|Main Page||The Spiritual Sun||SSUN1-65||←||Chapter||→|
A monks’ monastery. The Augustinian faith.
65,1. We shall leave the ladies’ monastery and move a bit more upwards. Look, more to the midday and the evening already is a monastery easily recognizable at first sight. Look at the pompous church with its two enormous clock towers and on both sides of the church is the monastery building with smallish windows. As you can see, is the monastery and the church walled in together with a high wall. You want to know what kind of order is established there. I tell you, one of the strictest, namely the order of the so-called barefoot Augustinians.
65,2. This order was only a remunerated order of penitence according to the rules of the church teacher Augustine who, as is known, was very much dedicated to establishing the being of the trinity as a conformed idea. This otherwise very zealous Christian have been seriously warned by the Master Himself to stop the investigation of the trinity. But despite this, he has aligned himself with the Roman bishop Eusebius and completely agrees with the idea born at Nicea, about the trinity consisting of three persons. He tries to give the trinity as much judicial validity as possibleand by means of his otherwise great worldly wisdom, by which he indeed was honorably exalted to church father and church teacher.
65,3. It was, in fact, strange that such church teachers would let themselves be called church fathers, while they indeed had the gospel according to which only Christ was to be called the only and true Father of all people and thus certainly also of His church. Because Augustine did not do his investigation out of self-interest, but with honest intention, it was not reckoned to him in the spiritual world, but in fact already partly by himself in the natural world has he seen his delusion and was therefore quickly taken in by the Master and brought on better ways. He did, because of his better insight already during his earthly life, founded a small school in secret with the purpose to gain a better and more living insight in the triune God. Augustine has finally met with the inner, living word and came to know the way by which man can reach it.
65,4. This was a way of deep humility, the complete defiance of the world to take hold of the Master with all love. This school appealed to many, yet it was kept as secret as possible. Even the Roman bishop heard of it, did not oppose it and have even joined the school. He soon saw that the public teaching did not correspond with that of the school, but he could not swim against the stream. For such a school, which was a very important find for that time to not be destroyed, he allowed this school a freer practice and called it the ‘School of the true priests’, who became known as scholastics. These scholastics were not the same as the old Egyptian scholastics, who mostly busied themselves with magic mysticism, but they were rather scholastics after the inner meaning of the word.
65,5. They, therefore, form another image of the trinity, consisting of a triangle in the middle of a sun-shaped crown of rays. Even though this image also was not yet completely correct, God was depicted to be a unity.
65,6. The eye depicts the sun of the Master in which He exists in His eternal love and wisdom because the human eye has both in it; for from the eye radiates love and from the eye comes forth the light. The three corners of this form in the middle of which is the eye represented the three degrees within which the divine is expressed as the most intimate. These three degrees were thus arranged according to the three corners, that the lower left corresponds to the natural, the right corner to the spiritual and the upper corner signified the celestial. The radiation of the eye to the three corners indicates the influx of the Master in and through the three degrees. The light radiating to the outside of the form indicates the infinite power and the inexorability of the Godly Being. This depiction was therefore regarded to be a rather successful hieroglyph of the triune God. This then was the rule according to which the order of the barefoot Augustine was founded.
65,7. You ask why this so-called new scholastics could not yet depict the triune God more perfectly and why the Master did not reveal it to them. This was because they still had some wrong ideas due to their previous view of the Godly trinity, consisting of three personalities. Some of these scholastics later did come to better insight, placed themselves under the protection of the Greek church, where they developed into a sect with the name of the “Unitarians”. Yet, under the Roman bishop, the first rule of secrecy remained under the strict clause of the right to remain silent. This secrecy went so far that after some time, even the initiates were not allowed to talk to each other. Everyone could communicate by means of the inner word, but they were not allowed to share the inner word with each other. For this reason, have this good order crumbled over time and had no great respect with succeeding hierarchies.
65,8. As an imitation of this order, some other similar orders were founded, which were also strictly secluded from the world for the same valid reasons. They could not amount to anything, though; firstly, because they were held back by the church ordinances and secondly because they could apply their rules behind closed doors, but could not apply it usefully in their assigned pastoral care.
65,9. Many such orders were founded, of which all initially had a good foundation and of whom almost all were adherents to the inner scholasticism. But this good basis got lost over time and nothing but the outer form remained. Since some orders began to act to the benefit of the Roman bishopry, they began to receive many outer rewards from them. This soon gave rise to “seminaries for men” and “orders for men”. Because these orders fared better than those who kept to thefounding rules, the smaller orders began to think. They also began to act more and more to the benefit of Rome, which in turn gave more and more privileges to them. The order began to lose all inner morals in this time and a false foundation was laid.
65,10. Here we see now a monastery which is founded upon such a false foundation, only still carrying the name of the original founder. You immediately see this from the trinity consisting of three persons, depicted right above the gate of the main entrance. Under it, almost as if pushed away by the clouds, is the “eye of God”, showing that the delusion has prevailed over the truth.
65,11. These (spiritual) monks are still walking about barefoot and still wear the same clothing, but when you would want to see their inner scholastics, you shall see that they only act outwardly as in the beginning did the real Augustinians. If you would ask the one or the other why he does so, you would get no answer and if you would get an answer, it would sound like this: we do this as staunch penitents for the sake of heaven, for the kingdom of heaven can only be entered with violence; for whom would not take it with violence, shall not gain it. From this, you can easily grasp their actual motivation for such a strict life. They do it all for the sake of heaven; they also love and fear the Master, but not for Himself, but only because of heaven and hell. If the Master would take the hell away from them and their dreamed-of enjoyment and yawning would change into a heaven of activity, they would soon cross out their strict, penitent life.
65,12. This is the case with all monastic inhabitants of a better attitude. Yet, for many, the following of the strictly ordained rules is only a political way by which they think they can obtain important, worldly privileges for themselves. These are actions of hellish nature, an abomination to the Lord. We shall not find this nature here, for that belongs deep into the evening, with the worst degree even at home in hell.
65,13. We shall here encounter only thoughts about heaven, wanting to gain heaven by means of the strict following of the rules of their order, being day laborers. This monastery furthermore is here because of their materialistic belief in the last judgment. Because of such a belief, you shall find many deviations here, flowing forth from the little understood old scholastic and mystic concepts, that the soul would keep on living after death in either a state of complete soul-sleep or ‘psychopannychia’ or in a passive paradisiacal life. How all this would develop, we shall see at the next occasion. Therefore, enough for today.
|Main Page||The Spiritual Sun||SSUN1-65||←||Chapter||→|