Filename: RC4005.TXT [PAGE 73] ROSICRUCIAN CHRISTIANITY PHILOSOPHY COURSE LESSON NO. 34: F

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Filename: RC4005.TXT [PAGE 73] ROSICRUCIAN CHRISTIANITY PHILOSOPHY COURSE LESSON NO. 34: FAUST: When the name Faust is mentioned, the majority of educated people at once think of Gounod's presentations upon the stage. Some admire the music, but the story itself does not seem to particularly impress them. As it appears there, it seems to be the unfortunately all too common story of a sensualist who betrays a young unsuspecting girl and then leaves her to expiate her folly and suffer for her trustfulness. The touch of magic and witchery which enters into the play is Thought of by most people as only the fancies of an author who has used them to make the sordid, everyday conditions more interesting. When Faust is taken by Mephistopheles to the underworld and Marguerite is borne to heaven upon angelic wings at the conclusion of the play, it appears to them to be just the ordinary moral to give the story a goody-goody end- ing. A small minority know that Gounod's opera is based upon the drama written by Goethe. And those who have studied the two parts of his presentation of Faust, gain a very different idea from that presented by the play. Only the few who are illuminated mystics, see in the play written by Goethe the un- mistakable hand of an enlightened fellow Initiate, and realize fully the great cosmic significance contained therein. Be it very clearly understood that the story of Faust is a myth as old as mankind. Goethe presented it clad in a proper mystic light, illuminating one of the greatest problems of the day, the relation and struggle between Freemasonry and Catholicism, which we have considered from another viewpoint in a former book. We have often said in our literature, that a myth is a veiled symbol con- taining a great cosmic truth, a conception which differs radically from the generally accepted one. As we give picture books to our children to convey lesson beyond their intellectual grasp, so the great Teachers gave infant humanity these pictorial symbols, and thus, unconsciously to mankind, an ap- preciation of the ideals presented has been etched into our finer vehicles. As a seed germinates unseen in the ground ere it can flower above the visible surface of the Earth, so these etchings traced by the myths upon our finer, invisible vestures have put us into a state of receptivity where we readily take to higher ideals and rise above the sordid conditions of the material world. These ideals would have been submerged by the lower nature, had it not been prepared for ages by the agency of just such myths as Faust, Parsifal, and kindred tales. Like the story of Job the scene of the Faust myth has its beginning in heaven at a convocation of the Sons of Seth, Lucifer among them. The ending is also in heaven as presented by Goethe. As it is very different from that which is commonly presented upon the stage, we stand face to face with a gi- gantic problem. In fact, the Faust myth depicts the evolution of mankind during the present epoch. It also shows us how the Sons of Seth and the Sons of Cain each play their part in the work of the world. It has always been the custom of the writer to stick as closely to his subject as possible, so that any phase of the philosophy under consideration might receive the full force of concentrated illumination so far as was pos- sible to give it. But sometimes circumstances justify departure from the main trend of the argument, and our consideration of the Faust myth is one of them. Were we to discourse upon this subject only in so far as it has a bearing upon the problem of Freemasonry and Catholicism, we should have to return to the subject later, in order to illuminate other points of vital interest in the unfoldment of soul as the work of the human race. We there- fore trust that digressions may not be criticized. In the opening scene, three of the Sons of God, Planetary Spirits, are represented as bowing before the Grand Architect of the Universe, singing songs of the spheres in their adoration of the Ineffable Being who is the source of life, the author of all manifestation. Goethe represents one of these supernal Spirits of the stars as saying: "The sun intones its ancient song, 'Mid rival chant of brother spheres, Its predestined course it speeds along, In thund'rous march throughout the years." Modern scientific instruments have been invented, whereby in laboratory tests light waves are transmuted to sound, thus demonstrating in the Physical World the mystic maxim of the identity of these manifestations. That which was patent formerly only to the mystic who was able to raise his consciousness to the Region of Concrete Thought, is now also sensed by the scientist. The song of the spheres, first publicly mentioned by Pythagoras, is not therefore, to be regarded as an empty idea originated in the too vivid imagination of poetical minds nor as the hallucination of a demented brain. Goethe meant every word he said. The stars have each their own keynote, and they travel about the Sun at such varying rates of speed, that their po- sition now cannot be duplicated until twenty-seven thousand years have passed. Thus the harmony of the heavens changes at every moment of life, and as it changes, so does the world alter its ideas and ideals. The circle dance of the marching orbs to the tune of the celestial symphony created by them marks man's progress along the path we call evolution. But it is a mistaken idea to think that constant harmony is pleasing. Music thus expressed would become monotonous; we should weary of the contin- [PAGE 74] ued harmony. In fact, music would lose its charm were not dissonance inter- spersed at frequent intervals. The closer a composer can come