The Rudolf Steiner Archive

46. Faith, Love, Hope

My dear Theosophical friends!

[ 1 ] When we, as Theosophists, engage with the knowledge provided to us through Theosophy, the question sometimes arises with great intensity: What significance does delving into Theosophical insights actually have for human beings?

[ 2 ] In this context, another question arises: Why should this theosophy become particularly important to people in our time, given that in other eras people have done without it and have not sought it?

[ 3 ] These two questions lead us to examine Theosophy itself to determine what in present-day human nature gives rise to the desire, the impulse, toward Theosophy. For indeed, countless souls today are drawn to Theosophy simply by virtue of what they are, feel, and sense, so that one could say: If Theosophy did not exist, these souls would long for something that is simply not there and would remain unsatisfied.

[ 4 ] Why do these souls crave this very special spiritual fulfillment? If you reflect on what you know from Theosophy, you will come to realize that the nature of the human soul has changed over the millennia, and that its innermost character is somewhat different than it used to be. And anyone who even superficially surveys the history of human soul development will immediately discern the great difference between the lives of the ancient Greeks and Romans and our own inner spiritual life.

[ 5 ] We don't even need to go back that far. Let's compare the spiritual development of the most profound individuals of the twelfth, thirteenth, or fourteenth centuries—the great mystics.

[ 6 ] When we look back at the inner life of, say, Meister Eckhart or Tauler—who have influenced many other souls—we find a word that can describe the mystical-moral ideal of these people: serenity. This serenity was demanded. It is precisely what these mystics require of those who are to attain a deep awareness of God and Christ. It is that state of mind in which a person allows the small and difficult events of life to come upon them with a certain calmness of soul, so that they cannot be thrown off course by the terrible things that befall them, nor can they be driven “to heaven-high jubilation or to deathly sorrow” by something joyful or something sad. Equanimity in enduring both joy and pain: that was serenity. People sought this serenity because they knew that the inner life of the soul could not develop in any other way. Life in relation to the divine, to the spiritual aspect of the world, cannot develop in any other way than when the soul is able to face the world with serenity.

[ 7 ] The storms of the soul close off that which is meant to let in the divine, the godly life that is meant to fulfill the soul to its own satisfaction. These storms drive from the soul that which brings clear insight into fruitful moral principles and ethical impulses. A true awareness of the divine-spiritual that pulses through the world could only be attained through the soul’s equilibrium, through serenity, as in the case of Johannes Tauler and Meister Eckhart.

[ 8 ] A well-known account described to us by Johannes Tauler of how he preached to the congregation before he experienced God within his own soul, and how completely differently he was now able to speak from the pulpit after he had been granted the experience of God within his own soul.

[ 9 ] We can say that when we delve into the sermons of the ancient mystics or into their impact, it differs greatly from the way souls can be influenced in our time. It is no longer possible to have the same effect today as it was back then.

[ 10 ] If we seek the objective reason why this cannot be, we find that our souls have become different; that back then, among the faithful community, there were still other souls in which an inner essence was hidden—one that contained the divine within it—unlike the souls of people today. Back then, it was possible to draw something out of the souls that is no longer possible today. It is the inner God who slumbers in every soul and who, since that time, has retreated into deeper layers of the soul. In those days, it lay more in the upper layers of the soul; today it lies deeper. And in the upper layers today lies what a person can muster in terms of understanding of external worldly phenomena—that which shapes the character and the soul.

[ 11 ] We know the unhappy Nietzsche, who gave voice to what lived within his own soul. Despite everything, Nietzsche would have become a devout Catholic, because that was the only way he could satisfy his soul.

[ 12 ] Among those who wish to live out their true selves is [Langbehn, the author of the book Rembrandt as an Educator, which was published anonymously under the name “By a German”]—what a stir that book caused! In 1900, [Langbehn] converted to Catholicism and died a devout Catholic. There is indeed something illogical about someone who merely wishes to express what lives within him being pressured to adhere to a religious creed. There were even doubts as to whether the “German Rembrandt” was still in full possession of his faculties when he converted to Catholicism.

[ 13 ] No matter what religion a person belongs to—if he is truly devout, he will ultimately reach the same goal through any religion. It will lead him to the same goal. Anyone who believes that he can come to Christ only through the historical Jesus is mistaken.

[ 14 ] There was a unity between Meister Eckhart and Johannes Tauler and those who listened to them. They were able to express what lived in the very depths of their souls, and they believed they were expressing true Christianity by articulating what lived in the innermost recesses of their souls. The inner self, by expressing itself, can incorporate Christ into the Word. They find Christ—or the World Spirit—who can satisfy their entire spiritual life.

