Pansophic Intellectualizer v3 q2 Sep 1937

8/18/2019 Pansophic Intellectualizer v3 q2 Sep 1937

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3/106

P A N S P H I C

I N T E L L E C T U A L I Z E R

VOLUME

f I I SECOND QUARTERLY

September 1937.

C 0 N T E N T S

The outer l i f and Work

•••••••

~ ~

•• 125

Pansophy

by

Recnartus

··· ····· ··

142

Eckehart

Teachings • • • • • • • • • • • • • • • • • 158

Ca

n on s o f

Hum

an i t

y

f o r Ea c h I n d i v i d

ual by Dr.K.Ch.Fr.Krause • · · · · · • • • 170

Modern Rosicrucians by

G.W.Surya

••• 191

Cont r i

but

ors

Sect

I on :

Man Unknowingly in Ludicrous

Mas-

querade

by Dr.Ernest Crutcher ••• Q

Numbers and Alphabets by A •••••• 2 5

Yoga, A

Book

Review

by

Seate

•••••

220

New Books of Interest • • • • • • • • • • • • • • 223

Pansophic

Publishers

Post

Off

ice

Box

66

Oakland

California.

5 ents


4/106

Printed in

the United

Stat

s

of

merica

l l Rights Reserved


5/106

THE OUTER LIF ND WOPJ

If ye then be not able to

do

that

thing which

Is least why

take ye rhought for

therest?

St.

Luke X

11 26

In

the

same manner as the old

wise mas

ters

of

the Holy Order

of

the Rose C r o s ~

such as Amalrich

of

Bena Eckehart T auler

Merswin Ch Rosenkreuz Paracelsus Welgel

Thomas

MUnzer Aegidus

Gutmann Khunrath

Julius Sperber and Heinrich Noll pansophy

puts great

weight

on self-know ledge soul

knowledge

and

spir i t-knowledge

as

the

three steps

on

the

long road that

leads

to l

I-knowledge.

The self-cognizing

ls

direc ted upon the

personal l ty the vis ib le exis tence upon

the body and

e n v l r o n m ~ n t in

shor t I ts

object is the

outer

I i fe what man is do

ing In the outer world. Reason must an

alyze

these

th ings if

we

shal

I

succeed

In our

spi r i tua l undertakings.

Most s tu -

dents s t r ive Immediately af ter exalted

condit ions

of a highly

i l luminated

con

sclousness without being

able

to

fulf i I I

the preltmlnary

condi t ions .Natura l ly

they

have

no spt r t tua l resul ts .The fault l ies

in

the circumvention

of

true

self-knowl

edge.Their

invented methods and pract ices

s u p ~ o s e

the

ordinary

man

to

be a

c i t lzen

of

the

kingdom of God par t ic ipa t ing In

divine

wisdom

power and love from the

s t a r t . But this never has been the case

[ 125]


6/106

THE OUTER LIF

ND

ORK

and

never wi

I I be. The

oute r pr

a

c t ices

presc r ibed

by

churc hes o c c u l t i s ts s p i r

itists new thought and oth e

r s

ar e of

no s p i r i t ua l v a

lu

e .T hey a re not

th

e o u t

come

of the

holy e

xper ie

n ce

of

s p

i r i t ua l

men who by r e asonof the i r mas t e

r sh i

p could

d e te rmine wh at wa s

necessary w

ha t

unn

e c

es sa r y what e

rron

e

ous. Only

sp

i r i t ua l

masters

can lay th

e foundat ion for

the

corne r s tone C hr i s t o s

the ne w

man

with

a new body w i I I and s p r i t •

Th e new m an Ch r is tos and the

old

man

d am

represen t

ex t r e mes tha t are in con -

s t an t s t r i f e . A l l s p i r i t ua l ma s t e

rs

ag r e e

t ha t

the seeker must f

l r s t

c o

gni

ze

tha t

he i s h i s own g r e a t e s t obs t a c I e • Mos t

people are b l ind e d by e

ag

e rn e s s .Th e y I ike

to know ev e r mor e and ne w t h in g s w i thou t

f i r s t

knowing

the

s imples t

a

nd

l e

as t : th

e

m-

se lves . And ye

t

ev e

ry th ing

d e p e

nds

on

the knowledg

e of

our

na tura l

and s p i r i t ua l

ex i s t enc e . The anc ien t s

spo

ke

o ~

nature

and

grace .

He

who knows

himsel"'

f

~ n

both

r e

sp

e

c ts

learns to

know

al

I

n ~ ~

t he

h i g

he

r he c I i mb s t he g

re

a t e r w i I I

';>e

h i s

wisdom. W

eig

e l

sa id

t hat he ca n s

ee

~ ~

o v

him

God

be s id e

him th

e an ge I s and be

lo w

him th

e wh

ol

e wor ld . In t he w

r i t i

ngs

e n t i t l e d

P N SOPHY by Re

cna r t u s

t he maJ n

thought

l s : Discard

th

e

old ma n;

k

ee

p

on

d i sca rd ing

him unt i I

you hav

e

compl

e t e ly

done so. And form th e new

man

C h r i s t o s

so

tha t he

be

comes one with th

e

div ine

S p i r i t . - -

For t h i s

accompl

l

shment al

I

of

us have to be

born twic

e

:onc

e

n a t u r a l l y

and once

s p i r i t u a l l y .

Th e n

a tu ra l b i r th

develops

us

in to the na tura l

I i f e ; t he

s p i r i t u a I b l r t h d e ve I

op

s u s i nto th e s p i r -

l tua l

l i f e .Th i s brin

g

in

g

us from the

old

[

126]


7/106

THE OUTER LIF ND WORK

in to

the

new,

from

the temporal

in to

the

e t e rna l ,

the na tura l

in to

the s p i r i t u a l ,

is the pansophic

work, the opus

magnum of

the

Brothers of

the

Rose Cross

whose

do-

main and

a c t i v i t y

is the cu l t i va t i on of

s p i r i t u a l i t y

on

th i s p lane t .