to discord without actually entering it in the score, the more pleasing will be his composition when given life through musical instruments. Similarly in the song of the spheres, we could never reach individuality and the selfhood to- wards which all evolution trends, without the divine discord. Therefore, the Book of Job designates Satan as being one of the Sons of God. And the Faust myth speaks of Lucifer as also present in the convoca- tion, which takes place during the opening chapter of the story. From him comes the saving note of dissonance which forms a contrast tot he celestial harmony; and as the brightest light throws the deepest shadow, Lucifer's voice enhances the beauty of the celestial song. While the other Planetary Spirits bow down in adoration when they contem- plate the works of the Master Architect as revealed in the universe, Lucifer sounds the note of criticism, of blame, in the following words directed against the masterpiece of God, the king of creatures, man: "Of suns and worlds I nothing have to say, I see alone man's self-inflicted pains; That little world god still his stamp retains, As wondrous now as on the primal day. Better he might have fared, poor wight, Had You withheld the heavenly light; Reason he names it, but doth use it so, That he more brutish than brutes doth grow." This from the viewpoint of former generations may sound sacrilegious, but in the greater light of modern times we can understand that even in so ex- alted a being as that designated by the name of God, there must be growth. We can sense the striving after still greater abilities, the contemplation of future universes offering improved facilities for those evolutions of other Virgin Spirits, which are a result of the imperfections noted in the scheme of manifestation by its exalted Author. Furthermore, as "in Him we live and move and have our begin," so the discordant note sounded by the Lu- cifer Spirits would also rise within Him. It would not be an outside agency which called attention to mistakes or took Him to task, but His own divine recognition of an imperfection to be transmuted into greater good. In the Bible we read that Job was a perfect man, and in the Faust myth the bearer of the title role is designated a servant of God, for naturally the problem of unfoldment, of greater growth, must be solved by the most highly advanced. Ordinary individuals, or those who are lower in the scale of evolution, have still that part of the road to travel which has already been covered by such as Faust and Job, who are the vanguard of the race, and who are looked upon by ordinary humanity in the same way that Lucifer de- scribes them, namely as fools and freaks: "Poor fool, his food and drink are not of earth, An inward impulse hurries him afar; himself, half conscious of his frenzied mood; From heaven claimeth he the fairest star, And from the earth he craves the highest, best; And all that's near and all that's far, Can never still the cravings of his breast." For such people a new and higher path must be opened to give them greater opportunities for growth; hence the answer of God: "Though in perplexity he serves me now, I soon will lead him where the light appears; When buds the sapling doth the gardener know, That flow'r and fruit shall grace its coming years." Fust represents the seeking soul who is endeavoring to find the meaning of life and evolution. He is following the path of knowledge and positive action and work. Thus he is a true son of Cain, as stated by Max Heindel. Marguerite, on the other hand, is a ward of the sons of Seth and is following the path of faith and devotion. Faust is tempted by Lucifer to gratify his lower passions and desires, and he succumbs for a time. But as he is basically good and working for the true ideals of life, he eventually triumphs over temptation and rises into Heaven. Lucifer, however, has been of real service to Him by making him a stronger soul than he otherwise would have been had he not met and overcome the temptations presented by Lucifer. Marguerite is negative in character, but she is dominated by love, and the temptations to which she succumbs are those presented to her by the impulses of love. In the nd love saves her from the effects of her sin, and she also rises into Heaven. The Rosicrucian teaching aims to combine the qualities of Faust and Marguerite in the aspirant, namely to blend the head and the heart. [To Be Continued] QUESTIONS: 1] Why did the great teachers give infant humanity these pictorial symbols? 2] In time what effect does this have on humanity? 3] What would have happened to the higher nature if this work had not been done in past ages? 4] What two streams of humanity are represented in the opera Faust? 5] Can the individuality become a fact if constant harmony prevails? 6] Who does Satan represent in the opening scene of Faust? 7] What is Lucifer's work as described in the opera Faust? 8] Can this discordant note be outside of God, Himself? [PAGE 75] LESSON NO. 35: FAUST [Continued]: As exercise is necessary to the development of physical muscle, so devel- opment of the moral nature is accomplished through temptation. The Ego be- ing given choice, may exercise it in whatever direction it chooses, for it learns just as well by its mistakes as by right action in the first place, perhaps even better. Therefore, in the Job myth, the devil is permitted to tempt; and in the Faust myth he makes the request: "My Lord, if i may lead him as I choose, I wager Thou him yet wilt lose." To this the Lord replies: "`Tis granted thee! Divert This spirit from its primal source, Him mayst thou seize, thy power exert, If he will go the downward course. But stand ashamed when thou art forced to own, A good man in his darkest aberration Still knows the path that leadeth to salvation. Go, thou art free to