|Simplified Scientific Christianity
When Tannhauser emerged from the cave of Venus one of the first sounds which greeted him was the chant of a band of pilgrims going to Rome to obtain forgiveness for their sins, and this awakened within him an overpowering sense of his own delinquency. Therefore he kneels and exclaims in deep contrition:
While he is thus dejected and feels himself accursed, doomed to roam alone and unblessed through the world because of his unhallowed love for Venus, the minstrels come upon him, and recognizing him, endeavor to persuade him to accompany them to Wartburg, but as said before, it was the passionate love of Elizabeth that drove him thence, and he feels that he dare not approach her. As a last argument, Wolfram von Eschenbach tells Tannhauser that Elizabeth loves him. Elizabeth has never been at the contests of song since Tannhauser left, and Wolfram von Eschenbach, one of the purest and most beautiful characters in medieval history, endeavors to secure the happiness of Elizabeth by bringing Tannhauser back to her though he himself loves her, and it breaks his own heart to do so. On hearing this, passion fires Tannhauser's soul anew, and he sings:
On meeting Tannhauser at the castle, Elizabeth tells him:
To this Tannhauser replies:
Elizabeth then confesses:
Thus Elizabeth has inspired love in the hearts of two of the minstrels, Wolfram and Tannhauser, but how different this love is will be seen from the way each handles the theme in the contest of song, which follows in the second act, where the Lord of Wartburg opens the contest with the following words:
In this last verse we gain a true understanding of the relative scope and mission of knighthood and minstrelsy. It was the duty of knights to follow war, to defend with the sword all who were in need thereof, to fight with a strong arm the battle of the weak. In so far as a knight followed the code of honor then prevailing, and defended the weak, keeping faith with friend and foe, he learned the lessons of physical and, in a certain sense, of moral courage, which are so necessary for the development of the soul. Anyone who enters upon the path of spiritual attainment is also a knight of noble birth, and it behooves him to realize that he must have the same virtues which were required of knighthood, for upon the spiritual path there are also dangers and places where physical courage is required. The Spirit, for instance, cannot come to liberation without physical inconvenience. Sickness usually attends soul growth to a greater or a less extent, and it requires physical courage to endure the suffering incident to that attainment, after which we all strive, and thus sacrifice the body for the soul.
It was the mission of minstrelsy to foster this courage and to inculcate the finer virtues also. All minstrels, therefore, had that poetical strain which brings us in touch with the higher and finer things in Nature not sensed by ordinary humanity; but more than that, many among the minstrels in medieval times were Initiates themselves, or perhaps lay brothers. Therefore their words were often found to be pearls of wisdom. They were looked up to as teachers, as wise men, and were friends of the true nobility.
There were, of course, exceptions, but Tannhauser was not one of these, however. We shall find that he was really a noble soul despite his faults, and in fact we should remember that we are all Tannhausers before we become Wolframs. We all respond to Tannhauser's definition of love before we grow to Wolfram's spiritual conception as given at the contest.
Lots are drawn to see who shall begin the contest, and the name of Wolfram appears on the slip first taken from the box. He therefore commences as follows:
At the end of Wolfram's song Tannhauser starts as if from a dream. He rises and sings:
Here we have the true description of the two extremes of love; that of Wolfram being the love of soul for soul, Tannhauser's being the love of sense. One is the love that seeks to give, the other demands possession that it may receive. This is only the beginning of the contest, of which we shall hear fully later, but these being the definitions first given by the two chief exponents of love, it is well worth noting that Wolfram von Eschenbach stands as the exponent of the new and the more beautiful love which is to supersede the primeval conception.
Even to this day, unfortunately, the ancient idea is entertained that possession is the signature of love. Those who believe in rebirths in alternate sexes, should by this fact be sufficiently convinced that, as the soul is bisexual and our bodies contain rudimentary organs belonging to the opposite sex, so it is no more than proper and just that each human being regardless of the polarity of the present garb, should have the same privileges as the other.
During the contest the sublime and heavenly ideals of the companionship of soul with soul, is sung by the majority of the minstrels, and at each presentation there comes from Tannhauser a passionate retort defending the sensual phase of love. At last, enraged at their seeming insipidity, which he regards as sentimental nonsense, he cries, "Go to Venus. She will show you love."