The Brother of the Rose Cross is the

cu l t i va to r

of a l l new sp i r i t ua l th ings ,

pu t t ing

them as

seeds

in to

the

wel 1-pre

~ r e d

s p i r i t ua l

soi I , so tha t the

coming

t ime wi I I be a

t ime

of

r eb i r th

and reno

vat ion

of a

th ings

on the g Iobe.

Mark

ye wel I the I ine of demarcat ion between

the Rose Cross

and

other sp i r i t ua l agen-

cies?

The Brothers of the Rose Cross

al

I

: a i m a t a f u t u

re

t ime t he

pre

s en t t i me

being merely

a

t ime of sowing.TheBrothers

of

today expect no

f ru i t s

on the

t r ee

of

I i f e du r i n g

the

i r i n car n a t i on s

fr om

the i r

own work. The f ru i t s which today appear .

on

the

t r ee

of

Ii

fe are the

harvest

of ac

t i v i t i e s

in ages

gone

by.

On

the

other

hand,

the non-brother

works for

t h i s i f e

span, and more

for

immediate r e tu rns . He

wa n t s to e n j o

y

t he f r u

i

t s o

f

h

i

s wo r k

w

th

the

same

has te

and

anxie ty

as

he

works.

Pansophyhas an

e n t i r e l y

d i t f e ren to r t

en ta t l on

in l i f e ,work ,and outer a c t i v i t y

from other sp i r i t ua l d i s c ip l

lnes.Pansophy

asks :

Has the oute r work purpose ? If so,

in which

mental

a t t i t ude has i t to be done ?

Do outer pr ac t i ce s help

spir i tua l ly ?W hat

is

r igh t and what iswrong In th i s respect ?

In

order

to see c l e a r l y through the

maze

of outer human ac t i v i t i e s , t he vis ion

must be

d i r ec t ed from the

outer

upon

the

inner as the

source of

al

I a c t iv i t y . The

masters

who

gained

th i s

ins igh t a l l d e -

[ 127]


8/106

TJIE OUTER

LIF

AND WORK

c l a r e d the ou t e r a c t i v i t y as

noth ing .Their

d e c l a r a t i o n is in

s h a r p e s t

c o n t r a s t

with

t

h e p r e s e n t

-d

a y e v a I u a t

i on of

hum an a

c

t i v i

t i e s , t ha t a t t r i b u t e s to

them independence

and

s o c i a l

va1ue

apa r t f r o m ~

inner mo

t i v e s

tha t

gu ide the a c t i v i t i e s . There

i s unva ry ing unan imi ty ih the s t a t emen t s

of

the

o ld mas te r s

t h a t , s e e n In the

h i g h

e s t p r i n c i p l e ,

each

a c t i o n and p r a c t i c e

is to

be

co n s id e r ed an o u t e r event brought

about by

man and

as

such

i t

is

someth ing

of no va lue .

The

a c t i v i t y

of the

s t u d e n t

rec e i v

es its

s p i r i t u a I v a I u e

on

I fl r om t

t e

accompanying

mo t iv es ;

t h a t

i s , e v e r y t h l n g

depends

on

the wi I I .On ly the inner s t a t e

of

the

w i l l , and

not the ou tward ly p r o

j e c t e d

o b j e c t i v a t i o n in a c t i o n ,

is

r i g h t

or

wrong

mo r a I or i

mmo

r a I • The w i II i s

In i t s na t u re e t e r n a l ; t h e

o u t w a r d e x p r e s

s i o n s , however are t empora l . From the

e t e r n a l

s t a n d p o i n t

the l e a s t a c t i o n p r a c

t i c e d

once may under c i r c u m s t a n c e s ,

be

more Go d -p l eas i n g than

con t inuous prac t i ce

over a long p e r io d . The

d ec id in g

c i r cu m

s t an c

es

a re t

he

i n n

e r mot

i v e s

of

t

he d eed .

Jacob Boehme sa id that the

wi l l r i s e s mo

m e n t a r i l y

i n t q

e t e r n i t y

and accompl i shes

more

befo re

God than all temporal a c t i o n s ,

because the

moment

con t a i ns al

I

t ime .The

pansoph lc

s t uden t should remember t h i s

s t a t e m e n t .

As long as

he

f i n d s

p r e s e n t

w i t h I n h l m t he r i g h t w i I I for t he

good ,

he

need

not

worry

though

he accompl shes no th

ing

by

his

ou t e r

works .

He

s t f l

I I

ives

in the domain of the g o o d , v i r t u e and

mo

r a l i t y having t h e i r founda t ion In the good

w i l l . T h e

on ly va lue the o ld

m a s t e r s s t i l l

could see

in

the ou t e r work was the

s p i r

it s f i n d in g of

an o p p o r t u n i t y to

f r ee

[

128]


9/106

THE

OUTER

LIF

ND WORK

i t s e l f of

i t s

own mot ives . Here l i e s a

g

re

a t sec r e

t •

e- have

to be act

i v e w

or

k

and

swea t run

h i the r and t h i t h e r s o tha t

the s p i r i t

pregnant

with p ic tu re s

may by

i t s a c t i v i t y downwardly and outward ly

f ree

i t s e l f

of i t s

concep t s and

t he reby

\ become d a i I y

bet

t

er and

wi s

er

•

The

outer

works

of

the

s tuden t s

are

a

prepa ra to ry s teps in the

d i r e c t i o n

of

the

de

I

i

ve r an c e us t men t

i

one d in order f i n a I -

ly to fac i I i t a t e the union with God. Al I

r u l e s e x e r c i s e s a n d pr ac t i ce s of an outer

na ture

have

been l a id

down only

for the

purpose of a s s i s t i n g the

sp

i r i t

in the end

to remain by i t s e l f . God must f ind

the

pansophic s tudent comple te ly

ready

at a l l

t imes .The

pr ac t i ce s

are

des igned

to

spare

the s tudent the

se l f - e s t r angemen t the

o r

d ina ry person exper iences .As long as the

s tudent fee l s himself d i s t a n t

from God

the outer pr ac t i ce s

are

of

a decided

s p i r

i t ua l value to

him.

