The Spiritual Failure of Tristan

Tristan & Isolde is a great opera, one of the very greatest. The Act 1 Prelude, Isolde's Narrative and Curse, the Love Duet in Act 2 and the concluding Liebstod in which Isolde sings ecstatically of a transcendent union with Tristan after death are some of the most extraordinary moments in Western music. The impact of this opera was profound on late 19th century consciousness and marked all serious music subsequently. Countless writings testify to its enormous influence, and not just on composers but artists across the creative spectrum.

The music is extraordinary, and yet the message of this opera as it comes through in the libretto is one of spiritual decadence and death. Tristan, originally a solar hero, is undone by infatuation with a woman and consequently becomes a weak, pitiful figure whose inner sense of wholeness and integrity is completely undermined by his obsession. He seeks to shun the day and be absorbed in night, and this represents the overcoming of the spiritual strength of the sun by lunar forces which is essentially the overcoming of spirit by matter. 

That is the very reverse of the true spiritual path, especially the masculine path, in which the self is raised to godlike potency through conscious alignment with divine reality. Instead, Tristan seeks to be merged back into the chaos of pre-creation from whence his soul emerged. Overcome by his sensual passions and losing control of his inner centre, he seeks a return to the emasculating arms of the primeval matriarchy and a pantheistic dissolution instead of following the path of becoming a radiant centre of light himself. 

In this path he could still have loved Isolde but would not have let that love overwhelm his spiritual integrity. He would have been master of it although, in the context of the story, he would not have acted on it since she was betrothed to another man so he not only betrayed his oath of loyalty to the King, as related in King Mark's desolate lament, in my view the spiritual heart of the opera, but he also violated the sanctity of marriage.

This does not form part of Wagner's treatment of the legend but the story serves as an illustration of a test for an initiate (Tristan was a hero so at a high level of spiritual development) which he failed. There is no sense of this in the opera which is a straight paean to romantic love which, although ending in tragedy from the worldly point of view, sees the two protagonists finding their fulfilment in death with the implication they have moved onto a higher plane. But have they really or have they succumbed to idolatry? Real spiritual attainment only comes when the soul turns away from seeking fulfilment in creation, any aspect of creation, even a lover as soulmate, and looks for it in the Creator. Then the soul can turn back to creation and move in its confines without attachment or suffering.

Love is an excuse for anything runs the Romantic creed, a creed we have largely adopted today. But this is an illusion. There is love and then there is love. Jesus said that the greatest love is to lay down one's life for one's friends. Tristan and Isolde lay down their lives but not as acts of personal sacrifice. They are seeking the delights of heaven not renouncing these delights for the love of God. Only those who are prepared to sacrifice heaven for others are worthy to enter it.

There is a close parallel with that other Arthurian story of Lancelot and Guinevere. Here too sexual obsession and infidelity are the cause of spiritual failure and destroy an ideal kingdom. Lancelot was the greatest of knights but he proved unworthy at the final test, and, because he was the greatest, his downfall impacted the whole world in which he lived. Arthur's kingdom was destroyed. But unlike Tristan, Lancelot worked out his fault through renunciation and repentance as he lived the rest of his life as a monk just as Guinevere, his adulterous lover, became a nun in contrition for her part in the sin. Love does not justify everything. At least, what is called love does not do so. There are higher values which even love must obey.

Wagner's words may carry a misleading spiritual message because his metaphysical understanding was limited. He adopted Schopenhauer's misconception of Nirvana as non-being as Tristan's credo, and saw that as the peak of spiritual realisation. However, in Tristan & Isolde his musical understanding and power of expression exceed his intellectual and philosophical grasp as they also did in Parsifal which is a curious and unsatisfactory mish-mash of Christianity and Buddhism from the story point of view but contains music in the Prelude and Good Friday section that is amongst the most spiritually profound of anything heard in this world. Tristan & Isolde also has music that reaches further into the higher planes than practically any other, but one can see why some people have problems with Wagner. The music can seem too intense while the themes of some of his operas, and Tristan especially, do have something spiritually self-indulgent about them. Nonetheless, Wagner was clearly used by the powers that be to bring through something entirely new and open up higher levels of reality to the physical plane. He was certainly not a saint but then how many saints are creative artists of genius?

