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The First German Movement In Its European Setting (1270-1350)
Page 13
Despite his radical position, he was not unaware of the perils and pitfalls of mysticism. He foresaw that many would fall prey to the temptation to take short cuts in the spiritual life. Tauler's fears were soon confirmed by the degradation of spiritual discipline which occurred in religious life in Europe from the fifteenth to the nineteenth centuries. He easily saw through the "free spirits", (Note of the author: cf. the free spirits of German theology.) those mystics of human reason who take their own lesser light for the light of God himself, and suppose that their unruly natural desire is God at work in them because they "know" they are capable of attaining God [47]. The others were harder to catch. Some might have received great things from God - secret things, revelations and gifts. Some might even have religious genius or have spent much time training themselves spiritually. Yet, Tauler pointed out, they had not really abandoned their own "I"าณ. At bottom they clung to their identities [48]. Others believed that they had become, through their services in religion, their own Jerusalem and the Kingdom of God on earth [49]; they let themselves be seduced by the "sweetness of the spirit". Although such people had travelled only half way along the road of self-negation, they foolishly claimed to have God. In fact, they were only tasting the fullness of their own earthly nature [50]. Such spiritual practices and endeavours merely imprisoned them in self-love [51]. Tauler was well aware of the dangerous effect which Eckhart's preaching had on many minds. His sermons poisoned them [52]; they were misled by them and thought that by short cuts, easily and at little cost, they could attain the furthest reaches of wisdom and truth.
Tauler saw this world of the late middle ages with singular clarity. He observed its pursuit of God and the spirit and its yearning for riches and well-being. It was impossible for him to know that he was witnessing the birth-pangs of a new age. He could only see how lust for spiritual and temporal power and dominion was present in all classes, high and low alike. His answer was to declare that man must abandon all things - "leave them to God". When he has become perfectly resigned (gelassen), he must press and strain toward God, careless of Heaven, Hell or the devil. Neither love nor sorrow, nor a "god of his own thinking or making" [53] ought to hold him back. Such was the new age! As with the Fraticelli, Tauler's conviction of its coming had an eschatological basis. The Church was as torn by sects as in the days of Dominic, when God had been ready to destroy the world for its evil deeds; yet there was hope because man could see far more of Christ than ever his disciples saw [54]. God called his chosen friends and brothers, to whom he gave himself utterly, here, today and in eternity: "Is this not a wondrous thing and a festive, joyous and blessed life, (Note of the author: cf. Fichte) we in God and God in us, here in time and there in eternity and unspeakable bliss?" [55]
Cf. Meister Eckhart von Friedrich Heer ||| Mail: Heer, Tauler & nazism