But as

soon

as he

pene t r a t e s to the t rue

I i f e and devo t ion

the s tudent may give up al I outer pr ac t i ce s

and

hencefor th

pr ac t i ce

only

with in .

Al I

ou te r work tha t i be ra t e s us br ings us

nearer to God. I t is c Iear tha t no power

no

fear of anyth ing is

capableof

binding

the s tudent

who I

ives in the inner f r e e

dom un less he submits vo l un t a r i l y to be

ing bound.

There is on I y one

reason

why the Broth

erhood

i n s i s t s

on

an ou te r

d i sc ip l i ne .T he

old Adam and

the

new Chr i s to s

l ive

In

s t r i f e as long as both pr i nc i p l e s are

not

uni ted

through the inner div ine I i fe .The

ou te r l i f e con t inuous ly b a t t l e s aga ins t

the inner

s p i r i t ua l l i f e .The

whole

phys -

[

129]


10/106

THE

OUTER LIF

ND

WORK

i ca l world s e rv es the o u t e r I i fe b e c a u s e

the

e a r t h i s i t s

sou rce and

home I and. On

.

the o t he r hand the s p i r i t is here in

a

s t r ange

e nv i r onm e n t t o r i t may

be s a i d

J h a t

i t s

homeland is

in h e a v e n . T h e r e f o r e

a l l

the ou t e r e x e r c i s e s must

be

e v a l u a t e d

f r om t he

po

i n t of v i w t h a t in t h i s s t r

i

e

the ou t e r p r i n c i p l e s are s lowly overcome

·

and

the

s

pi

r i t ·

t

i n a I I y

issues

v i

c t

or lo

us

•

Ex er c i s e s in the o u te r

I

i f e tame t h a t

which

is

wi

Id wi th in

us ;

they

b r i d l e · the

u n t r a i n e d

p r i n c i p l e s

and put the s p i r f t

In to

the

s a d d l e .

In

t h i s

s t r I fe between the body and the

s p i r i t t

here

is no

s u r e r and be

e r mean s

for f ina l

success

than

love . Love

s e p a

r a t e s

from

us

ev e r y th in g

t ha t

i s

not

d i

v i ne .

Here in

aga in the B ro t h e r s of the

Rose Cross d i f f e r in t h e i r p r a c t i c e

from

; o t he r s p i r i t u a l agenc i e s . Othe r s

t each

J

t h a t

one must ha te

the body and the o u t e r

l i t e a n d fo rce

i t to y i e l d

to

the s p i r i t

by a s c e t i c i s m . The t r u e kind

of love e x

i s t s

on ly

in the w i l l .

He

who

has

the

g r e a t e r love a I

so

has

the

g r e a t e r

wi

11.

f od does not look upon the

qua

I i t y of the

0

ou t e r work; He looks upon the love and ;

the

i n t e n t of the

work.

C o n s eq u en t ly o n e

who po

s s e s s es

not

h i n g

at

a t ha t he co u I d

g ive

may st ll e

c h a r i t y

p e r s o n i f i e d to r

he can g i v e with his w i l l . He g iv es c o n -

t i n u o u s I y w i t h i n e v r y t h i n g v e n h

i

mse I

f

to al I and each who need him.

Outward ly

he

may

be

as

poor

as

Laza rus .

The

s p i r i t

judges a l l

men

by t h e i r p u r p o s es . He who

aims

a t

something l e s s than God does not

d es e rv e God.He who loves the e t e r n a I good

r e c e i v e s God as his

reward .The

o u te r a c

t ions a re de te rmined y the same measure .

Thei r

n a tu r e changes

with

the i n t e n t .

[130]


11/106

THE OUTER

LIF

ND WORK

But

t he

m a s t e r s

of

the

Rose

Cross

go

even f u r t h e r

t han

t h a t . T h e y say

t h a t

a l I

o u t e r

works

have fo r

t he

s t u d e n t no

i n d e -

penden t v a l u e , b

e

cause t hey

se r ve o

nly as

a p r e p a r a t i o n

fo r

th

e

r i

gh t p o i n t of view

which t he s t u d e n t

has to

e v o l v e . T h e most

i n s i g n i f i ca n t a c t t h a t s pr i n g s f r orn t

he

love

mot ive is more use f u l to t he e x e r -

c i s i n g s t u d e n t than a d ifficult

ac t

p e r -

form ed

w i t h o u t

love . Yea e ven more t han

t h a t . I n a c t i v i t y w i th I o v e i s more f e r -

tile

than

a c t i v i t y w i t h o u t lov

e .

And the

B r o the r s a l s o say t h a t ,

viewed

f romthe

r i g h t

s t a ndp o

i n t , a l l

o u t e r wo r k s , e x e r -

c s e s , e tc . a

ppear p

e r h a p

s harmful to

t h i s

or

t h a t

s t u d en t in t emper or c h a r a c t e r .