Good and Bad Seeds

 I have used the analogy of human beings in this world as comparable to seeds planted in the earth before. Given that the same patterns repeat themselves at all levels of creation, the basis of symbolism and a key to deeper understanding, this seems reasonable. We are gods but gods in potential just as seeds are plants but only potentially so. The dark earth is this dark (spiritually considered) Earth, and the light of the sun to which the seeds grow upwards through their equivalent of aspiration is like the light of God to which the human soul should aspire. 

But this comparison contains a warning. Not all seeds germinate. 

I have just looked up the factors that might prevent germination. Here are some.

• • Dormancy:

  Many seeds naturally enter a dormant state to protect themselves from unfavorable conditions like cold, drought, or predation. 

  • Seed Viability:

  Seeds can degrade over time, losing their ability to germinate. Factors like storage conditions, temperature, and humidity can affect seed viability. 

  • Environmental Factors:

  Even viable seeds require specific conditions for germination, including moisture, oxygen, temperature, and sometimes light or dark. Some seeds may not germinate if planted too deep or shallow, or if the soil temperature is not optimal. 

  • Internal Factors:

  Some seeds may have internal factors, such as a thick seed coat or chemical inhibitors, that prevent germination until those factors are overcome. 

  
  

   It is not hard to equate some of these with human barriers to spiritual development. For instance, dormancy. In many people the spiritual sense does lie dormant. The stuff of which they are made is not robust enough to overcome world conditions. In others there can be a degradation of the soul as the lower self allows itself to be caught up in sin. Environmental factors must also be taken into consideration, and internal factors such as the intrinsic quality of the soul in the first place cannot be ignored.

  
  

  However, human beings are different to seeds in that we have free will. We can, if we set our minds to it, overcome obstacles. A particular environment might hinder but it cannot prevent. 

  
  

  A natural question to ask would be what percentage of seeds germinate, and the answer is it depends. It depends on the species, it depends on weather conditions and it depends on the time of planting. Modern science tells us that human beings all belong to the same species, and biologically we may do even if there are different categories within that species. But spiritually we may not. It is an unsubstantiated assumption that because we are all children of God we are all the same sort of children. We might well have different spiritual origins, and even where there is similarity of origin we know that the same parents can have quite different children. The weather conditions relate to the spiritual climate when we are alive. It may be fair as in some periods of history or it may be foul as now though if we are born at a foul time there will be a reason for that. A hardier strain might be produced by inclement weather.

  
  

  Then there is the time of planting. Most traditions would agree that we are not now in spring. Indeed, most would say we are deep in winter. It may be that the harvest is not great at such a time but this analogy should not be pushed too far. If we are alive now it is because the greater difficulties can produce a more intense growing season. What is lost in terms of quantity may be gained qualitatively speaking. The seeds that do sprout might produce a better crop. Those that don't might be held back for another season.

  
  

  There is good seed and bad seed. Both can germinate but the good seed is more likely to do so. What makes a good seed is love of God. This produces the pushing up through the earth towards the light of the sun. A bad seed can be characterised by rejection of God, a very bad seed by hatred of God. It seems that few people today love the Good. The Good is the same as God. God is Being which is a transcendental thing. That means it is beyond this world. If you do not look for the meaning of life beyond this world you are rejecting God and, ipso facto, rejecting the Good. That is why personal goodness, or goodness as the world judges it, is less important than the orientation of the soul. A conventionally good person who does not seek to strive upwards through the earth to the sun is not aware of the true Good and is therefore is on the wrong side when it comes to spiritual good and evil. His seed will not sprout. He may claim to love God but if he gives precedence to any worldly conception of good then his claim is false. He doesn't love God but an imagined idol of his own making.

