Chapter XII

THE BATTLE OF TRUTH AND EEROB

THERE are no words adequate to convey a concep-
tion of what the soul feels when it stands in that
presence, far above this world (where the veil of
flesh hides the living realities under a mask) also, be-
yond the world of desire and illusion where fantastic
and illusory shapes mislead us into believing that
they are something very different from what they
are in reality. Only in the Region of Concrete
Thought, where the archetypes of all things unite in
that grand celestial choir which Pythagoras spoke of
as "the harmony of the spheres," do we find truth
revealed in all its beauty.

But the spirit cannot stay there forever. This truth
and reality — so ardently desired by everyone who has
been driven to enter the quest by an inward urge
stronger than the ties of friendship, relationship, or
any other consideration — is but a means to an end.
Truth must be brought down to this realm of physical
form, in order that it may be of real value in the
world's work. Therefore Siegfried, the truth seeker,
must of a necessity leave the rock of Brunhilde, return
through the fire of illusion and re-enter the material

MFST^RIES OP THE GREAT OPERAS

world to be tempted and tried, to prove whether he
will be true to the vows of love which pass between
himself and the re-awakened Valkuerie.

It is a hard battle that is before him. The world is
not ready for truth, and however vehemently it may
protest its desire in that direction, it schemes and
plots, by all means within its great power, to down
anyone who brings the truth to its doors; for there
are few institutions that can bear the dazzling bright-
ness of its light.

Not even the gods can endure it, as Brunhilde
knows to her sorrow, for was she not exiled by "Wotan,
because she refused to use her power on the side of
convention! And anyone who steps upon conven-
tionalities, to uphold truth, will find that the whole
world is against him and that he must stand alone.
Wotan was her father and he professed to love her
dearly. Yes, he did love her in his way, but he loved
the power symbolized by Valhal more. The King of
Creed, whereby he dominated humanity, was more de-
sirable, in his eyes, than Brunhilde, the spirit of
truth ; so he put her to sleep behind the circle flame
of illusion.

If such be the attitude of the gods, what then may
be expected from men who do not profess such high
and noble ideals as the gods, the keepers of religion,
were supposed to inculcate into them? All this and
more than we can put into words — much that it will
do the student good to meditate upon — flashed upon
the mind of Brunhilde in the moment of her parting

THE BATTLE OF TRUTH AND ERROR 103

from Siegfried, and, in order to give him at least a
chance in the battle of life, she magnetizes, as it were,
his whole body to make him invulnerable. Every place
is thus protected save one point on the back between
the shoulders. Here we have a case analagous to that
of Achilles, whose body was made invulnerable in all
places save one of his heels. There is a great signifi-
cance in this fact; for as long as the soldier cf truth
vcars this armour, of which Paul speaks, in the battle
of life, and boldly faces his enemies, it is certain that,
however hard he is beset, eventually he will win. Be-
cause, by facing tlio woii.l and baring his breast to
the arrows of antagonism, calumny, and slander, he
shows that he has the courage of his convictions, and
a power higher than he. the power that is always
working for good, protects him no matter how great
the onslaught he faces. But woe be unto him, if at any
time he turns his back! Then, when he is not watch-
ing the onslaught of the enemies of truth, they will
find the vulnerable spot, be it in the heel or 'twixt
the shoulders. Therefore, it behooves us and everyone
else who loves truth, to take a lesson from this won-
derful symbology, and to realize our responsibility
to always love truth above everything. Friendship,
relationship, and all other considerations should have
no weight with us compared with this one great work
with truth and for truth. Christ, who was the very
embodiment of truth, said to His disciples, "They
have hated me, and they will hate you. ' '

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So let us not deceive ourselves : The path of prin-
ciple is a rugged road, and strenuous is the labor of
climbing. On the way we shall probably lose caste
with everyone near and dear to us. Though the
world now professes to grant religious freedom, the
day of persecution has not yet ended. Creed and dog-
matism are still in power, ready to prosecute and per-
secute anyone who does not go along the conventional
lines. But so long as we face them and pursue our
path regardless of criticism truth will always come out
unscathed from the battle. It is only when we show
ourselves to be cowards and cravens, that these inimi-
cal forces can give us our death blow through this
vulnerable spot.

Another point : when Siegfried starts out from the
rock of the Valkuerie to re-enter the world, he gives
to Brunhilde the Ring of the Niebelung. This ring, as
you remember, was formed from the Rhinegold, repre-
senting the Universal Spirit, by Alberich the Niebe-
lung. And we also remember that he could not shape
this nugget until he had forsworn love ; for friendship
and love ceased when the Universal Spirit was sur-
rounded by the ring of egoism. From that time the
battle of life has been waged in all its fierceness:
every man's hand being against his brother because
of his egoism, which impels each to seek his own, re-
gardless of the welfare of others.