[ 15 ] The souls of earlier times are to the souls of today what the respiratory organs of fish are to those of higher animals. Since that time, the spiritual atmosphere has been transformed, and today human beings have, as it were, a different spiritual respiratory organ; and people today will increasingly need insight into what surrounds us as spirit. Thus, we can attain true self-knowledge today—and bring the soul to inner peace and harmony—only by experiencing the phenomena of the world through understanding. Only when we truly immerse ourselves in Spiritual Science and strive toward higher realms will the knowledge of spiritual realities be revealed to us. This is theosophy.

[ 16 ] We can no longer so readily draw the divine-substantial content from our souls, because it has receded into deeper layers. Today, we need theosophy. We must have an understanding of the spiritual realities of the world, and this is what theosophy seeks to give us.

[ 17 ] Meister Eckhart and Johannes Tauler were still able to speak (?) and, through serenity, find the innermost depths of their souls. But what could once be achieved through serenity is no longer possible today. Everything we could muster today in words—no matter how beautiful they might sound—everything we could say today would be infinitely mundane compared to what those masters were able to say with their words, imbued as they were with a spiritual fire.

[ 18 ] We must produce the same effects today; but in a completely different way. What would happen if that serenity were not cultivated? Right now and in the future, serenity will be even more necessary; but it must be instilled in our souls in a completely different way: by learning to guide our souls in the proper manner. We must begin from the exact opposite direction than before. To do this, we must acquire some knowledge. Those who do not wish to learn will not be able to find the thread. We have acquired some concepts regarding the nature of the soul: the sensory soul, the intellectual or emotional soul, and the conscious soul. We cannot do without these distinctions if we wish to understand ourselves. There is a great difference in the individual aspects of the life of the soul.

[ 19 ] When Meister Eckhart and Johannes Tauler spoke of serenity, they were addressing the feeling soul. Today we must speak to the conscious soul, turning to insight and thought. Up until the thirteenth century, the focus was on the feeling soul. Up until the sixteenth century, the influence was directed toward the intellectual and emotional soul, and since then—and today—toward the conscious soul. (Giordano Bruno influenced the intellectual and emotional soul; the Copernican worldview.) Today we must turn to thinking; we must speak to the conscious soul. The souls are urging us to do so.

[ 20 ] It is fair to say that not much time has passed since the dawn of human thought. Without being frivolous, one can say: Souls who are good Catholics or Protestants—or whatever religion they may belong to—and who strive spiritually to move forward will reach their goal. It is the goal of Theosophy to bring all religions together in a synthesis, that is, to merge them into one. One can become a Theosophist anywhere—a Muslim within Islam, a Protestant within Protestantism, and so on and so forth—and [it makes no difference at all] whether one was born in this or that place.

[ 21 ] If today the soul, within the conscious soul, is moved by what we can offer through Theosophy, those who have the patience to process this through serious work will attain serenity. An ascent into the higher worlds is possible only through serenity, and Theosophy leads us to this. We must first foster an understanding of the spiritual foundations of the world, and in doing so, we will achieve liberation from egoism. We see within ourselves the meaning of the universe; [we see] but also the responsibility to draw our moral impulses from the entire meaning of the universe. It is a merging into the meaning of the universe, and only this brings inner harmony and bliss to the soul. The feeling of abandonment can be overcome through theosophy. Theosophy must win over people’s souls; otherwise, people would collapse. People who lack inner stability will become more common and can regain their footing only through theosophy; however, it must not be one-sided. We cannot manage with inner strength of character alone.

[ 22 ] In days of old, a word of comfort meant much more than it does today. Such a word was filled with the fire of the heart. Today we are no longer able to exert such an influence from soul to soul. You will often hear today that a person suffers from anxiety and fear; but because we can no longer influence the feeling soul as we once did, it will take more effort for a person to free themselves from these feelings. But there is something we can work on. Today we can cultivate the struggle against selfishness, self-will, and obstinacy. And this struggle is connected to the conscious soul. Through the educational principles that Theosophy provides us, we can drive feelings of fear and anxiety out of the soul. A soul imbued with a genuine sense of the theosophical teachings will recognize what pathological states of fear and emotion can be. We do not merely distinguish between facts. Certain [moral matters are connected to the physical body].

