• This email address is being protected from spambots. You need JavaScript enabled to view it.

The Mystery of the Golden Blossom: Goethe


In sublime and ineffable ecstasy, Goethe proclaimed his Divine Mother Kundalini to be the authentic liberator.

“Raise your eyes towards the gaze of the savior,
All you repentant, tender souls,
So as to be transformed, full of gratitude
for a fortunate destiny.
That each purified sense be ready for its service.
Virgin, Mother, Queen, Goddess,
Be propitious!”

Goethe knew well that without the aid of Devi Kundalini, the igneous serpent of our magic powers, the elimination of the animal ego would be more than impossible.

Unquestionably, Goethe’s well known love affairs, excluding naturally that sustained with Christiane Vulpius, were without any exception more of an erotic than a sexual nature.

Waldemar says:

“We do not believe that we claim or are making too great a claim by saying that for Goethe the enjoyment of the fantasy was elementary in his relationships with women.  He strove to perceive the sensation of enthusiastic consolation; in a word, the stimulating element of the Muse in woman which inflamed the spirit and heart, and which by no means secured physical satisfaction for him.

“Nor in the impassioned infatuation that he had for Charlotte Buff, Lili or Friederike Brion could the whole situation be relegated to sex.

“Many literary stories have attempted to clearly and simply explain how far Goethe’s relationship with Fran Von Stein went.  The examined facts support the idea that this relationship was an ideally mutual one.

“That Goethe did not live, as is known, in complete sexual abstinence in Italy, and that after his return home he immediately committed himself in a bond with Christiane Vulpius, who never refused him anything, permits the conclusion that previously he must have been missing something.

“Undoubtedly,” Waldemar continues, “Goethe loved most passionately when he was separated from the object of his desire; only in reflection did his love take shape and fill him with ardor.

“Invariably, when he allowed his heart’s effusiveness for Von Stein to pour out from his quill, he was really close to her... much nearer than he could ever be physically.”

Herman Grimm correctly states: “We have seen how his relationship with Lotte Von Stein is only understandable when we relegate all his passion to the time he is not with her.”

It would not be irrelevant to emphasize in this chapter the idea that Goethe loathed the coitus of fornicators: Omni Animal Post Coitum Triste (All animals are sad after ejaculation):

“Are you bringing to my love
an unhappy enjoyment?
Take away the desire of many songs,
Turn, take again the brief pleasure,
Take away and give to the sorry breast,
to the eternal sad bosom, something better.”

Let the poet now speak!  Let him say what he feels!  In truth and in poetry he writes:

“I rarely go out, but our letters (referring to Friederike) were exchanged all the more intensely.  She kept me informed of her circumstances, so as to be aware of them in such a way that I held before my soul her worthiness with affection and passion.

“Absence freed me, and my inclination only flourished as it should in conversation at a distance.  In those moments I could really let myself be dazzled by the future.”’

In his poem “Happiness in Absence,” he clearly expresses his propensity for metaphysical eroticism.

“Sip, oh youth, of the flower’s sacred Joy
throughout the day in the eyes of the beloved!...
Yet ever this joy is greater than anything
When remote from the object of love.
Nowhere can I forget her,
Yet, I sit peacefully at the table
with a gay spirit and in total freedom.
And the imperceptible delusion
that makes love revered
and transforms desire into illusion.”

Waldemar commented, saying:

“The poet was not at all interested, and this should be noted, in Fran Von Stein as she really was, rather only in how he saw her through the pressure of his own creative heart.

“His metaphysical yearning for the ‘eternal female’ was projected in such a manner onto Charlotte that he saw in her the Mother, his beloved one; in a word, the Universal principle, or better said, the characteristic idea of Eve.  In 1775 he wrote: ‘It would be a magnificent spectacle to see how the Universe reflected in this soul.  She sees the Universe as it is and certainly through love.’

“As long as Goethe could ‘poeticize’ the girl he loved, or create the ideal entity which corresponded to his flight of fantasy, he was faithful and devoted; but inasmuch as the process of this ‘poeticization’ became weakened either through his own fault or that of the other person, he would withdraw.  Invariably he would obtain his erotic-poetical sensations up to the moment in which the situation threatened to become serious, then he would place himself out of danger, in the pathos of distance.”

Allow us the freedom of dissension with Goethe on this thorny point in his doctrine.

To love someone from a distance, promise much and afterwards forget, to us seems very cruel; at the bottom of this lies moral deception...

Instead of stabbing adoring hearts, it is better to practice Sahaja Maithuna with a priestess wife, love her, and remain faithful to her throughout life.

