Don Mario Roso de Luna, the famous Theosophical writer, commenting on the third part of the Wagnerian Parsifal, writes verbatim like this:
"The third act takes place again in the domain of the Grail. It is spring. A smiling countryside whose limits extend from the edge of the forest to the mountains of the Grail, shows a spring among the groves, and, in front of it, supported by the rocks, a poor hermit's hut. "
"It is the first hour of Good Friday, Gurnemanz, the hermit, aged, and with no other clothes than the old tunic, which he still has, of the Knights of the Grail, comes out of the hut and hears deep groans, as of someone who, in deep sleep, fights a nightmare. "
"Then hurry towards the thicket from which the groans originated and find KUNDRY, cold and rigid, hidden for no knowing time, in the harsh thickets of winter -the sad moral night of the sinner- without knowing the arrival of the redeeming spring "...
"The old man drags KUNDRY out and begins to revive her with his breath. He wakes up at last, crying out. He dresses like a penitent. His complexion is paler. The sullen fierceness has disappeared from his face and manners."
"He gazes at Gurnemanz with a long gaze, as one who evokes old memories; he gets up, and going to the hermit's hut, he prepares to serve him, as he used to do with the holy knights."
"So he takes out a pitcher and puts it at the fountain to fill. Then he returns to the hut, where he prepares to work, as usual, as a gift to the last survivor of the Grail."
"Meanwhile Parsifal comes out of the forest in black attire and armor, his visor pulled down, his spear lowers and his head bowed under the weight of his conflicting thoughts."
"Gurnemanz approaches him in case he needs to be guided, Parsifal does not respond to the ascetic's attentions; but he reminds him that it is Good Friday, a day whose sanctity should not be mocked at with weapons."
"Parsifal rises, throws down his weapons, thrusts his spear into the ground and, before her, falls to his knees in ecstatic prayer."
"Gurnemanz then contemplates him, moved and amazed, at the same time that he beckons to KUNDRY. In him he recognizes the slayer of the swan of yesteryear, a sinner who has come, like man, to the Holy Precinct through the paths of desolation and bewilderment, a hundred times cursed; for places without a path and strife without number "...
"The hermit informs him at the point of the state of misery in which the knights of the Grail have fallen, all scattered or dead except him, since Amfortas, already powerless to resist the curse of his wound, seeks death, refusing to uncover the sacred Vessel so that HE does not continue to prolong his life with the immortal Breath."
"Parsifal, before that pain side, falls faint next to the fountain. Gurnemanz supports him and makes him sit on the grass and KUNDRY comes with a basin of water to spray Parsifal's face."
"No! Says Gurnemanz -be the same sacred source the Vase-. The YONI that the pilgrim restores".
"I foresee that he is called to carry out a sublime work today; to exercise a Divine mission. So be cleansed of all stains and washed here of the impurities of his long pilgrimage."
"Between them they lead Parsifal to the edge of the fountain, while KUNDRY unties his greaves and bathes his feet, while the hermit strips him of the old black robes of pain and struggle, leaving him only in the white tunic of the Neophyte who is the new tunica of purity, expurgated all old ferment of sin, as Saint Paul would say ".
"KUNDRY, then, anoints the feet of the chosen one, pouring over them the content of a small golden pome that she concealed in her bosom."
"As a new Magdalena, she dries him with her own hair, while Gurnemanz also anoints his head as a future King, baptizing him as a Redeemer of the Grail, and as a sapient for compassion"...
"The ineffable idyll commonly called THE ENCHANTS OF GOOD FRIDAY, then triumphantly resounds in space, joyfully greeting the Redeemer, in the midst of the august happiness of the mountain and the forest, where everything smiles as the supreme moment of liberation approaches.".
"The bells of the Grail ring again as before, calling for the holy ceremony."
"Gurnemanz clothes the new King with his guarded vest and knight's mantle, and with him he undertakes the ascent to the castle, whose splendors, thanks to the sacred sexual lance, will soon return".
"The area of the great Hall of the Grail is filled with knights and squires who, on the one hand, lead the litter of Amfortas and, on the other, the corpse of Titurel, who comes to receive the last blessing of the Grail."
"The son in pain, seeking only the rest of death, has unconsciously caused the death of his father by being deprived of the immortal contemplation of the Regenerating Vessel."
"The knights all demand that Amfortas, for the last time, fulfill his mission!"
"Amfortas, already sensing the sweet darkness of death close to him, resists coming back to life that, the discovered Grail, will give him, and tears his clothes indignantly crying out for death in a tremendous paroxysm" ...
"They all turn away from him in awe at discovering themselves, gushing blood, the fatal wound."
"Parsifal, who has arrived, detaches himself from the group, brandishes the spear, and touching Amfortas's side with his point, miraculously closes it at last."
"Then he raises the spear triumphantly, all before it prostrate in ecstasy, while Amfortas, extracting the sacred relic from the ark, makes the whole atmosphere soak in the glory of the Grail, and Parsifal, elevated from that moment to the supreme dignity and blessing from that moment and forever with HIM the restored Holy Assembly "...