act without control. I do not cherish hate for such as thee; Of all the spirits of negation The cynic is least wearisome to Me. Man is too prone, activity to shirk, And undisturbed in rest he fain would live; Hence this companion purposely I give Who stirs, excites, and must as devil work. But ye, O faithful Sons of God, none wronging, Rejoice in all of everliving beauty, The everliving, evergrowing, and becoming; Now gird yourselves about with love and duty." Thus the plot is ready and Faust is about to become enmeshed in the snares which beset the path of every seeking soul. The following lines show the beneficent purpose and the necessity of temptation. The Spirit is an integral part of God; primarily INNOCENT, but not virtuous. Virtue is a positive quality developed by taking a firm stand for the right in tempta- tion, or by the suffering endured in consequence of wrongdoing. Thus the prologue in heaven gives to the Faust myth its highest value as a guide, and its encouragement to the seeking soul. It shows the eternal purpose behind the earthly conditions which cause pain and sorrow. Goethe next introduces us to Faust himself, who is standing in his dark- ened study. He is engaged in introspection and retrospection: "I have, alas! philosophy, medicine, and law, Theology I too have studied, pshaw! Now here I stand with all my love, A fool no wiser than before. I Thought to better humankind, To elevate the human mind; I have not worked for goods nor treasure, Nor worldly honor, rank, nor pleasure. With books I all my life have striven, But now to magic I am given; And hope through spirit voice and might, Secrets veiled to bring to light. That I no more with aching brow, Need speak of what I nothing know. Woe's me! Still prisoned in the gloom Of this abhorred and musty room, Where heaven's dear light itself doth pass But dimly through the painted glass. Up! forth into the distant land. Is not this book of mystery By Nostradamus' magic hand, An all sufficient guide? Thou'lt see The courses of the stars unrolled, When Nature doth her thoughts unfold To thee. Thy soul shall rise and seek Communion high with her to hold." A lifetime of study has brought Faust no real knowledge. The conven- tional sources of learning prove barren in the end. The scientist may think God a superfluity; he may believe that life consists in chemical action and reaction--that is, when he starts. But the deeper he delves into matter, the greater the mysteries that beset his path, and at last he will be forced to abandon further research or believe in God as a Spirit whose life invests every atom of matter. Faust has come to that point. He says that he has not worked for gold "nor treasure, nor worldly honor, rank, nor pleasure." He has striven from love of research and has come to the point where he sees that a spirit world is about us all; and through this world, through magic, he now aspires to a higher, more real knowledge than that contained in books. A tome, written by the famous Nostradamus is in his hand, and on opening it he beholds the sign of the macrocosm. The power contained therein opens to his consciousness a part of the world he is seeking, and in an ecstasy of joy he exclaims: "Ah! at this spectacle through every sense, What sudden ecstasy of joy is flowing; I feel new rapture, hallowed and intense. Now of the wise man's words I learn the sense: Unlocked the spirit world is lying, Thy senses shut, thy heart is dead; Up, scholar! lave with zeal undying Thine earthly breast in morning red. How all that lives and works is ever blending, Weaves one vast whole from Being's ample range, See powers celestial rising and descending, Their golden buckets' ceaseless interchange. Their flight on rapture breathing pinions winging, From heaven to earth the rhythm bringing." But again the pendulum swings back. As an attempt to gaze directly into the brilliant light of the Sun would result in shattering the retina of the eye, so the audacious attempt to fathom the Infinite results in failure and the seeking soul is thrown from the ecstasy of joy into the darkness of de- spair: "A wondrous who, but ah! a show alone. Where shall I grasp thee, infinite nature, where? Ye breasts, ye fountains of all life whereon Hang heaven and earth, from which the withered heart For solace yearns. ye still impart Your sweet and fostering tides; where are ye-- where? Ye gush, and I must languish in despair." We must first understand the lower before we can successfully aspire to a higher knowledge. To rant and rave of worlds beyond, of finer bodies, when we have little conception of the vehicles with which we work every day and the environment in which we move, is the height of folly. "Man, know thy- [PAGE 76] self" is a sound teaching. The only safety lies in climbing the ladder rung by rung, never attempting a new step until we have made ourselves secure, until we are poised and balanced upon he one where we stand. Many a soul can echo from its own experience the despair embodied in the words of Faust. Foolishly he has started at the highest point. He has suffered disap- pointment, but does not yet understand that he must begin at the bottom; so he commences an evocation of the Earth Spirit: "Earth Spirit, Thou to me art nigher, E'en now my strength is rising higher, Courage I feel, abroad the world to dare, The woe of earth, the bliss of earth, to bear; With storms to wrestle, brave the lightning glare, And 'mid the crashing shipwreck not despair. Clouds gather o'er me, obscure the moon's light The lamp's flame is quenched with darkness of night. Vapors are rising, flashing and red, Beams of them dartingly, piercing my head; I am seized with a sickening, shuddering dread. Spirit, prayer-compelled, 'tis Thou Art hovering near, unveil Thyself now. My heart I gladly surrender to Thee; Thous must