But when the spirit has found truth and has come
in contact with the divine realities, when it has en-
tered the Region of Concrete Thought, which is heaven,

THE BATTLE OF TRUTH AND ERROR 105

and has seen that one great verity — that all things are
one and that though they may seem seperate here,
there is an invisible thread uniting each with all,
when the spirit has thus regained universality and
love, it cannot be separate any longer. So, when it
leaves the realm of truth, it leaves behind the feeling
of separateness and self, symbolized by the ring. Thus
it becomes universal in its nature. It knows neither
kin nor country, but feels like the much misunder-
stood Thomas Payne, when he said, ' ' The world is my
country ; to do good is my religion. ' ' This attitude of
mind is allegorically represented when Siegfried gives
to Brunhilde the King of the Niebelung.

As you will remember, the Valkueries were daught-
ers of Wotan, the chief god of the Norse mythology.
They rode through the air on horses at great speed, to
any place where deadly combat, whether between two
or a greater number, was in progress. As soon as a
warrior fell dead they lifted him tenderly to their
saddles and carried him to Valhal, the abode of the
gods, where he was resuscitated and lived in bliss
forever after. You remember, also, that the name
Valkuerie was interpreted as — chosen by acclamation.
Those who fought the battle of life to the very end
were chosen by acclamation to be the companions of
the gods.

Brunhilde was chief of these daughters of Wotan,
and her horse Grane, was the swiftest of the steeds.
This animal, which had thus faithfully carried the
spirit of truth, she gave to her husband ; for truth

106 MYSTERIES OF THE GREAT OPERAS

may ever be considered the bride of the one who has
found it. The horse, therefore, is symbolical of the
swiftness and decision wherewith one who has married
truth is able to choose aright and discern truth from
error — only, provided he remains faithful.

Thus with the love of truth in his heart, and mount-
ed upon the steed of discernment, Siegfried starts out
to fight the battle of truth and bring the world captive
to the feet of Brunhilde. Heaven and earth hang in
the balance, for he may revoluntionize the world if
he is faithful and courageous; but if he forgets his
mission and becomes enmeshed in the sphere of illu-
sion, the last hope of redeeming the world is gone.
The twilight of the gods is close at hand, when the
present order of things shall be done away, when the
heavens shall melt in the fiery heat so that out of the
travail of nature a new heaven and a new earth may
be born, wherein righteousness as a garment shall
clothe all and everything.

Let us now turn our eyes from heaven, from Sieg-
fried and Brunhilde, to earth, where the world,
which the truth is to set free, waits for the coming
hero. The northern myth introduces us to the court
of Gunther, a king honest and upright according
to the standards of the world. Gutrune, his sister, is
the highest lady in the land, her brother being unmar-
ried. Among the courtiers there is Hagen, a name
which means hook, signifying inherent selfishness. He
is scion of the Niebelungs, related to Alberich who
formed the fatal ring. Ever since the days when that

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ring passed out of their possession, the Niebehings
have kept close watch upon its possessors: first,
Wotan, who tricked Alberich and robbed him of the
ring, then Fafner and Fasolt, the giants who had built
Valhal for Wotan, and who forced him to give them
the ring in part payment to ransom Freya, the goddess
of love and youth, whom Wotan had prostituted and
sold for the sake of power: then when Fafner slew
Fasolt, the Niebelungs watched closely the cave where
Fafner lay concealed, brooding over the hoard of the
Niebelung as a huge dragon. And Mime, the foster
father of Siegfried, paid with his life for scheming
to obtain possession of the coveted treasure. Nor
was Siegfried safe from their vigilant watch, save
when he was at the rock of the Valkuerie; for no
Niebelung, nor one who is a cur or coward, can ever
penetrate beyond the circle flame of illusion into the
realm of truth. Therefore, the Niebelungs do not
know what has become of the ring when Siegfried
emerges anew into the world, though, of course, they
surmise that it has been left with Brunhilde, and in-
stantly commence plotting how to obtain it.

The court of Gunther lies directly in the path of
Siegfried, and Alberich speeds ahead and informs
Hagen that the last known possessor of the ring is
coming. Together, they scheme how to find out its
whereabouts and obtain possession, but each in his
black heart, also plots how to outwit the other and ob-
tain the treasure for himself alone; for there is no
honor in the battle of the separate self ; each is against

108 MYSTERIES OF THE GREAT OPERAS

all others regardless of who they are. Though in the
world we find co-operation for a common purpose, the
question that is uppermost in the mind of every one
who participates is : What can I get out of it ? Unless
this is plain and a personal reward is in sight, the
great majority of mankind are unwilling to work. The
apostle tells us, ' ' not to be concerned with the things
for self alone, but also, to be mindful of the things of
others." And we have given intellectual assent in the
Christian countries, but, alas ! how few are willing to
live up to the ideal of unselfish service.

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