With this remark his guilty secret is out. It is taken by everyone to mean that he has committed that which is the worst phase of the unpardonable sin, namely, intercourse with an etheric entity; and feeling that he is depraved beyond redemption, they rush at him sword in hand and would surely have killed him had not Elizabeth interceded, pleading that he be not cut off from life in his sins, but be given a chance to repent. Then a band of pilgrims is heard in the distance and the minstrels agree that if he will go and seek the pardon of the Holy See at Rome, they will spare his life.
When Elizabeth reveals the grief of her heart in her plea for Tannhauser, he at last sees the enormity of his sins and is seized with an overwhelming sense of his depravity. He, therefore, anxiously grasps the suggestion given him, joins the band of pilgrims, and journeys toward Rome. Being a strong soul, he does nothing by halves. His contrition is as sincere as his sin was brazen. His whole being yearns to cleanse itself from impurity that he may aspire to the higher and nobler love awakened in his breast by Elizabeth.
The other pilgrims sang psalms of praise, but he scarcely dared to look to Rome in the distance, saying, "God be merciful to me a sinner." While they refreshed themselves and slept in hospices on the way, he made his bed upon the snow. When they walked over the smooth road, he walked among thorns, and when he came to Italy so that no even the fair scenes of that land should give him joy, he blindfolded his eyes and thus journeyed toward the Eternal City.
At last the morn came upon which he was to see the Holy Father, and hope rose in this heart. During the entire day he stood patiently while thousands of others passed by, the ecstasies of heaven on their countenances, and received there the pardon they craved, going away with lighter hearts, gladdened and ready to make a new start.
At last came his turn. He stood in that august presence and waited patiently for the Holy Father's message, waiting and hoping for a kind word to send him on his way rejoicing. Instead there came the thundered words, "If you have associated with demons, then there is no forgiveness for you, neither in heaven nor on Earth. Sooner will this dry staff which I hold in my hand blossom, than that thy sins will be forgiven."
At this heartless announcement the last spark of hope died within Tannhauser, and lust, a thing of blood, lifted its head. His love was turned to hate, and blazing with anger he cursed everything in heaven and on Earth, swearing that if he could not have true love, then he would return to the cave and seek Venus anew, and telling his fellow pilgrims to keep back, he leaves then and journeys back to his native home alone.
Meanwhile the prayers of Elizabeth, the pure and chaste virgin to whom Tannhauser's love had gone out, unceasingly called for forgiveness for the sinner. Hopefully she awaited the return of the pilgrims, but when at last they arrived and Tannhauser was not among them, despair seized her, and feeling that there was no other way she passed out of this phase of life, to present personally her petition at the Throne of Grace before our Heavenly Father. The funeral procession is met by the returning Tannhauser, who is bowed with unspeakable grief at this sight.
Then another band of returning pilgrims arrive, telling of a great miracle which has taken place at Rome. The staff of the Pope had budded to signify that a sinner refused remission on Earth, had found pardon in heaven.
Though the legend is clothed in medieval and Catholic phraseology, and though we may discount the idea that any one man has power to forgive sin or deny remission, it contains spiritual truths which are becoming more pertinent with each passing year. It deals with the unpardonable sin: the only sin that cannot be forgiven, but must be expiated. As you know, Jehovah is the highest Initiate of the Moon Period, the ruler of the Angels, who during this present Day of Manifestation work with our humanity through the Moon. He is the author of generation and the prime factor in gestation, the giver of offspring to man and to beast, using the lunar ray as his vehicle of work during the times which are propitious to generation. Jehovah is a jealous God, jealous of his prerogative, and, therefore, when man ate of the tree of knowledge and took the matter of generation into his own hands, he expelled him from paradise to wander in the wilderness of the world. There was no forgiveness. He must expiate it in travail and in pain, reaping the fruit of his transgression.
Before the Fall, humanity had not known either good or evil. They had done what they were told, and nothing else. By taking matters into their own hands, and by the pain and the sorrow which followed their transgression, they learned the difference between good and evil: they became capable of choice. They acquired prerogative. This is the great privilege which more than compensates for the suffering and the sorrow man has endured in expiation of that offense against the Law of Life, which lies in performing the creative act when the stellar rays are unpropitious, thus causing painful parturition, and a multitude of other diseases to which humanity is heir today.
In this connection I may mention that the Moon is the ruler of the sign Cancer, and that cancer, in its malignant form, admits of no cure, no matter how many remedies science may bring forward from time to time. Investigation of the lives of persons who suffer from this disease has proved in every case that the one involved has been sensual in the extreme during previous lives, though I am not prepared to say that this is a law, since a sufficient number of investigations have not been made to establish it. It is, nevertheless, significant that Jehovah, the Holy Spirit, rules generative functions through the Moon, that the moon governs Cancer, and that those who abuse the sex function in a very marked and bestial degree are later afflicted with the disease called cancer: that that is incurable and thus bears out the saying in the Bible that all things may be forgiven save the sin against the Holy Spirit.