All

d e f i n i t e a c t i o n s , e v e n

those

done fo r

t he

sake

of

God and

done

wi thou t

s e l f i s h -

n es s

when

t

hey

a

re

t i e d to de f i n

i

t e r u I e s

d e f i n i t e

t i m es , or

numbers , to

a

fo re

or

a f t e r t a k e a w a y f r om t he s t ud e n t t h e f r e e-

d om and h i n d e r him in

hi s t r u e

l i f e in

which he

shou ld

be ready e v e r y

moment

to

r e c e i v e God ' s

g

i f t s or let God work t h rough

him. Every d e f i n i t e

l i m i t ed a c t i o n t h a t

robs the s tud e nt of t he f r ee

dom

to

e x p e c t

God

any

moment h i n d e r s

him

because he

is

bound to someth in g

d e f i n i t e and

f i n i t e .

He c e

r t a i n l y

has no t r u s t e i th e r in t he

S p i r i t

of

the All

or

in hims

e

l f .

He

has

to e xe c u t e t h a t d e f i n i t e

wor

k a n d , o m i t -

t i n g

i t , h e h a s no p e a c e . I f you a re t h e r e -

fo r

e

spu r r e d f rom w i t h i n to

do

t h i s

or

t h a t

in

m a t t e r s

s p i r i t u a l , a c c o m p l i s h

it

but

a lways

t h ink tha t

your

s a l v a t i o n

does

n o t d e p e n d u po n you r wo r k s

bu

t u po n g i v i n g

y o u r s e l v e s n

a

p o s i t i v e manner to God

as

s t a t e d in

t he

T h e o l o g l a German ica .

[ I I


12/106

THE

OUTER LIF

ND WORK

The

r i g h t

i n t e n t has

been

l o s t

by many

p r e s e n t - d a y s t u d e n t s . A n d

though

the

wor

Id

a t l a rge is of an op in ion

d i f f e r e n t

from

t

ha t

of

the Bro t

her

s in th ls re s p e

t

we

r ep

e a t

i

t a g a i n a n d a

g

a i n and c o u r a g e o u s I y f l g h

t

wi th

c e n t u r i e s

fo r

the r e c o g n i t i o n and

r e a l i z a t i o n of

the words

of the ma s t e r s .

Some

b e l i e v e t h a t

the

t e ach i n g of the r e

s i g n a t i o n ·i n t o the

wi

I I of

God produces

t he

g r e a t e s t p a s s i v i ty , a n d t h a t

t h e r e f o r e

the

s t u d e n t s

of

t he Rose Cross a re mere

p h a n t a s t s

and

dr e a m e r s ,

of

no

use in the

w o r l d . Do the p h i l o s o p h e r s who have a n a

l yzed

m ys t i c i sm say

t he

same t h ing

? Tru th

to tell they speak of the m y s t ic s p a s

s i v i t y , but they

d e f i n e

i t

not as an in

a c t i v i t y , but as

an

i n t e n s i f i e d a c t i v i t y

in

one d i r e c t i o n

t h a t

abso rbs

all

t he

e n

e r g i e s and

l eaves

none

for

s im u l t a ne ous

a c t i v i t y

in

any

o t h e r d i r

e c t i o n . A n d s i n c e

t h i s i n t e n s i f ie d

a c t i v i t y is an inward

activity it appea r s

t o t h e

common o b s e r v

e r as

an

ou twa rd p a s s i v i t y . Al I

b r o t h e r s

who became m a s te r s made peace wi th the

world

th roug h

t h e i r

o u t e r p a s s i v i t y .

So

fa r not one who has

been

c o n s t a n t l y o u t

ward

I y

ac t

iv

e has a

ch

i

eve

d

s

pi

r i

tu

a

I

mas

t e r s h i p .

Outward ly a c t i v e peop le have

no

ca lm

h e a r t ; t hey run and chase a f t e r

t h e i r c e n t r a l

p o in t

which

they

dono tknow.

The

Holy Spirit

h o w e v e r , r e q u i r e s

a

ca lm

he a r

t f

o r t he m n i

f

e s

t

a t

i

on o f i i· s d I v

i

n

a t t r i b u t e s .

Inner ca lm Samadhi ) in the

v i s i o n of

the

wonder fu l n a t u r e of

God

and

love

fo r

t

e x c e l s

in

va lue

and

love I

ine ss

a l I o u te r

a c t i n g . The inner ca lm e x i s t s

in r eason and wi I

I and

i t s

s t a t e

i s the

most b e a u t i f u l . The

o u t

e r a c t i v i t y o c c u

pi s

i t s e l f with

t he

changeab le and the

[132)


13/106

THE

OUTER LIF ND WORK

sensuous . Act i v i t y is a pass ing

even t

fu l l of r e s t d i s t u r b n c e c r e n d ~ o r -

ry .

The

inner calm

in

God

is

l a s t i ng

without

d i s tu rbance

and

oppos i t e .

We

d e-

s i r e the

calm

+or i ts own sake; i-he a c t i v -

i t y is but a means to an

end.

In the ca m

the s p i r i t is d i r ec t ed upon the d iv ine ;

in

the

a c t i v i t y upon the human. The calm

de

p e nd s

on

f

or

c

es

p e

cu

I i a r

to ma

n ; t

he

a c

t i v i t y

depends

on

those

forces

which

we

have

in

common with the

animals .The

p r a c -

t i c e of

the

inner

man

l a s t s

e t e rna l Iv

the

oute r

Ii

fe

comes everywhere to an end.

The

works

of

cha r i t y wi I I

come to

an end

when pover ty

and

misery wi

I I have

d i s a p -

peared

from the world.