appear, if life be free." As we have said in THE ROSICRUCIAN COSMO-CONCEPTION, and as we have fur- ther elucidated in the Rosicrucian philosophy relative to a question con- cerning the Latin ritual in the Catholic Church, a name is a sound. Properly uttered, no matter by whom, it has a compelling influence over the intelligence it represents, and the word given in each degree of Initiation gives man access to a particular sphere of vibration, peopled by certain classes of Spirits. Therefore, as a tuning fork responds to a note of even pitch, so when Faust sounds THE NAME of the Earth Spirit, it opens his con- sciousness to that all pervading presence. And be it remembered that Faust's experience is not an isolated instance of what may happen under abnormal conditions. He is a symbol of the seeking soul. You and I are Fausts in a certain sense, for at some stage in our evolution we shall meet the Earth Spirit and realize the power of His name, properly uttered. [To Be Continued] QUESTIONS: 1] Is temptation, as portrayed on Faust, necessary to the growth of humanity and why? 2] What two attributes assist in overcoming the temptation of Lucifer? 3] Explain the difference between innocence and virtue. 4] What does Faust, as a scientist, represent? 5] Why did Faust fail in his first attempt to know the mystery of the Universe? 6] After Faust's first failure, whom did he then turn to for assistance? 7] Is the story of Faust the story of each Ego, and if so, why? [PAGE 77] LESSON NO. 36: FAUST [Continued]: In The Star of Bethlehem, a Mystic Fact, we endeavored to give students a glimpse of a certain phase of Initiation. Most of us walk about upon Earth and see only a seemingly dead mass, but one of the first facts revealed in our consciousness by Initiation is the living reality of the Earth Spirit. As the surface of our body is dead compared to the organs within, so the outer envelope of the Earth, being encrusted, gives no idea of the wonderful activity within. Upon the path of Initiation nine different layers are re- vealed, and in the center of this rolling sphere we meet the Spirit of the Earth face to face. It is actually true that it is "groaning and travailing" in the Earth for the sake of all, working and anxiously waiting for our manifestation as Sons of God so that, as the seeking soul which as- pires to liberation is released from its dense body, the Earth Spirit also may be liberated from its body of death in which it is now confined for us. The words of the Earth Spirit to Faust, as given by Goethe, offer splen- did material for meditation, for they represent mystically what the candi- date feels when he first realizes the actual reality of the Earth Spirit as a living presence, ever actively laboring for our uplift. "In the currents of life, in the action of storm I float and wave with billowy motion; Birth and the grave, a limitless ocean; A constant weaving, with change still rife, A restless heaving, a glowing life, Time's whizzing loom I've unceasingly trod; Thus weave I the living garment of God." Of course, the Earth Spirit is not to be thought of as a larger man, or as having physical form other than the Earth itself. The vital body of jesus, in which the Christ Spirit was focused prior to its actual ingress into the Earth, has the ordinary human form; it is preserved and is shown to the candidate at a certain point in his progression. Some day int he far future it will again house the benevolent Christ Spirit upon His return from the center of the Earth, when we shall have become etheric, and when He is ready to ascend to higher spheres, leaving us to be taught of the Father, whose religion will be higher than the Christian religion. The esoteric truth that WHEN A SPIRIT ENTERS BY A CERTAIN DOOR, IT MUST ALSO RETURN THE SAME WAY, is taught by Goethe in connection with the initial appearance of Mephistopheles to Faust. Faust is not upon the regular path of Initiation. He has not earned admission nor the help of the Elder Broth- ers; he is seeking at the wrong door because of his impatience. Therefore he is spurned by the Earth Spirit and when having seemingly attained, is plunged from the pinnacle of joy to the pit of despair where he realizes that he has in reality failed. "I, God's own image, from this toil of clay Already free, who hailed The mirror of eternal truth unveiled, 'Mid light effulgent and celestial day, I, whose unfettered soul With penetrative glance aspired to flow Through nature's veins, and still creating know The life of gods . . . how am I punished now, one thunder word has hurled me from the goal! Spirit, I dare not lift me to thy sphere; What though my power compelled thee to appear, My art was futile to detain thee here. Fiercely didst thrust me from the realm of thought, Back on humanity's uncertain fate! Who'll teach me now? What ought I to forego?" He thinks the sources of information are exhausted and that he may never attain to the real knowledge. And fearing the dull monotony of a plodding, ordinary existence, he grasps a phial of poison and is about to drink, when songs without, proclaim the risen Christ for it is Easter morning. At the thought, new hope stirs his soul. He is also further disturbed in his pur- pose by the knocking of Wagner, his friend. Walking with the latter, Faust voices the cry of agony wrung from every aspiring soul in the awful struggle between the higher and lower natures. So long as we live worldly lives without higher aspirations, there is peace in our breasts. But once we have sensed the call of the Spirit, our equi- poise is gone, and the more ardently we pursue the quest of the Grail, the fiercer is this inner struggle. Paul thought of himself as a wretched man because lower desires in the flesh combated the higher spiritual aspira- tions. Faust's words are of similar import: "Two