There is a mystic connection between the Cherubim with the flaming sword at the Garden of Eden and the Cherubim with the open flower on the door of Solomon's Temple: between the spear and the Grail cup: between Aaron's rod that budded and the staff of the Pope which flowered and the death of the chaste and pure Elizabeth, by whose intercession the stain was removed from the soul of the erring Tannhauser. Neither can one who has never know the awful torment of temptation realize the position of one who has fallen. Christ, Himself, felt in the body of Jesus all the passion and all the temptations to which we ourselves are subject, and it is stated that that was for the purpose of making Him merciful unto us as a High Priest. That He was tempted, proves that temptation is in itself not sin. It is the yielding that is sin; therefore, He was without sin. Whoever can thus be tempted and withstand, is of course highly evolved; but let us remember that none of the present humanity has yet arrived at that stage of perfection and that we are better men and women for having sinned, and suffered in consequence, until we have become awake to the important fact that the way of the transgressor is hard, and have turned into the pathway of virtue, whereon alone is found inward peace. Such men and women are on a much higher stage of spiritual development than those who have lived lives of purity because of a sheltered environment. This Christ emphasized when He said that there shall be more rejoicing over one sinner who repents than over the ninety-and-nine who need no repentance.
There is a very important distinction between innocence and virtue, and what is more important still, is that we should realize the fallacy of the double standard of conduct which gives liberties to or rather condones them in a man, while insisting that one misstep will ruin a woman for life. Were I to choose a wife today, and later learn that her life had been clouded by a mistake for which she had suffered, I should know that such a one had learned to know sorrow, and had engendered compassion and forbearance thereby, and had thus acquired qualities which would make her a better and more sympathetic companion than one who stood "innocent" upon the threshold of life, liable to fall a prey to the first temptation that befell her.
In the prologue of Faust, God is represented as saying, concerning the hero:
This is the actual fact concerning all mankind. At the present time we all serve God imperfectly because of our limited vision. We have not the real, true perception of what is wanted and of how we should use the talents wherewith we are now endowed. Nevertheless God, through the process of evolution is constantly leading us into greater and greater light, and by degrees we shall cease to be spiritually barren: We shall flower and bear fruit. Thus we shall be able to serve God as we would and not as we do.
While the foregoing applies to all in general, it applies particularly to those who stand in the limelight as teacher; for naturally, where the light is the strongest, the shadows are also the deepest, and the imperfections of those among us, who must take up the burden of teaching, are naturally more marked on that account.
In the story of Tannhauser, the Pope shuts the door of hope in the face of the penitent because the letter of the law requires it, but not thus is God's mercy frustrated. The Pope's staff blooms to prove that the penitent has been forgiven because of the sincere penitence whereby the evil has been washed from the record made upon the seed atom. Thus by a higher law the lower has been superseded.
There is in this legend of the Pope's staff, a similarity to the tale of the Holy Grail and the spear; to the story of Aaron's rod which also bloomed, and to the staff of Moses that brought the water of life forth from the rock. All have an important bearing upon the problem of the spiritual life of the Disciple who aims to follow the path to the higher life and seeks, like Kundry, to undo the deeds of ill of former lives by a present life of service to the higher self. The legend of the Grail distinguishes between the Grail cup itself and the Cleansing Blood which it held.
The story is told of how Lucifer, when he strove with the Archangel Michael over the body of Moses, lost the choicest gem in his crown. It was dislodged in the struggle. This beautiful gem, comparable to none, was an emerald named "Exilir." It was thrown into the abyss but was recovered by the Angels and from that the chalice or Holy Grail was made which later was used to hold the Cleansing Blood that flowed from the Savior's side when it had been pierced by the centurion's spear. Let us first note the fact that this jewel was an emerald: it was green, and green is a combination of blue and yellow, and is, therefore, the complementary color of the third primary color, red. In the Physical World red has the tendency to excite and energize, whereas green has a cooling and a soothing effect, but the opposite is true when we look at the matter from the viewpoint of the Desire World. There the complementary color is active, and has the effect upon our desires and emotions which we ascribe to the physical color. Thus the green color of the gem lost by Lucifer shows the nature and effect thereof. This stone is the antithesis of the Philosopher's Stone. It has the power to attract passion and generate love of sex for sex, which is the vice opposite to the chaste and pure love, symbolized by the apocalyptic white stone, which latter is the love of soul for soul. As this effect of the complementary colors is well know, though not consciously realized, we also speak of jealousy, which is engendered by impure love, as the green eyed monster.