Therefore

God

as

the

jus t world-wi I I

does not

compensate

our works according to dur a t i on s i z e o r

number; He

compensates

them

only

accord -

ing

to t he i r

conformi ty

with

His w i l l .

Heed ye then as s tuden t s in the school

of

the Holy S p i r i t al I

works

which do not

come from

the

innermost

depths

of your

be-

lng,but are

brought about by

oute r causes .

In

God they are dead

works.

Only

tha t

th ing

can I

ive tha t

has the

cause

of

i t s

I

i fe

within

i t s e l f .

The

oute r

work

is

our

own

c r e a t io n a

c rea tu re

of our wi l l ;

i t is temporal and f i n i t e Seen from the

highes t

s t andpo in t al I of man's

works

are

too i n s i g n i f i c a n t to

be rewarded by God.

For those works

which

God, the

universa l

pr inc ip le accom pl

shes with in

o u r s e l v e s

God has

to

reward Himsel f because they

are div ine and

i n f i n i t e . Thus

speak al I

mas te r s .

Outer w

or

k

as

such i s

not

h i ng at a I I ;

i t is not for i t s own sake; i t knows

no th -

ing

of I

t se

I f . As

soon

as

the act ion is

[

133]


14/106


comple ted

i t becomes

no th ing

I

ike

the

t ime in which i t has been pe r fo rmed . I t

is n e i th e r here nor t h e r e ; t h e s p i r i t has

no

longer ahy th ing to do with it

If

the

s p i r i t wants to

co n t in u e

i t s a c t i v i t y i t

h s ~ ~ c o m e a c t i v e in some o the r

manner

a t

some o t he r

t ime. T h e r e f o r e good and

bad

deeds pass a l i k e ; In the

s p i r i t they

have no d u r a t i o n ; they have no e x i s t e n c e

and

no p l a c e .

God

has

no

temporal

a c t i v

i t y

For t h i s r ea son on ly t h a t man

is

happy in whom the

e f f e c t

of the work r e

mains

not

as work or

t im e bu t

as

s p i r i t

itself

The r i g h t

a c t in g t h e

r i g h t

e x e r c i s e s

r u l es a n d d i s c i p l i n e s shou ld be g iven to

the

s p i r i t

that

can de te rmine

how and where-

with

to

begin

and

c o n t in u e

in

o r d e r to

ga i n from the ou t e r work

the

r e s u l t s t h a t

are p r e r e q u i s i t e

to inner ach ievement s .

l I

t h i s

is the t r e a s u r e of the Order of

t he

Rose

C r o s s an d the

pansoph ic

s t uden t

beg ins to u n d e r s t an d why the pansoph ic

school

l ays g r e a t

s t r e s s on the r lgh t

ex

e r c i s e s . The c o r r e c t p r a c t i c e s of the

F r a t e r n i t y

of

the Rose

Cross

are

pr

act i ces

t e s t e d for c e n t u r i e s l ead ing to cogn i t ion

o t s e l f

s p l r i t a n d

of

A l l ; t h e y c o n s t i

t u t e

the

pa th

of

p u r i f i c a t i o n i l l u m i n a

t i on

and union

t r a v e l e d by

a l l

ch e l a s

who

reached mas te r sh ip . Each

s t e p

or degree

has i t s own means to

lead

th e

s tu d en t .F r o m

p u r i f i c a t i o n

he

may

c l imb

to s a n c t i f i c a

t i o n and I l l u rn i na t i on

a l s o

in d e g r e e s

u n t i l he

is

h i t

by

the

s p i r i t u a l

l i g h t .

F r om t h i s l i g h t h e s t e p s in g r e a t e s t c I a r

i t y in the degrees of un ion In to

the

A l l - b e i n g of God I t s e l f . In the

lower

degrees

he

s t eps In to

the l i v ing being of

[

3

J


15/106

TH

OUT R LIF ND

WORK

the

con temp

I a t e d

id

ea

wh i c h i s a I

ways

a

pa r t i a l

be

ing with r e l a t ion

to

G

od,

The

pr ac t i ce s of

al

I degrees are

s imple

na

t u r a I

and

un

i

ve r s a I not .a t a I I comp I i -

ca t ed

or

d i f f i c u l t as

· they app e ar on f i r s t

blush

to

many s tud e nts .God is

the s imples t

Being. To reach H im

requ i res

no compl i

ca ted

and

undef inabl

e p r a c t i c e s .

Each

s tud e

nt

must

go

his own way

and

must

adapt

himself i nd iv idua l ly

to a l l

p r a c t i c

e s

and

r u l e s . No one can

te l

I

when

he wi I I reach

his

union

with

God. What

our anci e nt guides sa id

is

t ru

e tha t a

human be

ing

appear in g

a t th i s

o r n ~ n t to

be

a s inner may yet

before

n i g h t f a l l

be-

come

a good man.Th e

d iv ine

I

i fe

may f i I I

him

while

he ea t s or dr in k s

as

soon as

his

t ime

has

com e .

The

break ing- through

of the d iv ine s p i r i t comes

suddenlyas

the

r e su l t

of

perhaps

hundreds

or thousands

of I ives I ived.Mast e r

Eckehar t

proc la ims

but the t ru th when he says

tha t such

a

p e r

son appear he

ever

so Ignorant

and

unpre

pa red is in the pos i t i on of

un i t ing

his

wi I I

with

the wi I I of God and

need then

say

not

more

than: Lord

show

me

your

be

loved wi I I

and

s t r e ngthen

me to

fu l f i I I

l t .