souls, alas, are housed within my breast, And struggle there for undivided reign; one to the Earth with passionate desire And closely clinging organs still adheres, Above the mists the other does aspire With sacred ardor unto purer spheres." But he does not realize that there is no royal road to attainment, that each one must walk the path to peace alone. He thinks that Spirits can give him soul power ready for use: "Oh, are there spirits in the air, Who float 'twixt heaven and earth dominion wielding? Stoop hither from your golden atmosphere; Lead me to scenes, new life and fuller yielding. A magic mantle did I but possess, Abroad to waft me as on viewless wings. I'd prize it far beyond most costly dress, Nor change it for the robe of kings." Because of this looking to others he is doomed to disappointment. "If thou art Christ help thyself," is the universal rule, and self-reliance is [PAGE 78] the cardinal virtue which aspirants are required to cultivate in the Western Mystery School. No one is allowed to lean on MASTERS, nor to blindly follow LEADERS. The Brothers of the Rose Cross aim to emancipate the soul that come to them; to educate, to strengthen, and to make them COWORKERS. Phi- lanthropists do not grow on every bush, and whoever looks to a Teacher to do more than point the way, will meet disappointment. No matter what their claims, no matter whether they come in the flesh, or as Spirits, no matter how spiritual they seem, Teachers positively cannot do for us the good deeds requisite to soul growth, assimilate them, nor give us the resulting soul power ready to use, any more than they can impart to us physical strength by eating our food. True, Faust the seeking soul, attracts a Spirit ready to serve him, but it is a Spirit of an undesirable nature, Lucifer. When Faust asks his name, he replies: "The Spirit of Negation; the power that still Works for good though scheming ill." People or Spirits who offer to gratify our desires usually have an end in view. Now we come to a point involving an important cosmic law which underlies various spiritualistic phenomena and also supports the unique teaching of The Rosicrucian Fellowship (the the Bible), that Christ will not return in a dens body but in a vital body. It also shows why He MUST return. Students will therefore do well to read very carefully: Attracted by the mental attitude of Faust, Lucifer follows him into his study. On the floor just inside the door is a five pointed star with the two horns nearest the door. In the ordinary process of Nature the human Spirit enters its dense body during antenatal life and withdraws at death by way of the head. Invisible Helpers who have learned to transmute their sex force to soul power in the pituitary body, also leave and enter the dense body by way of the head; therefore, the pentagram WITH ONE POINT UPWARD, symbolizes the aspiring soul who works in harmony with Nature. The black magician, who has neither soul nor soul power, also uses the sex force. he leaves and enters the body by way of the feet, the silver cord protruding from the sex organ. Therefore, the pentagram with two points upward is the symbol of black magic. Lucifer had no trouble in en- tering Faust's study, but when he wishes to leave after speaking with Faust, the single point bars his way. He requests Faust to remove the sign and the latter queries: Faust: The pentagram your peace does mar, To me you, son of hell, make clear, How entered you, if this your exit bar? Where is the snare, Why through the window not withdraw? Lucifer: For ghosts, devils, 'tis a law, Where we stole in, there we must forth; we're free The first to choose, but to the second slaves are we. Before A.D. 33 Jehovah guided our planet in its orbit and mankind on the path of evolution FROM WITHOUT. On Golgotha, Christ entered the Earth which He now guides from within, and will until a sufficient number of our human- ity have evolved the soul power necessary to float the Earth and guide our younger brothers. This requires ability to live in vital bodies, capable of levitation. The vital body of Jesus through which Christ entered the Earth is His only avenue of return to the Sun. Hence the Second Advent will be in Jesus' vital body. [To Be Continued] QUESTIONS: 1] What is one of the first facts impressed upon the consciousness by initiation? 2] Why has Faust not found the regular path of Initiation as yet? 3] When once we begin to live the higher life what condition is lost and is it necessary to gain it back? 4] Can spirits give anyone soul power? Explain. 5] What is the CARDINAL virtue required of the candidate in the Western Mystery School? 6] Does the Black Magician possess soul or soul power? 7] Does he use the same force as the White Magician? Explain. 8] Must a spirit return the same way as he leaves? 9] What bodies will it be necessary for humanity to function in to be able to float the earth? 10] What power must be developed before this can be done and the Earth Spirit relieved of this responsibility? [PAGE 79] LESSON NO. 37: FAUST [Continued]: The Faust myth presents a curious situation in the meeting of the hero, who is the seeking soul, with different classes of Spirits. The Spirit of Faust, inherently good, feels drawn to the higher orders; it feels akin to the benevolent Earth Spirit, and bemoans the inability to detain it and learn from it. Face to face with the spirit of negation, who is only too willing to teach and to serve, he finds himself master in a certain sense, because that spirit cannot leave, over the symbol of the five pointed star in the position it is placed upon the floor. But both his inability to de- tain the Earth Spirit and obtain tuition from that exalted Being, and his mastery over the spirit of negation, are due to he fact that he has come into contact with them BY CHANCE and not by