The Holy Grail finds its replica in the chalice or seed pod of the plant, which is green. The creative fire slumbers within the seed pod. Likewise the same phenomenon must become manifest within each one who enters upon the quest of the Holy Grail. Will is the male quality of the soul; imagination is the female. When will is the strongest attribute, the soul wears male attire in a certain life, and in another, where the quality of imagination is greater, the female garb is taken. Thus under the Law of Alternation which prevails during the present age of the rainbow, the soul wears a different garment in alternate lives, but whether the gender is feminine or masculine, the organ of the opposite sex is present in an undeveloped state. Thus man is now, and will be so long as the physical body endures, both male and female.
In the hoary past, when his consciousness was focused in the spiritual world, he was a perfect creative unit with both sex organs equally developed as are many flowers today. He was then capable of generating a new body when the old one was worn out, but he was not at that time aware to the same degree as he is now of the fact that he had a body. Then some who were pioneers — some who saw more clearly than others — told to their compeers the astonishing story that man has a body. They were often met with the same skepticism which is now shown to those who affirm that we have a soul.
Thus the symbolical story of Lucifer losing the green gem is the story of how man ceased to know himself and began to know his wife; of how the Grail was lost, and of how it may only be found through the cleansing of the passion filled physical blood which was originally contained in that green vessel.
At a propitious time of the year, but neither before nor after, the rays emanating from the heavenly orbs pierce the planted seed and waken its latent generative force into activity. Then a new plant springs out of the ground to again beautify the Earth. Thus the act of generation is accomplished in perfect harmony with the Law of Nature, and a thing of beauty is generated to adorn the Earth. The result is different in humans since the feminine quality of imagination was roused by Lucifer.
Now the generative act is performed regardless of the propitious solar rays, and as a result sin and death entered the world. From that time the spiritual light has waned, and we are now blind to heaven's glory.
In the hands of the divine leaders of mankind, once of them signified by Aaron, the living rod was a vehicle of power. later the blooming rod dried up and was laid away in the Ark, but we are not to conclude that there is no redemption on that account, for as man was exiled from the heavenly state when the green gem of passion and desire rolled from the crown of Lucifer, who then led mankind through generation to degeneration; so also there is the white stone, the Philosopher's Stone, the symbol of emancipation. By using the power of generation for regeneration, we overcome death and sin. It then endows us with immortality and leads us to Christ.
That is the message of the story of Tannhauser. Passion is poison. Abuse of generation under the sway of Lucifer, has been the means of leading us downward into the gloom of degeneration, but the same power turned into the opposite direction and used for purposes of regeneration is capable of lifting us out of the gloom and elevating us to a heavenly state, when we have thus won the battle. Through passion the Spirit has been crystallized into a body and only by chastity can the fetters be loosed, for heaven is the home of the virgin and only in so far as we elevate love from that of sex for sex to the standard of soul for soul can we shatter the shackles that bind us. Then, when we learn to make conception immaculate, saviors will be born who will loose the fetters of sin and sorrow that now bind us.
In carrying out this ideal let us remember, however, that suppression of the sexual desire is not celibacy; the mind must concur and we must willingly abstain from impurity. This can only be done by what the mystic calls "finding the woman within himself." (Of course for woman, it is to find the man within herself.) When we have found that, we arrive at the point where we can live the same pure life as the flower.
In this connection it may also be very illuminating to remember that the "Dweller on the Threshold" which we must confront before we can enter the superphysical worlds always has the appearance of a creature of the opposite sex. Yet it seems to be ourselves. It should also be understood that the more licentious or lustful we have been, the worse will be the appearance of this monster, and Parsifal standing before Kundry, when his refusal of compliance has turned her into a virago, is in fact at the very point where the candidate finds himself face to face with the dweller, before the spear is given into his hands.
Among the operas of Wagner there is, perhaps, none which is so universally enjoyed by the large majority of people who see it, as Lohengrin. This is probably because the story seems, on cursory examination, to be very simple and beautiful. The music is of an unusually exquisite character, which appeals to all in a manner which is not equalled by the author's other operas founded upon myths such as Parsifal, the Ring of the Niebelung, or even Tannhauser.