[ 23 ] What we today express with the word “faith” is found in the astral body. [There is much debate about what the object of faith is. But just as the sun would still shine even if one were to deny its existence, so too may people deny the existence of God—yet God is still there.] How often does a person say to themselves: “I don’t want to believe in anything anymore.” — Yet in the astral body, this need for faith remains. This doubt manifests as a weakness of the soul. Through theosophy, one seeks to clarify: “I believe because I know why I believe.” — But this knowledge must be brought to the soul. A soul that cannot believe must be driven to despair. The astral body demands faith.

[ 24 ] The etheric body needs love. And a person who cannot love—whose etheric body must wither away. It will become increasingly clear that love can only be of benefit in the world if it is based on understanding and wisdom. We must not say: “Love is blind.”—Love should make us wise. The ideal of love stands on theosophical ground, where we penetrate into the true nature of things, into the true essence of things. This love is necessary, for only true theosophical love will eventually work its way into the physical body. Without hope, the physical body cannot thrive. Hope is, at the same time, confidence.

[ 25 ] Human beings are most effective on the physical plane through physical (?) work. They must not hesitate because of the possibility of failure, but should be imbued with the conviction that the work they do must bear fruit. Causes must come into being as effects.

[ 26 ] True hope, strong hope—how can they be instilled in the modern soul? We must grasp the laws in the context of life to life and must grasp the idea of reincarnation. For those who have correctly understood this idea of reincarnation, it will provide a strong backbone when they must witness hundreds of things coming to naught. Moral causes do not occur without moral effects—that is the correct view. He knows that failure is maya, that the truth is, after all, that somewhere, causes that have been properly set in motion must produce the corresponding effects. Nothing but maya can come to us from the physical world. What matters is action and knowledge.

[ 27 ] We must acquire a new faith (astral body), [a] new love (etheric body), [a] new hope (physical body).

[ 28 ] Our time is a crucial time. In the twentieth century, even more souls will emerge who will experience what Paul experienced on the road to Damascus. The first pioneers are already incarnated and will be privileged to experience this great event in the course of the twentieth century. This is connected with the birth of higher soul powers. Humanity would not have evolved if Christ were to return in a physical body. Christ will be visible not only to those living in physical bodies, but also to those who find themselves between death and rebirth. But [the deceased] must have heard about Theosophy in their previous lives. For on Earth, in physical incarnation, human beings must acquire this knowledge. Those who refuse to be enlightened about this will not be able to do so after death; they cannot experience the Christ event.

[ 29 ] It is important to note what Eastern world history has repeatedly stated: The greatest preparer is Gautama Buddha. He has done the most to prepare today’s Eastern humanity. The greatest impetus in Earth’s evolution is the Christ event. What Buddhism is must be properly understood. If one investigates, one will be able to understand it. The individuality of Gautama Buddha will no longer appear in a physical body, but will act upon the physical world from the spiritual realms. 5,000 years after the Buddha’s enlightenment under the Bodhi tree, Maitreya Buddha (“the Bringer of Good”), whose words will then contain magical powers, will appear—3,000 years from now. He will be the greatest teacher for Christianity. The Bodhisattva who is to come in the twentieth century will point to the etheric body of Jesus and will also be the very individuality recognized in occultism as the Maitreya Buddha, destined to appear in 3,000 years. Today, the appearance of the Maitreya Buddha would not yet be possible.

[ 30 ] We must articulate moral principles; we must reconcile morality with intellectuality. An immoral person will become increasingly foolish. A moral person will also be a wise person.

[ 31 ] In the higher worlds today, one can gain a glimpse of what the Maitreya Buddha will bring in 3,000 years. The majesty of this teaching will harmonize all the sentiments of Christianity. Theosophy, so to speak, forms the first building blocks of that age. Theosophy, as an intellectual reality, acts upon the soul of consciousness. Human beings will become capable of influencing even the physical body. The flesh will become strong and pure. In this way, the Earth will be able to be raised to the level of heaven before the Pralaya. Intelligence will arise from within morality. With full consciousness, human beings will now become theosophists. We will come to understand the significance of Christianity. A deepest longing to ascend and to experience and live through this will fill our innermost being. We immerse ourselves more and more in the Spirit and regard it as our duty to work our way into it. Even if we do not seem to be growing, we must nevertheless be aware that even the smallest work, done in all humility and unseen, raises us one step higher in spiritual life.

[ 32 ] We must be imbued with the seriousness and dignity of theosophical work. Theosophists, with their way of thinking—even if they are considered foolish by others, as so often happens and as one so often hears—how much they can thereby serve humanity! Theosophy will have a transformative effect. Wherever work is done for Theosophy, even in the smallest of circles, work is being done for eternity.