"Titurel, returned to life for a moment, sits up in the coffin at the same time that, from the dome, the snowy dove hovers over the head of the new King, the sapient one for compassion! ... while more explode vigorous than ever the sacred songs, and KUNDRY, the symbolic woman, falls lifeless also redeemed to the ground, in the midst of the universal homage that heaven and earth render gloriously to the Hero who has defeated the powers of evil, achieving Liberation through effort and the sacrifice".
This wicked and adulterous generation demands a sign, no more sign will be given to it, but that of the prophet Jonah. For as Jonah was in the whale's belly three days and three nights, so will the Son of Man be on earth three days and three nights "(Matthew XII, 39-40).
This exotic somewhat confusing story of the marvelous book of Jonah has as its esoteric foundation an ancient symbolic ceremony that consisted of leaving the initiate for three days and three nights amid the unspeakable mystery of a cave similar in shape to a fish.
They tell old traditions that are lost in the terrifying night of all the centuries, that during this interval, while the body of the initiate lay like a corpse between a sarcophagus, his soul absent from the human dense form, he experienced directly in the superior worlds the rituals of life and death.
Both the elemental water and the perfumed earth, elements beyond any doubt passive or simply negative, represent the preliminary purification and the serious basis of all regenerative process, which then has to be made effective, by means of the higher and active elements, the air.and fire respectively, symbolic of the spirit and of the great reality.
The extraordinary and marvelous shape of the old coffin of OSIRIS, naturally calls to memory by its similarity and Initiatic meaning, another fish, magnificently represented by the Semitic alphabet in the letter SAMEK, which occupies the fifteenth Kabbalistic place, which it undoubtedly symbolized in a beginning to the famous constellation of the whale under whose rule we must carry out certain works of the "Ninth Sphere".
The Kabbalistic fifteenth of Tiphon Baphomet -the Devil-, the animal passion, representative of the aforementioned constellation, invites us to understand what work is in the "Ninth Sphere" (Sex).
The Initiate who spills the Vessel of Hermes will be struck down by Arcanum sixteen of the constellation Aries; he will fall from the tower under the ray of cosmic justice like the inverted Pentalpha, head down and both legs up.
If we Kabbalistically add the two digits of 15 we will have the following result: 1 + 5 = 6.
Six in the Tarot is the Arcanum of the Lover; the man between virtue and passion. Learn to polarize yourself wisely with Arcanum Six and you will have defeated the dreadful 15 of the constellation of the whale.
Remember, dear reader, that in the center of your chest you have a very special magnetic point that captures the waves of light and glory that come from your human soul.
She is TIPHERETH, the Sixth Arcanum of the TAROT. Listen to it. Obey the orders that come from it.
Act in accordance with those intimate impulses; work in the forge of the Cyclops when she requires it. If you learn to obey you will not perish in the belly of the whale.
See! That you have become a fish working in the chaotic waters of the first moment. Now you will understand why OSIRIS's coffin is shaped like a fish.
It is unquestionable that the seven days or genesic periods of Moses are synthesized in those three days and three nights of Jonah in the belly of the Whale; Initiation ceremony repeated by the Great Kabir Jesus among the Holy Sepulcher.
Some badly informed people mistakenly suppose that the simple symbolic Initiation ceremony of the Great Sepulcher with its famous three days, plus the catalepsy of the physical body, is everything...
Unfortunately those good people ignore that the simple ceremony is only a sign, the symbol or allegory of something immense and terrible that is projected into the unknown...
Jonah the Prophet, working under the rigency of the constellation of the Whale, immersed in the deep well of the universe, in the "Ninth Sphere" (Sex), performs his work in three days or more or less long periods.
A) He makes the wedding garment of the soul and establishes within himself a permanent center of Consciousness.
B) It radically eliminates the three traitors of the intimate Christ and reduces the Dragon of darkness and the secondary beasts to cosmic dust (Sub-lunar Work).
C) Continue dying in the higher spheres of Mercury, Venus, Sun, Mars, Jupiter, Saturn, etc.
The first period of time concludes in the "Second Birth" of which the Great Kabir Jesus spoke to Rabbi Nicodemus.
The second period ends with a wonderful wedding. Nothing less than the betrothal of the human soul to Guinevere, the Queen of the Jinas. We will tell women that then they marry the eternal Beloved...
The third period magisterially concludes with the resurrection of the secret Christ within our own hearts.
Hindustani esoteric texts constantly mention the famous Trimurti: ATMAN-BUDDHI-MANAS (This is the Intimate with his two souls: Buddhi and Manas respectively).
Of that Trimurti only an insignificant fraction of the third aspect is embodied in the intellectual humanoid mistakenly called man.
This fraction is called "ESSENCE"; In Japanese Zen ... it is simply called "The Buddhata".
Unfortunately the "Essence" underlies dreams within that motley and grotesque set of submerged, dark entities that constitute the Ego.
