# The Mission of the New Spirit Revelation

## GA 127 — 14 June 1911, Vienna

### VII. Faith, Love, Hope

It gives me great joy to be able to greet you again today on my journey through and to be able to speak with you about some theosophical matters on this day. In doing so, we may touch on a topic that is more closely related to the emotional life and yet it points us upwards and can point us upwards into perspectives that will teach us about the connection between human beings and the great starry worlds, with what we call the macrocosm.

Today I would like to start with an observation, a motto that runs through human history and which, on the one hand, expresses man's longing to come close to his higher self, but on the other hand, says how little he can reach his divine self. In Greek history we find Socrates going about teaching people, directing them to virtue by means of simple concepts, to everything that is close to the human mind. Socrates, the Greek sage, wanted to turn the gaze of his contemporaries away from the external world of nature. While his predecessors thought about the underlying principles of the great natural phenomena and sought to explain them, it is said of Socrates that he is supposed to have said: What do we care about nature, the trees, the birds? They cannot teach us how to become better human beings. — This sentence contains an error. But what matters here is not whether Socrates makes a mistake, but what he wanted. He was one of the greatest sages in the world, who even paid for what he wanted with his life.

One of his maxims has been preserved. Its content strikes every human soul that wants to know itself: he taught virtue, morality. If man could truly understand it, he would act accordingly. If man departs from morality, it is only because he does not yet fully understand it. Virtue can be taught. The human heart objects that human nature is weak, that it often fails in virtue. He who gave this saying the form in which it lives in many hearts, lives in such a way that it is an expression of the deepest regret, of apology, Paul, gave this saying the form: Strong is the spirit, the flesh is weak. Many see what virtue consists in and yet cannot follow it. This dichotomy runs through all human nature. You only need to write this saying in your soul and you have recorded the dichotomy of human nature. There is something in man that transcends him: higher human nature transcends lower human nature.

Through Theosophy we are accustomed to seeing human nature not as something simple. The soul of man appears to us as a trinity. Here we must remember the development of our planet, its earlier incarnations, which it has gone through and in which man has also been developed with it. The first incarnation of our planet was the Saturn state. Here the germ was laid for the physical body of man. After this state had lasted a long time, the planet disintegrated and reappeared as the sun, with the powers of the life ether. In this state, the etheric or life body was added to the physical body in the germ. After a long time, the planet disintegrated and reappeared in the state of the moon. In this state, the astral body was added to the human physical and etheric bodies. And after this state had also gone through dissolution, the earth embodied itself in the form it has now. As a fourth principle, the germ of the self was now added to man.

Saturn, the sun and the moon are a trinity: the past of the earth. During this time, the human trinity has developed: physical body, etheric body, astral body. These are the human past. The I is the present. Its future lies in what it works out of the lower trinity, what spiritualization is achieved in the process. By penetrating and learning to control the astral body, the I transforms it into the spirit self or Manas. By penetrating the etheric body, the I transforms it into the life spirit or Buddhi. By penetrating the physical body, the I transforms it into the spiritual man or Atman. This is the upper trinity, the future of man.

Now the I is also threefold, for the soul has three aspects, three basic powers of which it consists, which can never be separated or torn out of it. These three powers are what we have called the sentient soul, the mind soul, and the consciousness soul. They are parts of the individuality that is gradually emerging into consciousness. We can also describe them in our own words as wisdom, individuality and morality. In the sentient soul, we feel the inner soul; the astral body can be regarded as the exterior of the sentient soul. The I, which is becoming conscious, struggles out of the soul of understanding. Within the adult I-forces, the consciousness soul is experienced as the inner self, the spiritual self as the outer self.

Is there anything that can suggest to us that what has just been said is true? To answer this question, let us consider what we have become through the stages of human development. We stand in the middle of the past lower triad and the luminous spiritual-soul triad. Today, we want to describe this triad with words taken from direct life, not as in the book “Theosophy”, where it is scientifically presented. What is it that can mean so much to us, our deepest spiritual shortcomings, our spiritual longings and dissatisfaction, what is this trinity when we look at our cleverness, individuality and virtue, at all our striving that can fill us with bliss or disharmony? This is the trinity that we can describe as faith, hope and love. They are the three fundamental powers of the soul that can never be taken from it. Faith – what is faith? Faith is a power of the soul that can never be completely wrested from the human soul, and it lives in every human being. There has never been a nation that did not have it, no religion has allowed itself to be deprived of speaking of it. It is the yearning for faith that permeates the world. The soul always wants to have something to hold on to. If this yearning for faith is not satisfied, then the tormented soul is in a bad way. If it is deprived of what it can believe in – as happens through materialism – then it is as if the human body were deprived of the air it needs to breathe. Only that the process of suffocation of the body takes a very short time, that of the soul takes a very long time.