Although these last named productions affect people who hear them powerfully for their spiritual good (whether they are aware of the fact or not), it if nevertheless, a fact that they are not enjoyed by the majority, particularly in America, where the spirit of mysticism is not so strong as it is in Europe.
It is different with Lohengrin. Here there is a story of the time when knighthood was in flower, and although there is an embellishment of magic in the advent of Lohengrin and the swan in response to the prayer of Elsa, this is only as a pretty poetical fancy without deeper meaning. In this myth is revealed one of the supreme requirements of Initiation — faith.
Whoever has not this virtue will never attain; its possession covers a multitude of shortcomings in other directions.
The plot is briefly as follows: The heir of the Duchy of Brabant has disappeared. He is but a child, and the brother of Elsa, the heroine of the play, who is accused in the opening scene by Ortrud and Telramund, her enemies, of having done away with this young brother in order that she may obtain possession of the principality. In consequence she has been summoned before the royal court to defend herself against her accusers, but at the opening scene not knight as yet has appeared to espouse her cause and slay her traducers. Then there appears on the river a swan, upon which stands a knight, who comes up to the place where court is being held. He jumps ashore and offers to defend Elsa on condition that she marry him. To this she readily agrees, for he is no stranger; she has often seen him in her dreams and learned to love him. In the duel between the unknown knight and Telramund, the latter is thrown, but his life is magnanimously spared by the conqueror, who then claims Elsa as his bride. He had, however, made another condition; namely, that she may never ask him who he is and whence he came. As he appears so good and so noble, and as he has come in answer to her prayer, she makes no objection to this condition either, and the couple retire to the bridal chamber.
Although temporarily defeated, Ortrud and Telramund do not by any means give up their conspiracy against Elsa, and their next move is to poison her mind against her noble protector, so that she may send him away and then be again at their mercy; for they hope, eventually, themselves to secure the principality to which Elsa and her brother are the rightful heirs. With this end in view both present themselves at Elsa's door and succeed in getting a hearing. They profess to be exceedingly penitent for what they have done, and very solicitous for the welfare of Elsa. It pains them very much, they say, that she has been taken in by someone whose name she does not even know, and who is so afraid that his identity be known that he has forbidden her, on pain of his leaving her to ask him his name.
There must be something in his life of which he is ashamed, they argue, which will not bear the light of day, else why should he wish to deny the one to whom he is willing to link his whole life, knowledge of his identity and antecedents?
By means of these arguments they arouse a doubt in Elsa's soul, and after some conversation she goes in to Lohengrin, changed. he notices the difference in her, and asks the cause. Finally she admits that she feels uncertain about him and that she would like to know his name. Thereby she has broken the condition which he has imposed upon her, and he tells her that now, having expressed a doubt in him, it will be impossible for him to remain. Neither tears nor protestations can change this resolve, so they go together to the river where Lohengrin calls his trusty swan, and when that appears he reveals his identity, saying, "I am Lohengrin, the son of Parsifal." The swan which then comes, is changed and stands before them all as the brother of Elsa. He then becomes her protector in place of the departing Lohengrin.
As said, the story of Lohengrin contains one of the most important lessons to be learned on the path of attainment. No one will ever attain Initiation till that has been learned. In order that we may properly grasp this point, let us first look at the symbol of the swan and see what is behind it and why the symbol is used. Those who have seen the opera, Parsifal, or who have read attentively the literature on the Grail, are already acquainted with the fact that swans were the emblem worn by all the Knights of the Grail.
In the opera, itself, two swans are mentioned as preparing a healing bath for the suffering King Amfortas. Parsifal is represented as shooting one of the these swans, and a great deal of sorrow is manifested by the Knights of the Grail at this unwarranted cruelty.
The swan is capable of moving in several elements. It may fly i the air with great swiftness; it also propels itself majestically upon the water; and by means of its long neck it may even explore the depths and investigate whatever may be found upon the bottom of a not too deep pond. It is, therefore, an apt symbol of the Initiate, who, on account of the power developed within him, is capable of elevating himself to higher realms, and moving in different worlds. As the swan flies through space, so may one who has developed the powers of his soul body travel in that over mountains and lakes; as the swan dive below the surface of the water, so may also the Initiate go underneath the surface of the deep in his soul body, which is not in danger from fire, earth, air, or water. In fact, that is one of the first things that the Invisible Helpers have to be taught: that they are immune from any danger which may befall them in the physical body, when they are invested with the Golden Wedding Garment of which we have spoken so much. Thus they may enter a burning building with immunity, there assisting those who are in danger, sometimes in a most miraculous manner; or they may be on board a sinking ship giving encouragement to those who are about to face the great change.