And

God

does l t a s t r u l y as He I

ives

and g i ve s t h i s man p Ie n t i f u I I

y,

eve n

to

p e r f e c t i o n . Ne ver

can the

s p i r i t ua l

spark

be e

x t ingu i shed

ne ve r

the

knowledge of

God

be en t i

re

I y Io s t ; man a I

ways,

i n a I I

s i tu a t i o n s c a n turn

to

God

and

I

i f t

him-

s e l f up. And I t may

become

l igh t within

him

at

any

moment,as

soon

as

the

personal

wI I I

has become

f re e to do

what

i s God s

w i I I •

Al I

s tudents rece ive

lessons according

to

the i r c a p a c i t i e s .

A new

su i t

has to

[

3

5]


16/106

THE OUTER LIF

ND

WORK

be measured and t r i e d

on

befo re i t

tits

One can not t a k e

any

s u i t and wear it, be

cause what f i t s one does not i t a n o t h e r .

I t o r g a n i z a t i o n s

p r e s c r i b e

to t ~ i r s t u

den ts inti £

ou te r life

p r a c t i c e s and

r u l e s

and

appear to t r a i n thousands of persons

bya

sys tem t ha t h a s i common denomina to r

they

merely prove

t h a t

they

lack

genu ine

wisdom

and s tand

In the

shadow of t he i r

own

op in ions .

The

pansoph ic pa th i s

p a s s a b l e ; i t is

a l s o the

s h o r t e s t one l ead ing to God fo r

i t leads th rough us and

not

th rough some-

th ing apa r t

from

us . In

the ou te r world

the body

and

the senses

have to obey.The

body has

to

be

c l eansed

down

to

each

pore

and c e l l s o tha t the pure

s p i r i t u a l

seed

may be p u t l n t o w e l l - c u l t i v a t e d s o i l th e r e

to

arouse

by

decompos i t ion a new Ii fe

germ

t ha t

wi

e v e n t u a l l y

grow i n to a new I

iv

Ing form.

However ,

what has to be done

of

oute r work

we

ca l l

an a b s t r a c t a c t i n g

because

i t

is on

I y

poss

i b I e

in the

mys t i c

c a l m w h l c h i s t h e rea l d e a t h o f o u t e r

th ings

i n the f u l l e s t Inner l i f e .T h e myst i c calm

c o n s i s t s In the immobi l i ty of the s p i r i t

to

such

a degree t h a t i t

s tands

as a rock

in

the ocean a g i t a t e d by

l ove so r row h onor

shame,

s l a n d e r

pover ty or r ic h e s h e a l t h

or

d i s e a s e

s t u p i d i t y or

wisdom.

The

p e r f e c t i o n

of the Bro ther s of

the

Ros

e Cr o s s is the pa s s n g b

yon

d t he c r e a

t u r a l and temporal c o n d i t i o n s a n d e n t e r

ing i n to the rea lm of d i v i n i ty w h e r e man

is bur ied In

God.

He who

shal

I

see God,

must f i r s t be dead;nobodycan see God and

I Ive .Dead

is he

who is no longer

touched

by wor ld ly

t h in g s .

Al I mas te r s s ay : He

[

136]


17/106


who is not

complete ly dead

can

not see

a

spark of the hol

lness

tha t God reveals to

His

f r i ends .

As

long

as

you

st ll know

your ea r t h l y

progen i to r s ,you

have ncl yet

di e d the r igh t d e ath.As lqng as you wor-

r y t h a t you a r e ex c I ude d ·from any re I i -

gious

c e r e m o n i e s t ~ t nobody

w n t s ~ give

you sh e l t e r , tha t

oth

e rs chea t , s lander ,

and

of

f

end

you,

tha t

nobody

wi I I

give

you

the neces s i t i e s of

l i f e - - j u s t

as

long

as

you worry about th e s e th ings you have

not

yet di e d the r igh t dea th . But if you

have

los t the knowledge of your phys ical

descen t ; i f you have become

obi iv ious

of

al

I

th ings tha t

have happened to

you

so

tha t you no longer have a concept of these

th ings ; t f you only are conscious of the

spi r tua I goa I ah e ad

of

you- - then you can

say

tha t you are dead from the foundat ion .

He who is dead in such manner remains in

an

undis turbed equ i l ib r ium, and nothing

touches

him. If

you

have

suf fe red t h i s

des i r ed death in the Holy Rose Cross ,you

no longer

are

concerned

about oute r

work,

p r a c t i c e s , a n d

ru les .The

t rue

Brother

has

gone

beyond

th

e

se

th ings

and

has

reached

the r igh t complet ion .

The highes t aimof the Brotherhood , the

r i g h t comp I

e t

i on s

reached

when v i r tu e

has

become man s na tu re . The masters al I

af f i rm

the p o s s i b i l i t y

for

eachof becom-

ing

what he wants to

become.

I t is t he re

fore

erroneous

to

se t

as one s aima lower

s t a t e

of

pe r f ec t i on

fea r ing

that one

could

not go

beyond

i t .

That

which can be

sa id

of per fec t ion can a lso be

r ea l i z ed .

In

t h i s respec t

every th ing is poss ib l e .

But

as long as w are s t i I I on

the

road to

God,

w

possess not yet

anyth ing

of God.

137]


18/106

THE

OUTER

LIF ND WORK

I

the

good

sh

a I I be

re

a I

i

zed as I r

tu

e

and l ove a I i f e - l o n g

p r o ces s

of becoming

b e t t e r is r e q u i r e d ;

and

th is

process needs

a t t e n t i o n .

e

~ v e

to t r a i n

o u r s e l v e s to

be good. The pansoph ic t r a i n i n g c o n s i s t s

in o r i e n t i n g

the

mind

ina

un ive r sa l knowl-

edge

t ha t

forms

the founda t ion

for

the

in

ner a c t i v i t i e s .