One often reads sayings like: knowledge is power – and the like. Now, at the beginning of the Bible, a peculiar word has been found that has not yet been properly appreciated to this day. There is talk of the tree of knowledge and of the fruit of the tree of knowledge that is eaten. This is to be taken quite literally. Knowledge is nourishment, knowledge is nourishment for the soul. The soul eats of that which we absorb as concepts from Theosophy. It eats of that which it believes, and it has healthy nourishment only from that which Theosophy offers it.

Faith, say the scientists and materialists, is an outdated point of view. I only believe what I know, says the modern man. This is a mistake. Belief is not a regression into the past, because belief and knowledge do not form a contradiction. But knowledge is changeable and cannot satisfy the need for faith in the human heart. When material science claims that the world is composed of atoms and came into being by chance, the human heart quite rightly says: I cannot believe that, I find no satisfaction in this hypothesis. And because man cannot believe, because he has nothing to cling to with his sense of faith, that is why the human soul is not healthy, and this unhealthy soul makes the body sick. This is how nervousness in the modern sense arises and gets worse and worse. This is how the soul affects the body and the person who has become so affects his environment, which he drags down and makes sick, and his descendants. This is why humanity is degenerating more and more, and unfortunately it will continue to get worse and worse. It is materialistic science that gives people “stones instead of bread”. The soul has no nourishment, although the intellect is overflowing with knowledge. And such a person then goes around not knowing what to do with himself, he does not know what to hold on to, and just as if one were to take away the air to breathe, the human soul suffocates from not having any nourishment, no spiritual sustenance. Theosophy has therefore come into the world to provide humanity with nourishment.

When we come together to study Theosophy, we do not do so like other associations that deal with literature, fine arts, social problems and the like. We do not practice Theosophy out of curiosity, but to satisfy the urge to believe, to nourish the soul. Therefore, we allow the theosophical concepts, feelings and sensations to affect our soul.

If we now consider this in terms of the evolution of the world and of humanity, we must remember that during the lunar state of the earth the astral body was added to the human being. What is this astral body? It consists of forces that must always grasp something, that must always attach themselves somewhere. In their effect, these forces are what we experience as faith, as the power of faith. The astral body is the source of faith itself. It must therefore receive nourishment if it is to develop, if it is to live. The desire for nourishment is the yearning of faith. If this power of faith cannot be satisfied, if the faith is deprived of one thing after another that it could hold on to, if it is not offered good spiritual nourishment, then the astral body becomes ill and through it the physical man also. But if he receives satisfaction from the concepts, ideas and feelings that Theosophy draws from the truth, from the depths of world knowledge, then he has the spiritual nourishment that appeals to him, then he has his satisfaction. He becomes strong and healthy, and the person himself becomes healthy. The views have changed a great deal over the past century, right down to the word. A hundred and thirty years ago, a man was called nervous who was a strong fellow, with strong muscles and full of strength. Today, a nervous person is a dissatisfied, weak person, a sick person, one whose soul searches unsatisfied for what it can draw nourishment from. From all this it follows that we can justifiably call the astral body the body of faith.

A second basic power is love. No one lacks it, it is always there, it cannot be eradicated. Anyone who would believe that the greatest hater, the greatest egoist, has no love, is mistaken. To think so is quite wrong. The longing for love is always present here. Whether it is sexual love, love for a child, for a friend, or love for something, for a work, it is always there. It cannot be torn out of the soul because it is a fundamental power of the soul. But just as man needs air to breathe, so he needs the work of love, the activity of love, for his soul. Its opponent, its hindrance, is egoism. But what does egoism do? It does not allow love to work outwards, it presses it into the soul, again and again. And just as air must flow out when breathing, so that man does not suffocate, so love must flow out, so that the soul does not suffocate from what is forcibly pressed into it. Better said: the soul burns from its own fire of love within itself and perishes.

Let us now remember that on the old sun, the human being was given the ether body as an inclination, that this fiery, luminous, shining part of the sun is the ether body. In it, however, there is given only another aspect of love, that which love is in the spirit: light is love. In the ether body, therefore, love and the yearning for love are given to us, and we can justifiably call the ether body the body of love: light and love.

It is a true saying: love is the greatest good. But it can also have the most disastrous consequences. We see this in everyday life, and I will give you an example that has been experienced. A mother loved her little daughter very much, and out of love she let her do everything, no matter what she did. She never punished her and fulfilled her every whim. The little daughter became a poisoner, and out of love she became so. Love must be combined with wisdom, it must become an enlightened love, only then can it truly work for good. The theosophical teaching is called upon to bring this wisdom, to give this enlightenment. And when man has absorbed in himself what is said and taught concerning the evolution of the world, concerning this apparently so far, so distant lying, what is communicated about the connection of man with the macrocosm, then man will become such that his enlightened love will face his fellow man in order to see into him, to be able to understand him, and thus become enlightened human love.