The ancient Norse mythology tells us how noble warriors of old, when they had fought the battle and had finally been overcome or mortally wounded, sang their swan song. But let it not be supposed for a moment that it was only the brutal fight fought upon the battle field with sword and lace that was meant; rather it was the inner fight, the hidden meaning, that a noble soul who had fought the battle of life well, at the last when he had attained to that which was possible in those days, sang his swan song: that is he took his oath of Initiation and became capable of entering another realm to help others there as he had helped them here; for it was ever the sacred duty of a noble knight to succor those who were weak an heavy laden.
Elsa is the daughter of a king. She is thus of the highest and most noble birth. No one who is not thus well born can lay claim to the services of such a knight as Lohengrin in that manner; that is to say of course, there is in humanity neither high nor low, save as we stand in the scale of evolution. When a soul has been long upon the stage of life, has gone to school for many, many lives, then gradually it acquires that nobility which comes from learning the lessons and working along the lines laid down by the schoolmasters, our Elder Brothers, who are now teaching us the lessons of life. The nobility earned by eagerness to do deeds of mercy for our less highly advanced fellow beings, is the key to their favor, and therefore when Elsa as in distress, a noble soul is sent to teach and guide her.
In the Book of Revelation we read about the mystic marriage of the Bride and the Lamb. There is that marriage in every soul's experience, and always under similar circumstances. One of the first requisites is that the soul must have been forsaken by every one else: it must stand alone without a single friend in the world. When that point has been attained, when the soul sees no succor from any earthly source, when it turns with its whole heart to heaven and prays for deliverance, then comes the deliverer and also the offer of marriage. In other words, the true Teacher always comes in response to the earnest prayers of the aspirant, but not till he has forsaken the world and been forsaken by it. He offers to take care of one who is thus anxious for guidance, and forthwith conquers untruth with the sword of truth, but having given this proof, henceforth he requires an absolute unquestioning faith. Please remember — let it imprint itself upon your mind, let it sear itself into your very being with letters of fire, that having come in answer to the prayer, (which is not only words but a life of aspiration) the indubitable, unquestionable proof is given of the power and ability of the Teacher to teach, to guide, and to help; and then the requirement is made that henceforth there must be absolute faith in him, otherwise it becomes impossible for him to work with the aspirant.
That is the great lesson that is taught by Lohengrin, and it is of supreme importance, for there are thousands upon thousands walking the streets in many cities today, looking hither and thither, seeking a Teacher. Some Teacher. Some pretend to have found him, or have deceived themselves into that belief; but the requirement that is enunciated in Lohengrin is an actual requirement. The Teacher must, will, and does prove his ability. He is know by his fruits; then in return he demands loyalty, and unless this faith, this loyalty, this readiness to serve, this willingness to do whatever is required, is forthcoming from the aspirant, the relationship will be terminated. No matter how hot may be the tears of repentance which might follow in the case of the aspirant who had failed in his loyalty to the Teacher, no matter how sincere his repentance; the next opportunity will not be forthcoming in the present life.
Therefore, it is of the very greatest importance that those who are seeking Initiation should understand that there is something due them from the professed teacher, before they accept him. he must show the fruits of his work, for as Christ said, "By their fruits ye shall know them." This the genuine Teacher always does without being asked, and without seeming to so or to want to give a sign. He always furnishes some evidence to which the mind of the aspirant can cling as an indubitable proof of his superior knowledge and ability. When that has then been demonstrated, it is absolutely essential that loyalty to the Teacher must follow; and no matter who says this, that, or the other thing, the aspirant should not be disturbed, but cling steadfastly to the proven fact, stick to that which he believes to be true and faithfully uphold the one to whom he looks for teaching; for unless that faith is there, there is no use in continuing the relationship.
It is very significant, however, that Elsa's brother was, as we learn from the final scene, the swan which had carried Lohengrin to his sister, and who was changed back to his natural shape when Lohengrin departed. He had been through Initiation. He, no doubt, knew of his sister's plight, as one soul who is advanced and studying along these lines knows of another's struggles, but although he saw the predicament of this fair aspirant, or sister soul, he had no fear, for was he not the means of bringing to her the succor that she might have had permanently had she been as faithful as he?
Contemporary Mystic Christianity
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