The

un t r a ined pe r son

can

not wi thou t danger under t ake in

the

inner

worlds

the same th ings

a t r a i n e d

person

may

under t ake wi thou t f ea ro f damage.Only

when

the s t uden t has g o t t e n

r i d

of

al

I

t h i n g s

i n c lu d in g s e lf m a y he

become a c

t i v e in the inner worlds to

h is

s p i r i t u a l

b e n e f i t .

The Brotherhood has s.e t i t s e l f the in

i n

i t

e

t a sk

of

t r

a in

Ing

human

i t

y in s

pi

r -

i

tua I

mat t e r s so t h a t t can

not

he Ip d o

ing the d i v i n e ind f i n a l l y t h e e n t i r e

hu

man d i s p o s i t i o n becomes a w i l l i n g t oo l of

t he pr i n c i p

t

e

of ho

I i nes s once t h i s pr i n -

c i p l e

has

t aken roo t in the sou l . I t is

e x a c t l y for t h i s r ea son t h a t

we

speak of

Holy F r a t e r n i t y

of

Holy

Rose

C r o s s .

As

u n t r a i n e d s t u d e n t s we mu s t a I I

w

i t h o u t

ex

-

c e p t l o n p r a c t i c e the d eg rees of

p r e p a r a -

t i o n for the

holy

I i f e .

No

one ever

b e -

comes

a

maste r

workman wi thou t having

f i r s t accompl ished

h is

m a s t e r p i e c e .

Each

p r a c t i c e has I t s d e f i n i t e e f f e c t

on

the

spirit

If you look too

long

i n t o

the sun

you

become b l in d . I f you run

d a i l y ten

mi

l e s a n d

d a i l y

reduce

the

t ime

of

runn ing you

wi l l f i n a l l y

become

a

champion r unner .

If

you

p r a c t i c e

v i r t u e

you

wi l l

g e t

God Him s e lf an d you wi l l be

f i l l e d with His S p i r i t . T h a t however

does

not

preven t the

j u s t from

f a l

I ing

[ 138]


19/106

THE OUTER

LIF

ND WORK

seven

t i mes a

day.Hi

s

fa

I I i ng i s a s i n k -

ing from

the

hi g

hes t

poin t

of

b l i s s t ·o a

lower one

tha t

s t i

I I

is b l i s s .

In l i f e t he re is no s t anding

s t i - l l ; nor

can there be a s tan d i n g s t i I I i n s pi r i

tu

a I

pr act i c e • ~ ~ one can and dare

say:

Now

I have accompl ished i t

and l n e ed

nothing

f u r t h e r . I t does not su f f i ce t ha t we

prac t i ce

on

e

tim

e

;we

must

p r ac t i c e

of t en

and con t inua l ly . Vic tory and defea t go

on

in the sp i r i t u a l ba t t l e unt i l f i n a l l y

man pours

himsel f

with his

love in to God s

Io ve , his wi s d om i nto God s e t e r n a I w i s d om.

This is

the

pansophic waytobe fo l lowed

without cas t ing fur t iveandamorousglances

a t apparen t ly be t t e r

and more

comfor tab le

pa ths . The

pansophic

path begins

with

r i gh t

th ink ing .Only in

r ight

th ink ing does

mul t i p l i c i t y

f ind the

un i ty .

The s p i r i t

ual form

which th ings take

when prope r ly

cognized is the un ive r sa l i t yo f al I th ings .

The universa l ex i s t ence is the

t rue

ex i s

t ence .

Cogniz ing in the

pansophic

sense

means

cogniz ing

the

cause

of

t h ings .

The

progress

in

cog

n i zing i s a c I i mb in g

to

ever

higher

causes ,

and

f i n a l l y

to

the

prime

cause . Once we cognize the

prime

cause ,we

have

a

chance

to

become one

with

God,

Pan,

the A I I -Se I f . n I y

the

cog n z -

ing

of al

I

in

Al I I i f ts us high

above

the

ord ina ry r a t i ona l

processes .

The

cogn i

t ion of the prime cause is a fo rge t t i ng

of a I I th i ngs f n i t

e;

i t i s f r om the or -

d ina ry

human s t andpo in t , a

non-knowledge,

not

meaning

a

not-ve t -knowing

but

a no-

more-knowing.

In t h i s non-knowledge a l l

work

and e f f o r t by exe rc i s e s and d i s c i -

p I i n e s c orne s to

re

s t , a nd t he s p i r i t g a i n s

[

139]


20/106


fu l I s a t i s f a c t i o n .

To know noth ing

then

means to know

e v e r y t h l n g , a n d

t h i s is p a n

sophy.

At

t he

beg i n n I n g we h a v e s th e

w

or d s :

n l f ye be

not

a b l e to do t h a t

t h ing which

is

l e a s t , why

t ake

ye t hought

for

the

r e s t ?

Many

have been pansoph ic s tu d en t s

t

or

a I on g t ime bu

t

h ave

not gone be

yon d

the

p r e p a r a t o r y

p r a c t i c e s . They

have

not

yet

en te r ed into the sh in ing

l i gh t

of s e l f

knowledge ,because the

mind p rev en t s

them

t r

om see in g t he v a I u e of

the

s

imp

I e t h i ngs

t h a t I te near

a t

hand. Thei r

mind s t i II

s c a t t e r s ttself ndfl tters i t s e l f In t he

c h i l d i s h

c u r i o s i t y

t o r the

mani fo ldness

of

t h i n g s .

In s t ead

of

s t a r t i n g

with

the

ana l ys i s

of s e l f , p e o p l e

r eve l

in

imaginary

con c e p t s s u c h a s g r a n d -mag i c

i

a n and g r a n d

h e a l e r . These l ong ings are

not

of God.