soul power evolved from within. When Parsifal, the hero of another of these great soul myths, first vis- ited the Castle of the Grail, he was asked how he had come there, and he an- swered "I know not." He just HAPPENED to enter the holy place as a soul sometimes gets a glimpse of the celestial realms in a vision; but he could not stay in Mount Salvat. He was forced to go out into the world again and learn his lesson. Many years later he returned to the Castle of the Grail, weary and worn with the quest, and the same query again was asked: "How did you come here?" But this time his answer was different, for he said, "Through search and suffering I came." That is the cardinal point which marks the great difference between per- sons who happen to come in contact with Spirits from superphysical realms by chance or stumble upon he solution of a law of Nature, and those, who by diligent research and particularly by LIVING THE LIFE, attain to conscious Initiation into the secrets of Nature. The former do not know how to use this power intelligently and are therefore helpless. The latter are always masters of the forces they wield, while the others are the sport of anyone who wishes to take advantage of them. Faust is the symbol of man, and humanity was first led by the Lucifer Spirits and the Angles of Jehovah. We are now looking to the Christ Spirit within the Earth as the Saviour to emancipate us from their selfish and negative influence. Paul gives us a glimpse of the further evolution designed for us, when he says, that after Christ has established the kingdom, He will turn it over to the Father, who will then be all in all. Faust, however, first seeks communication with the macrocosm, who is the Father. Like the heavenly centaur, Sagittarius, he aims his bow at the highest stars. he is not satisfied to begin at the bottom and work his way up gradually. When spurned by that sublime Being, he comes down one step in the scale and seeks communion with the Earth Spirit who also scorns him, for he cannot become the pupil of the good forces until he has conformed to their rules, so that he may enter the path of Initiation by the true door. Therefore, when he finds that the pentagram at the door holds the evil Spirit, he sees a chance to drive a bargain. He is ready to sell his soul to Satan. As said before, however, he is too ignorant to successfully retain the mastery, and spirit power quickly clears away the obstructions and leaves Lucifer free. But though he departs from the chamber of Faust, he soon re- turns ready to barter for the seeking soul. He paints before Faust's eyes glowing pictures of how he may live his life over, how he may gratify his passions and desires. Faust, knowing that Lucifer is not disinterested, in- quires what compensation he requires. To this, Lucifer answers: "I pledge myself to be thy servant here, At every beck and call alert to be; But when we meet in yonder sphere, Then shalt thou do the same for me." Faust himself, adds a seemingly singular condition, regarding the time when the service of Lucifer shall terminate and his own earth life come to an end. Strange as it seems, we have in the agreement of Lucifer and the clause proposed by Faust basic laws of evolution. By the Law of Attraction we are drawn into contact with kindred Spirits both here and hereafter. If we serve the good forces here and labor to lift ourselves, we find similarly minded company in this world and in the next, but if we love darkness rather than light, we find ourselves associated with the underworld here and here- after also. There is no escape from this. Furthermore, we are all "temple builders" working under the direction of God and His ministers, the divine Hierarchies. If we shirk the task set us in life, we are placed under conditions which will force us to learn. There is no rest nor peach upon the path of evolution and if we seek pleasure and joy to the exclusion of the work of life, the death knell soon comes. If ever we come to a point where we are ready to bid the passing hour stay, where we are so contended with conditions that we cease our efforts to progress, our existence is quickly terminated. It is a matter of observa- tion, that people who retire from business to live only for the enjoyment of that which they have accumulated, soon pass out; while the man who changes his vocation for an avocation generally lives longer. Nothing is so apt to end an existence as inactivity. Therefore, as has been said, the laws of Nature are enunciated in the bargain of Lucifer and the condition added by Faust: "If e'er I be content in sloth or leisure, Then be that our the last I see. When thou with flattery canst cajole me Till self-complaisant I shall be; When thou with pleasure canst befool me, Be that the final day for me. Whenever to the passing hour I say, 'Oh stay, thou art so fair!' Then unto thee I give the power To drag me down to deep despair. Then let my knell no longer linger, Then from my service thou art free; Fall from the clock the index finger, Be time all over then for me." Lucifer requests Faust to sign with a DROP OF BLOOD. And when asked the reason, he says cunningly, "Blood is a most peculiar essence." The Bible says it is the seat of the soul. [PAGE 80] When the Earth was in process of condensation the invisible aura sur- rounding Mars, mercury and Venus penetrated the Earth and the Spirits of these planets were in peculiar and close relation with humanity. iron is a Mars metal, and by the admixture of iron with the blood, oxidation is made possible; thus the inner heat required for the manifestation of an indwelling Spirit was obtained through the agency of the Lucifer Spirits from Mars. They are therefore responsible for the conditions under which the Ego is immured in the physical body. When blood is extracted from the human body