  
  

  We live in an egalitarian culture which believes everyone will be saved because everyone is basically good. There is no bad seed, all is good. However, egalitarianism is a poisonous doctrine because it sacrifices truth for a perversion of love. Without hierarchy there is no higher or lower, no better or worse, and this means that everything sinks to the same level. The vertical collapses to the horizontal. It is clear that the egalitarian ethos has been put through by the dark forces to shut mankind out from the spiritual heights. It is a justification for resentment, making a vice into a virtue, and a major contributory factor to the degradation of seeds.

  Note: I could have described this in terms of healthy and poor quality seeds to remove the sense of moral judgement. But there is moral judgment involved when you are speaking in human terms. Healthy is good, spiritually speaking.

From Whitefield to Yercaud

During our time in Whitefield Michael, who was a great animal lover, bought a strange looking creature in the Bangalore bazaar. Obviously some sort of primate, this is what it looked like.

I think you'll agree this is not a thing of beauty, but Michael bought it to save it. Despite the Hindu reverence for the cow and the doctrine of ahimsa (non-violence and respect for all living things), Indians do not treat animals particularly well. This one had been captured from a tree and was being used as an object of sport in the bazaar. Michael paid a few rupees to rescue it from its captors, and then decided to keep it as a pet. This was probably unwise as it was a wild animal but it seemed harmless enough. We fed it bits of fruit and rice, and Michael bought an old bird cage to keep it in at night. During the day it ran around the house except when Michael went out to the local shops when he took it with him wrapped round the back of his neck. The sight of an eccentric Englishman bicycling around the village with a furry scarf soon became a source of amusement for the locals, but it was affectionate amusement because Michael was a popular figure there.

This carried on for a while and in that time we learned that Montrose, as Michael called him, was a slender loris which is an arboreal primate that is, as one might have guessed from the eyes, nocturnal. And that became a problem. During the night Montrose would whistle constantly so we let him out to roam around the house. I was having severe doubts about keeping him and wanted to release him back into the wild but Michael had grown attached to him. Then things got worse. Montrose discovered that he was a carnivore. He caught insects and that changed his character. From being quite mild and gentle he became aggressive and would bite. Not me because I was now fed up with him and left him alone but he bit Michael enough to draw blood and shortly afterwards Michael became quite ill. I decided enough was enough and took Montrose into the jungle where I put him in a tree, back where he belonged. Some South African Sai Baba devotees who lived locally showed a forgiving spirit and brought Michael restorative soup to get him back on his feet. I say they were forgiving because I had met one of them a short while before and, not realising he was a devotee, had spoken critically of Sai Baba. When I finished he calmly told me that he was a devotee, a lesson in think before you open your mouth I have subsequently learned.  But, as I said in a previous post, the devotees were all good people even if, in my estimation, they were spiritually naive.

When Michael had recovered we were invited to dinner by an Anglo-Indian ex-army officer who lived in Whitefield with his family. Whitefield had originally been set up as a retirement colony, so-called, for Anglo-Indians who worked on the railways as many of them did in British times. We had first met this person through some rather extraordinary ladies we had known in Bangalore. These were four Parsee sisters, probably in their seventies, who lived in a beautiful but rundown old bungalow in Grant Road near the Bombay Ananda Bhavan, the guesthouse that we had stayed in for several weeks before moving to Whitefield. There was something a bit Miss Havisham-like about these sisters. They were all spinsters, very aristocratic with pale paper thin skin covering boney features. They lived surrounded by the souvenirs of yesteryear with an equally elderly servant looking after them. Their father had been a rich lawyer and probably they had not married because there was no one of their caste and class and religion available in Bangalore. But they were very sweet and kind, and Michael and I were often invited to tea, on one occasion meeting the ex-army officer who now had invited us to his house.