This man comprehended the transcendental aspect of sex, but missed the most subtle point; this is why he did not achieve the realization of the Innermost Self...

Goethe, worshipping his Divine Mother Kundalini, filled with ecstasy, exclaims:

“Virgin, pure in the most noble sense,
Mother worthy of veneration,
Queen elected by ourselves,
And of equal position to the Gods...”

Eager to die within himself in the here and now during chemical coitus, wishing to destroy Mephistopheles, he exclaims:

“Arrows, pierce me;
Spears, conquer me;
Maces, strike me.
Everything disappear, vanish all.
Shine the everlasting star,
Source of eternal love.”

Without question this inspired bard possessed marvelous intuition; if he had rediscovered himself exclusively in one woman, if he had found in her the secret path, if he had worked with her throughout his life in the Ninth Sphere, obviously he would have attained final liberation.

In his Faust, he unfolds Faith with great precision and the possibility of the elevation of the liberated Golden Embryo to a Super-Soul (the Superior Manas of Theosophy).

When this happens, the aforementioned theosophical principle penetrates us and, fusing with the Golden Embryo, passes through extraordinary inner transformations; it is then said of us that we are men with Soul.

At this stage, we reach Mastery, Adepthood, and become active members of the Occult Brotherhood.

This does not mean perfection in the fullest sense of the word.  The Divine and humans know well how difficult it is to reach Perfection in Mastery.

While on this subject it is imperative to know that such Perfection can only result after fulfilling profound esoteric tasks in the worlds of the Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, Uranus, and Neptune.

At any rate, the incarnation of the Human Soul, or third aspect of the Hindustani Trimurti known as Atman-Buddhi-Manas, within us and its blending with the Golden Embryo is an extraordinary cosmic event that radically transforms us.

The incarnation of Superior Manas within us does not imply the entrance of Atman and Buddhic principles into our organism.  This last matter concerns the subsequent work about which we shall speak in depth in our future book entitled The Three Mountains.

After this small digression from the subject essential to the matter at hand, we continue with the following tale:

Long ago, something unusual and unwonted happened to me along the path of life.  One night while involved in very interesting esoteric work out of my physical body with the Eidolon, I approached the gigantic city of London.

I clearly remember that when I passed a certain place in that metropolis, I was able to perceive with mystical amazement the radiant yellow aura of a certain intelligent young man standing on a corner.

Entering a very elegant cafe in the metropolis and sitting at a table, I remarked on the aforementioned event to a rather aged person who was slowly savoring the delicious contents of a cup of some Arabic drink.

Suddenly something unexpected happened, a person approached and sat next to us; upon careful observation, I was able to verify with great astonishment that it was the same youth with the shining yellow aura, who moments before had surprised me.

After the usual introductions, I became aware that this person was none other than he who in life had written Faust; I refer to Goethe.

In the Astral world, wonderful events happen, extraordinary marvels.  It is not unusual to run into deincarnated people there, personages like Victor Hugo, Plato, Socrates, Danton, Moliere, etc.

And so, clothed in the Eidolon, I wanted to talk with Goethe outside of London, by the shore of the vast sea; I invited him, and obviously he would not decline such an invitation.

Talking together on the coast of that great island Britain, where the English capital is situated, we could see some sanguine colored mental waves floating towards us upon the stormy ocean.

I had to explain to that young man with the radiant aura that those mental forms were coming from a certain lady in Latin America who desired me sexually.  This caused us a certain trace of sadness.

The stars glittered in infinite space, and the furious waves raged terrifyingly, incessantly pounding the sandy shore.

Talking on the steep cliffs by the sea, he and I exchanged ideas. I resolved to ask the following question, point blank, as we say here in the physical world: “Have you a new physical body now?” The reply was affirmative.  “Is your present vehicle masculine or feminine?”

He then answered, “My present body is feminine.”

“In which country are you reincarnated?”

“In Holland.”

“Do you love anyone?”

“Yes,” he answered, “I love a Dutch prince and I am thinking of marrying him on a certain date.” (The reader must excuse us for not mentioning the date).

“I thought that your love would be strictly universal,” I said, “love of the rocks, the mountains, the rivers, the seas, the bird which flies and the fish that glides through deep waters.”

“Is not human love a spark of divine love?” This kind of questioning reply from the one who in his past reincarnation was called Goethe certainly left me overwhelmed, perplexed, amazed.  Undoubtedly, the distinguished poet had told me something irrefutable, incontrovertible, and correct.