We often hear that life is dull and empty. This feeling even causes a kind of discord in the body. This is the effect of the unsatisfied power of love. When the world rejects our love, we feel pain. When we do something out of love, we must do it because the soul needs it, just as the lungs need air. Not out of scientific curiosity or to present a scientific opinion to the world – we have more than enough of that, because there are a thousand questions waiting to be solved – but to give humanity a sense of fulfillment, that is why Theosophy came into the world. We still gather in small groups, but these groups will soon grow larger and larger, and we will one day be able to solve the thousand questions of today.

Who will solve the social question? Those who theorize and debate about it? Never. The theosophical worldview and love will solve it. And truly, as paradoxical as it may sound, humanity will soon no longer even be able to grow potatoes – because the potatoes are already getting worse and worse – it will not even be able to grow potatoes without Theosophy! How can this be explained? Much of what mankind does today is instinctive, based on a certain instinct. However, this instinct must increasingly disappear. Why? Because the time has come for it to become conscious. People will therefore not be able to know agriculture without learning the truths of theosophy about the nature of the earth, the forces at work in it, and so on.

"The third basic power is hope. The human soul must hope, everyone knows that. Unsatisfied and searching, people go around in the world, and all too often one finds people to whom everything seems stale, to whom nothing gives satisfaction, to whom one thing after another slips through their fingers. It is dark around them, without prospect, without hope – so they say.

A great man once said: “Virtue without hope is the greatest crime, eternity without hope is the greatest lie!” And yet the power of hope is written into the soul; it is an ineradicable force that no power will ever be able to wrest from man. But if mankind is deprived of what it needs to climb upwards, the souls that are robbed of it will lose their security, support and stability, and so people will collapse in insecurity, they will be stupid and senseless. The theosophical principles of karma and re-embodiment satisfy the human soul's need for hope. They offer the lasting, that which leads into the future. What is an act, what is a thought, a word, that is thought by man and then torn away? Man and his deeds, man and his thoughts belong together, and it is illogical to regard an evil deed, an insult, for example, as atoned for if the perpetrator has not made amends for it himself. The law of causation speaks here: Man's life is bound to man, and he must go from embodiment to embodiment.

Lessing left behind the book “The Education of the Human Race” as the final result of his entire life. The thought that is the culmination of this work is that man returns again and again. What else have great minds, such geniuses as Lessing, thought of as the doctrine of reincarnation, namely, that the human soul develops further from stage to stage, that it continues to experience that which it has caused, on and on. It will only take a short time before the doctrine of reincarnation and the doctrine of karma will also be recognized in external science. And with that, humanity will receive something again that has been taken away from it by materialistic science: hope.

Why do we understand the essence of past cultural epochs? It is not literature or art history that gives us what the Greeks left behind. Far too little do both bring, it would not even be necessary to know about it. We have the achievements of Greek culture within us simply because we were alive at the time, because we lived through this epoch of culture, and we could not be what we are today if we had not lived through this epoch at that time. Hebbel left behind notes of a thought that he was no longer able to shape dramatically. In a school, a professor was practicing Plato with his students. The reincarnated Plato is among the students and gets one very bad grade after another, even punishments, because he - the Plato - does not understand the Plato! Again, the idea of reincarnation comes from the soul of a genius.

If the fruit of virtue did not depend on man, what would be virtue? How could evil be atoned if man himself did not have to atone for it! Eternity would remain a lie if man himself did not depend on eternity, if it did not concern him. Continuity through incarnations and reincarnations, that is what constitutes hope, and only through this can the hopeless souls, who cannot satisfy their longing for hope, become whole.

The germ of the physical human being was laid on the old Saturn. How so? Spiritually it was laid there, namely in that which should continue: hope. Therefore, the physical body can justifiably be called the body of hope. The characteristic of the physical body is its density. When the waves of the soul's life beat against the human body over and over again and penetrate it more and more, it is permeated by hope, by the certainty that something will develop out of it that lasts forever, that is imperishable. This desire for the satisfaction of hope, for a continuation of life, is a consequence of the soul's power of hope, and it is deprived of nourishment by external science.

Theosophy, its concepts, ideas and perceptions, gives it back to it, and that is the great mission of Theosophy: to make people strong in faith again, happy in love and enduring in hope.

If we take only the truths that Theosophy transmits to us and give them to the soul's power of faith for nourishment, then Manas will arise by itself, the transformation of the astral body into Manas will take place by itself. If we take only the truths and give them to love for nourishment, then buddhi will arise by itself. If we take the theosophical truths and give them to hope for nourishment, then the spirit man, atman, will arise by itself.

That is why theosophy is studied and thought about, not out of scientific curiosity. It is wrong to say out of laziness that one does not need to know all this. For the theosophical truths have been taken from the truth itself, they have been brought down from the great All, they serve the human soul as living nourishment, like bread, like air. If man, if humanity is not to suffocate, if it is to fulfill its mission, this nourishment must be brought to it, and that right now, because it is so extraordinarily necessary. That is the purpose of the theosophical study, and not a thirst for knowledge, not curiosity, or something even worse perhaps.