among us. I would say there is a certain lack of enthusiasm for certain things. This is something that belongs to the imponderables; you can't grasp it, you can't really put it into words either. But I must now say: if at all, such a letter as the one read today from Mr. Bauer to Mr. Bauer could be written, if such things can be written, such as these strange quote-fabrications and so on, then – yes, I can't say anything other than: I feel much too little that there is any sympathy, any enthusiastic support for what should be in society, that one feels sufficiently how outrageous it actually is when those people who work in the interest of our cause can be attacked in such a way. In such matters, there is a tendency to brush these things aside, to prefer not to worry about them.

There is still far too much of that horrible tendency here, which we could observe in the old Theosophical Society, where a great deal of time was spent describing the greatest heights that man has climbed. Just read the (aforementioned report), where one climbs up so high; higher and higher points of view – that is very nice if one can revel in it, and possibly also tell at the tea table that such things exist.

In this way, we cannot get involved in dealing with things, because we have to be clear that if our movement is to go through serious times, then it can only happen if we really take things in their full dignity and in their full depth. We cannot keep saying: our society is based on an occult foundation, and therefore certain things must not occur in our society, and then take the view: Yes, it is not nice to deal with these things, we should not spend nice hours with these things. - We have to communicate, and we have to know that the central board has experienced such attacks in these three years since the laying of the foundation stone for our local building. And I must say: it is part of the times we live in to take these things very seriously and to be so imbued with the feeling that the central committee is truly put in a position by them that we must all approach it with the most enthusiastic feelings of gratitude after it has experienced such unjust attacks – not so, I would say, passive towards it.

The Central Committee, so to speak, must be regarded as the flesh of our flesh when I speak in relation to society. And really, if one could feel a little more the members' heartfelt involvement with these matters, not just the apathetic going to lectures or the heartfelt involvement in all the things that affect the welfare of the Society, then this would be a fact that could evoke the feeling that our Society is viable!

The apathy that can be found in some things is what is so terribly, fundamentally – allow me to use the expression – so terribly painful and wounding: the apathy of not paying attention to things if they don't concern you personally.

Enthusiastic sharing, enthusiastic support, especially for those who have to work, that is what is not felt. These are imponderables; but they are not felt. It had to be said before.

Don't take this as an attack, but it had to be said. For example, I would have expected different things to be said today, after hearing the outrageous letter to Mr. Bauer, and that words would have been found for what it

actually means when people emerge from the bosom of our society who, after having first fanned the whole attack, hurl such things at the man who has joined the movement in such a selfless, devoted and self-denying manner – given these other difficulties – in such a self-denying manner for the movement. This is a fact that must be faced, and we must not remain apathetic about it, but must try to make amends in some way. Somehow we must find ways and means to really protect the spiritual movement to which we want to belong.

That is what I wanted to say, as I said, without it being an attack.

These are imponderables that one feels: this not wanting to stand with one's whole personality for the things in which one believes one can and should stand. It is an outrageous thing that such a letter can be written. You can, of course, say: it cannot be prevented. Of course it cannot be prevented. Even more terrible letters have been written; not a week goes by without even more terrible letters being written; but there is also a great deal happening within the movement itself that, if it did not happen in this way, would prevent such attacks from coming about in such an outrageous way from within the bosom of society. If you were to follow the history of each individual case where attacks arose from the bosom of our members, you would see that many things could have been done by our members before they happened that would have prevented the case from coming to such excesses.

Mrs. Peelen: I didn't feel it was necessary to say a word to Mr. Bauer about this matter, because all of us here have such reverence and love for Mr. Bauer that he knows how painfully this letter has affected each and every one of us , so that we really are incapable at this moment of finding words to tell him how each of us probably feels affected by it, and that we couldn't find words to tell him how great our love and admiration is. He knows that and must have felt it during the time he worked here. Dr. Steiner: But if we can never find words, then we will constantly be beaten by those who find words.

Michael Bauer: The essential remains: Where in our circles more and more voices express themselves, which ultimately boil down to fending off an attack for personal motives, that we counteract this in good time if we only know where we stand /unclear text passage]. Because it is quite certain that a whole range of such things would never have become so big if the members themselves had not repeatedly allowed these things to grow by adding to them when listening or speaking. If something had been done about it in time, something would certainly have come of it, especially on this point – especially this point of view, that we have to work positively, [that we] have to gradually learn and apply defense in a positive way, [especially this point of view,] that this thought has come to quite a few minds recently. And time and again, one person or another has said it to me. And I am hopeful that the time is not far off when our society will do its duty in a positive way in this regard. In one way or another, many things have come to light recently. I am not saying this now to reassure us, but to show that we can still have hope. I recall, for example, Albert Steffen's beautiful essay on Dr. Steiner, or Dr. Boos' work; and then Dr. Beckh's work on Buddhism, which does not speak about our movement, but says a lot from within our movement.

And so I hope that the words that Dr. Steiner said most recently will lend support in this direction. The will and the need to work in this direction is now present in many people. If we do not forget it, something will come of it.

I will now conclude for today.