Colonel De Souza turned out to be the solution to our problem about what to do after our attempt to buy a property in Whitefield fell through. He asked us if we had heard of Yercaud, a hill station in Tamil Nadu about 150 miles south of Bangalore. At 5,000 feet of elevation he thought it offered an ideal climate for Europeans and also presented opportunities to run a guesthouse as people went there in the summer to escape the heat of the plains. He knew of it because he had been to school there at Montfort, a Catholic private school, and he gave us the name of a couple of contacts. A week later Michael went off on a reconnaissance trip. I stayed behind in Whitefield because I was helping some visiting Christian missionaries redecorate their little chapel. They had come to our house because we were the only Westerners in Whitefield who were not Sai Baba devotees. They soon realised we were not going to be converted to their brand of Christianity but we remained friendly.

When Michael came back from Yercaud he was full of enthusiasm. He liked the town and its surroundings and had actually found a house to rent. I was happy to go along with this because the time felt right to move on, and Yercaud seemed a good place for us to go, both climate and area wise. We started to make arrangements to pack up and move.

 Before we did move though we had to find someone to take up the lease on the house we had rented for a 6 month period, all paid for in advance. We had only been there for 4 months and assumed the landlord would reimburse us the 2 months outstanding if we found someone to take up the lease. We soon did through the devotees we knew and arranged to meet the landlord with the new tenants to sign the relevant documents. The landlord accepted a cheque from the new people which included payment for the 2 months at the end of our tenancy but then, having given us to understand he would reimburse us those 2 months, declined to do so. The incoming tenants were embarrassed and we were angry but there was nothing to be done. This was not our last bad experience of Indian business practices but there was no use fussing over what could not be changed so a couple of days later we loaded everything we possessed into a small truck and headed south to Yercaud. 

The Test of the End Times

 In the End Times all institutions will be controlled, either directly or indirectly, by demonic intelligence. They will ostensibly function as before but their influence and effect will be spiritually corrosive. In few cases will the reality behind that influence be obvious to the ordinary person but it will be apparent to anyone whose spiritual eyes are open. Every individual serving those institutions will be serving the dark forces though most will be unaware of that fact. But they will have made compromises to get to positions of authority, and those compromises will have stained their souls. They will be the whited sepulchres spoken of by Jesus. Beautiful or virtuous or honourable on the outside, but rotten within. These are hard words but we live in unprecedented times. It's not like the end of Rome. There may be similarities because the same patterns do inevitably repeat themselves, but the situation today is of an order of magnitude different to any time we know of in the past. The scale of our spiritual destitution is unparalleled even though it is disguised by improvements on the materialistic humanitarian level. The bread alone level. 

You might ask, where is God in all this? Why does he allow the sheep to be led astray by wolves? Where are the shepherds? The analogy makes the point. We are not sheep, not anymore. God requires us to be spiritually responsible these days. No longer obedient followers but able to develop our own spiritual insight and make our own spiritual decisions. If the outer is corrupt it means we must go to the inner. Souls are being tested for their intrinsic quality. It's easy to make the grade when everything is in your favour but your true orientation only comes out when it manifests in spite of outer circumstances. God has planted seeds in a ground in which only the hardiest will survive and grow. But this is how he determines what is the best seed and what will just turn into weeds or not grow at all. One of the most dangerous doctrines is that God loves us. Of course, God does love us but what does that actually mean? Does this love disregard what we actually are or does it mean that God wants the best for us? We may all have the image of the divine within us but that image does not come alive unless we make it so. If we are equal because of that image within us it is only potentially so because the image must be developed.

The good seed will grow into a beautiful flower but not all seed is good. In fact, if we look at nature most seeds just get recycled back into the earth. That is a sobering thought for these end times and should alert us to the need to aspire towards the light and not remain trapped in the darkness, comforting darkness though it may seem to some, of the earth.