and coagulates, every par- ticle is of a peculiar form not duplicated by the particles of any other hu- man being. Therefore, the one who has blood of a certain person has a con- necting link with the Spirit that built the blood particles. He has power over that person if he knows how to use this knowledge. That is the reason why Lucifer required the signature in Faust's blood, for with the NAME of his victim thus written in blood, he could hold the soul in bondage accord- ing to the laws involved. Yes, indeed! Blood is a very peculiar essence, as important in white magic as in black. All knowledge in whatever direction used, must necessar- ily feed on life which is primarily derived from the extracts of the vital body: that is to say, the sex force and the blood. All knowledge that is not thus fed and nurtured, is as dead and as powerless as the philosophy Faust extracted from his books. No books are of themselves sufficient. only in the measure that we take that knowledge into our lives and nourish it and live it, is it of real value. But there is this great difference: that while the aspirant in the schools of the Sacred Science feeds his soul on HIS OWN SEX FORCE and the lower passions in HIS OWN BLOOD which he thus transmutes and cleanses, the adherents of the black school live as vampires on the sex force of others and the impure blood drawn from the veins of victims. In the Castle of the Grail we see the pure and cleansing blood working wonders upon those who were chaste and aspired to high deeds, but in the Castle of Herod, the per- sonification of voluptuousness, Salome, causes the passion filled blood to race riotously through the veins of the participants, and the blood dripping from the head of the martyred Baptist served to give them the power they were too cowardly to acquire through suffering, by cleansing themselves of impurities. Faust aims to acquire power quickly by the aid of others, hence he con- tacts the danger point, just as everyone does today, who runs after self-styled "adepts" or "masters," who are ready to pander to the lowest appetites of their dupes--for a consideration--as Lucifer offers to serve Faust. But they can give no soul powers no matter what they claim. That comes from within, by patient persistence in well-doing, a fact which cannot be too often reiterated. [To Be Continued] QUESTIONS: 1] Why is Faust, the seeking Soul, unable to detain the Earth Spirit or to be master over Lucifer? 2] What is the great difference between persons who happen to contact spirits of the other realms and those who by living the life attain to conscious Initiation? 3] What is to emancipate humanity from the leadership of Jehovah and Lucifer? 4] Can Faust become a pupil of the good forces without conforming to their rules? 5] Why is Lucifer able to escape from Faust's seeming control? 6] What is the basic law of evolution as signified in the agreement between Lucifer and Faust? 7] What is the one condition which tends the most toward crystallization? 8] Why is blood a most peculiar essence? 9] Can a soul be held in bondage through allowing another control over his blood? 10] What is the difference in the use of the blood between the white and black magician? [PAGE 81] LESSON NO. 38: FAUST [Continued]: Being in a reckless mood, Faust answers contemptuously the demand of Lu- cifer for his signature in blood to the pact between them, with the follow- ing words: "Be not afraid that I shall break my word. The scope of all my energy Is with my vow in full accord. Vainly have i aspired too high; I'm on a level but with such as thou; Me the Great Spirit scorned, defied. Nature from me herself doth hide. Rent is the web of thought; my mind Doth knowledge loathe of every kind. In depths of sensual pleasure drowned Let us our fiery passions still; Enwrapped in magic's veil profound Let wondrous charm our senses thrill. Having been scorned by the powers which make for good and being thor- oughly inflamed with a desire for first-hand knowledge, for real power, he is ready to go to any length. But God is represented as saying in the pro- logue: "A good man in his darkest aberration, Still knoweth the way that leadeth to salvation." Faust is the aspiring soul, and the soul cannot be permanently diverted from the path of evolution. The statement by Faust of his purpose bears out the assertion that he has a high ideal, even when wallowing in mire--he wants experience: "The end I aim at is not joy. I crave excitement, agonizing bliss, Enamored hatred, quickening vexation. Purged from the love of knowledge, my vocation. The scope of all my powers henceforth be this: To bare my breast to every pang, to know In my heart's core all human weal and woe, To grasp in thought the lofty and the deep; Man's various fortunes on my breast to heap." Before anyone can be truly compassionate, he must feel, as Faust desires to feel, the depth of the sorrows of the human soul as well as its most ec- static joys; for only when we know these extremes of the human passion can we feel the compassion necessary for those who would aid in the uplift of humanity. by the help of Lucifer, Faust is able to learn both joy and sor- row, and thus Lucifer is indeed, as he says, ". . .The pow'r that still Works for good, though scheming ill." By the interference of the Lucifer Spirits in the scheme of evolution, the passions of mankind were aroused, intensified and led into a channel which has caused all the sorrow and sickness in the world. Nevertheless, it has awakened the individuality of man and freed him from the leading strings of the Angels. Faust, also, by the help of Lucifer, is led out of the con- ventional paths and becomes thereby individualized. When the bargain has been concluded between Faust and Lucifer we have the replica of the Sons of Cain, who are the progeny and charges