However, such "Essence" is the raw material to make soul; a concept that unfortunately has not yet been very well understood by our Gnostic students.
The Chinese TAO clearly teaches that the "Essence" engulfed among all that set of Devil I's that constitute the Ego, has to undergo incessant alchemical transformations in the "Ninth Sphere" before becoming the "Seminal Pearl".
The wonderful ebb of sexual energy in the form of a luminous whirlwind, as when a ray of light returns when it hits a wall, comes to crystallize within us in the "Golden Flower", which, as is known, establishes within the Neophyte a permanent Center of consciousness.
The "Seminal Pearl", developing through Sexual Magic and the formidable work with the spear of Longinus, has to go through unspeakable bitterness before becoming "the golden embryo". (In the golden flower).
The "Second Birth" is a truly extraordinary, wonderful cosmic event; then we embody the third aspect of Trimurti: ATMAN-BUDDHI-MANAS.
The Human soul (the superior Manas of the Hindustani), enters the "Golden Embryo", from that moment it is said of us that we are men with a soul; sacred individuals; truly responsible people in the fullest sense of the word.
The "golden embryo" dressed in the wedding dress of the soul, truly experiences a supreme joy the moment it merges with the human soul.
In the "Golden Embryo" all the experiences of life are summarized and therefore it is ostensible that it originates fundamental transformations in the immortal Pneumatic principles of man. This is how we become Adepts of the White Brotherhood.
The Marriage with Guinevere, the Divine Amazon, is certainly another event of wonders that marks the tremendous end of the second great day or period of time. Then it is unquestionable that we experience another radical transformation because within the Buddhi, as within a glass of thin and transparent alabaster, the flame of Prajna burns.
However, it is indubitable that the superlative transformation is only possible with the resurrection of the intimate Christ in the heart of man. This is the culminating phase of the third period. The formidable moment when the brilliant constellation of the Whale vomits Jonah the prophet on the shores of Nineveh; the supreme moment when Jesus the Great Kabir resurrects; the second extraordinary of the triumph of Parsifal in the resplendent temple of the Holy Grail.
Don Mario Roso de Luna the Great Spanish Sage writes:
"The score of the Parsifal - says Rogelio Villar - amazes, in general, for the greatness and majesty, and for the inspiration and beauty of its outline, for the purity of its lines and for the color and nuance of its wise and sweet, grand and solem instrumentation and smooth. It marks the end of the evolution initiated in TANNHAUSER and LOHENGRIN, in whose inspired works their theories on lyrical drama are outlined, reaching their last extremes in the beautiful score of Parsifal ".
"The fragmentary melodic pieces (leimotivs) that were heard in the course of Wagner's drama, in different situations, are of great expressive power, and in relation to the character of the poem, always subordinate to the spirit of the literary phrase".
"The prelude and the consecration of the Holy Grail (Apostles' Supper), a magnificent page with intense emotion in the first act; the prelude and the enchanted Garden of KLINGSOR (voluptuous scene of flowers), and the dramatic duo of seduction between KUNDRY and PARSIFAL, in the second; the brief and melancholic prelude, the moving scene of the baptism (one of the most emotional moments of PARSIFAL) and the charms of Good Friday, pages of sublime beauty, in the third; the most peaceful and poetic for its delicacies and for its rich and exuberant orchestration, like all the salient situations of the opera, filled with charming poetry and exquisite tenderness; delicate or sweet, dark or gloomy, always in character with the poem ".
"Other interesting episodic fragments for the orchestral work of a descriptive nature are: the morning prayer of Gurnemanz; the departure of KUNDRY; the procession of the King, with a very visual, as well as the parliament of GURNEMANZ in the shade of a secular tree, in the that refers to his squires the origin of the order of the Grail, KUNDRY, the pains of AMFORTAS, and the curse of KLINGSOR ".
"The whole sinister scene of the infernal magician also stands out in the second act, in which he uses his cunning so that KUNDRY, the Eve of Hebraic mythology, seduces PARSIFAL; and in the third, the devastating scene of Amfortas, from deep emotion and the funeral march ".
"In the Parsifal score there are symphonic fragments of imponderable beauty, delicious sounds pasted and fused with such a new art, so appropriate to the medium in which the action takes place, to the character of the landscape, such expressive poetic-musical images, and true correct interpretation of the legend of the Holy Grail, which they subjugate ".
"Intermixed with an unprecedented art, the themes of the Supper, Titurel (Order of the Grail), KUNDRY, AMFORTAS, PARSIFAL that symbolizing Faith, Compassion, Humility, melancholy, Love, resignation, the Swan, the spear and others, whose significance must be known to fully enjoy the Wagnerian conception in all its magnitude and grandeur; Amfortas symbolizes remorse; Titurel, the voice of the past; Klingsor, sin (the Ego) Parsifal, redemption; Gurnemanz (The Guru), tradition; KUNDRY, seduction. "
INVERENTIAL PEACE
SAMAEL AUN WEOR
Comments