of the Lucifer Spirits as we have seen in "Freemasonry and Catholicism." In the tragedy of Faust, Marguerite is the ward of the Sons of Seth, the priesthood described in the Masonic legend. Presently the two classes rep- resented by Faust and Marguerite are to meet, and between them the tragedy of life will be enacted and out of the sorrows encountered by each in conse- quence, the soul will grow wings that will raise it again to realms of bliss whence it came. In the meanwhile Lucifer conducts Faust to the witches' kitchen where he is to receive the elixir of youth, so that rejuvenated, he may become desirable in the eyes of Marguerite. When Faust is presented upon the stage, the witches' kitchen is full of instruments supposed to be used in magic. A hell-fire burns under a kettle wherein love potions are brewed and there is much else which is fantastic. But we may pass by the inanimate objects without even mentioning them, and consider with profit what is meant by the family of apes which we find there, for they also represent a phase of human evolution. Filled with a passion instilled by the Lucifer Spirits, or fallen Angels, mankind broke away from the angelic host led by Jehovah. As a consequence of the hardening power of desire, "coats of skin" soon enveloped them and separated them from each other. Egotism supplanted the feeling of brother- hood as the nadir of materiality was approached. Some were more passionate than others, hence their bodies crystallized to a greater extent. They de- generated and became apes. Their size also dwindled as they approached the line where the species must be extinguished. They are, therefore, the espe- cial wards of the Lucifer Spirits. Thus the Faust myth shows us a phase of human evolution not included in the Masonic legend, and gives us a fuller and more rounded view of what has actually happened. Once, all mankind stood at the point where the scientist believes the missing link to have been. Those which are now apes, degenerated from that point while the human family evolved to its present stage of development. We know how indulgence of the passion brutalizes those who give way to them, and we can readily realize that at a time when man was yet in the making, unindividualized, and under direct control of cosmic forces, this indulgence would be unchecked by the sense of selfhood which guards us in a measure body. Therefore, the results would naturally be more far-reaching and di- sastrous. Some time the aspiring soul must enter the witches' kitchen as Faust did, and face the object lesson of the consequence of evil as represented by the apes. The soul is then left to meet Marguerite in the garden, to tempt and be tempted, to choose between purity or passion, to fall as Faust did, or to stand staunchly for purity, as did Parsifal. Under the Law of Compensation it will then receive its reward for the deeds done in the body. Indeed, [PAGE 82] luck is twin to merit, as Lucifer points out to Faust, and true wisdom is only acquired by patient persistence in well-doing. "How closely luck is linked to merit Does never to the fool occur. Had he the wise man's stone, I swear it, The stone had no philosopher." True to his purpose to study LIFE instead of BOOKS, Faust demands that Lucifer procure for him admittance to the home of Marguerite, and proceeds to win her affections by a princely gift of jewels smuggled into her closet by Lucifer. The brother of Marguerite is away fighting for his country. Her mother is unable to decide what is best to do with the gift and takes it to the spiritual adviser in the church. The latter loves the shining stones more than the precious souls entrusted to his care. He neglects his duty for a necklace of pearls, more eager to secure the gems for the adornment of an idol, than to guard the child of the church against moral dangers lurking around her. Thus Lucifer gains his point and quickly reaps a reward of blood and human souls, for in order to gain access to marguerite's chamber, Faust induces her to give her mother a sleeping potion which results in the death of the parent. Valentine, the brother of Marguerite, is killed by Faust. Marguerite is cast into prison and sentenced to suffer capital pun- ishment. When we remember that the blood is the seat of the soul, and that it clings to the flesh of a person who meets a sudden and untimely end with the same tenacity as the kernel adheres to the flesh of an unripe fruit, it is easy to see that there is considerable torture connected with such a death. The Lucifer Spirits revel in the intensity of feeling and evolve by it. The nature of an emotion is not so essential as the intensity, so far as the purpose is concerned. Therefore, they stir the human passions of the lower nature, which are more intense in our present stage of evolution than feel- ings of joy and love. As a result, they incite to war and bloodshed, and appear evil now but in reality they act as stepping-stones towards higher and nobler ideals, for through sorrow and suffering such as are engendered in the breast of Marguerite, the Ego rises higher in the scale of evolution. It learns the value of virtue by a misstep in the direction of vice. It was with true appreciation of this fact that Goethe wrote: "Who never ate his bread in sorrow, Who never spent the midnight hours, Weeping, waiting for the morrow, He knows ye not, ye heavenly powers." [To Be Continued] QUESTIONS: 1] Can the soul be permanently diverted from the path of evolution? 2] Why is it necessary for Faust to go through the mire of materiality? 3] What causes the crystallization of the physical body? 4] How is true wisdom acquired? 5] How do the Lucifer spirits evolve? 6] What does this result in for the soul? Continued with file "RC4006.TXT" End of File

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