They are imp

I an

t

e d b v f a I s e prophe t s • T

r

fundamenta l p r i n c i p l e of the pseudo- sp i r i i i

ual

sys tems

i sa c u l t

of the

I .

In

t hese

sys tems

succes s

dec ides

the

va lue . The

s p i r i t u a l law

has to work for

m a t e r i a l

be n

e f i t s In

p r a c t i c a l l i f e .

The slow normal

s p i r i t u a l

growth

which

the

t r u e

sp i r l t · ua l

educat ional° sys tem

c u l t i v a t e s disgusts

the

success -hungry s t u d e n t . He looks a the

t ime

for someth ing t h a t

shal I

a c c e l e r a t e

the development of h is

psyc h i c

c e n t e r s by

means of

which he

hopes

to

ga in of e a r t h l y

t h ings

tha t which he

d e s i r e s .

In s h o r t ,

he con t inues looking

for

a method

to

out

smar t the o t h e r

f o l k s . Thereby he

misses

h i s re a I s p i r

i

t u a I

opp

or

t u n i t

i

e s • T

he

l eas t to

say , the

formula I is of

very

doub t fu l e f t l c a c y ,

because each

p o s i t i v e

e f f o r t

br ings a l so

i n to a c t i v i t y

its

neg

a t i ve a spec t . He

who

then

does not

s t a nd

[ 140


21/106

TH

OUTER

LIF

ND WORK

a bo ve the

th ing - - th rough

e x

pe r i en

ce

and

k

nowl

edge

--may

ea s i l y

be

overcome

b y

th

e

nega t ive e f t e c t s , a t th e same tim e los in g

t

he

value

of

the pos i t i v e ones .The u n

ion

of bo th

poles

in th

e

high

e r myst ic

l i f

e

is too

d i f f i c u l t

for

th

e uni-rained man.

I t

of ten th e n hap pe

ns

tha t the

sp i r i t s

which

have

been cal l ed

can not be

g

o t t

e n

r id

of .

Th e e nd r e

su l t is con t ra ry to

th

e

th in

g

expected

in

the

beginning .

For

th

e

ga

in

of r ich

e s and e

njoym

e

nts co

m s

perhaps th e loss

of

hea l th

and of

r e l a -

t i v e s ,

in

sho r t , something tha t is

more

pa in fu l than

the

pl e

asure

f i r s t des i r ed .

To

pansophic s tudents w

g

iv

e t he

s a l u

t a r y a d v i c

e

to stay

away

t r om s u c c

e

s s pr a c -

t i c

e s . Begin

th

e

development

of your

h i g h

e

r I i f e

by

o c c u p y i n g

yo

u r s

e

I f w

th

t h

e

l e a s t , namely,

your

s e l f . Th e pansophic

path is the myst ic pa th from the beg inning

to

th

e e nd; the t ru e

pansophis t is

a

t rue

myst ic .

T

he

deeds

of the

mys t i c s ,

says

the

phi losopher

Jos iah Royce , t

1

cons t i t u t e

th e hard par t s

of

h i s to ry ; th e r e s t has

i. ts day and pas se s .

Let the myst ic deeds

be th

e

hard pa r t

of

your

I

i f e , and

l e t the

r e

s t be don

e

i f

done i t must

be,

in

the

fu l l knowledge of i t s f le e t

ing

va lue .

Th

us

you wi I I be come t rue Brothers and

a

happy

people .

[ 4 ]


22/106

P NSOP Y

By

Recnar tu s

This

Is then

the

magic school o t

t hose

o

t

t h e Ro s

e

Cr o s s

n w

h i

ch

not ma n s

op

n -

t on no r

man-made

law

and

human orde r a re

d e c i s iv e b u t where

a lone in

a b s o l u t e m a j

e s t y t h e

Unive r sa l

S p i r i t occup ies

theone

p r o f e s s o r i a l ch a i r and

t e aches

the t r u t h

which

f t

I t s e l f i s .Al

I s t u d e n t s are

shown

the

way which

l eads to

the

goal t h a t

can

on ly

be

found

in

one

p o i n t

and

num ber ln

one calm

w i t h i n - - - i n

the I ight of g r a c e .

Only t h a t d i s c i p l e of t he inner I i f e

who

s t ands in t he cen te r

and

has been

commis

s ioned

by his

t e a c he r is in a p o s i t i o n to

speak

and bear t ~ s t i m o n y of

t he

method of

t e ach i n g . Seeke rs and seeke r s only can

de

r v e

be

n e f t f r om t hes e I i n e s ) s ho u I d

not surmise t h a t

t h i s knowledge

is u n t e n

~ l e

t he o r y

or

s p e c u l a t i o n .

Such

Is

not

p o s s i b l e in the u n i v e r s a l

a l l - em b rac i n g

s c i e n c e b e c a u s e here each s t u d en t has a t

hand the

keys which open

the

p o r t a l s

so

t h a t he

may

p e n e t r a t e i n to the inne rmos t

s an c t u a ry where t is p o s s i b l e a t

the r -

mal source of

wisdom

and t r u t h to

prove

to himse l f a l l r e v e l a t i o n s .

From

t imes

immemorial

the

h e l p e r s

have

d i r e c t e d ·h

um

a n i t y to the r i g h t

po

r t i I s a n d

1 Concluded from Volume

I I I

No 1

[142]


23/106

NS

OPHY

have

given

i t

th

e

f i t t i n g

keys

.

Many

keys

have bee

n r e comm e nd

ed

and used from t he

yog a

of the East to

t he

ba cchan t i c

d

ance

i n the v as t

We

s

t •

A I I th e s e

pr

act i c e s p u r

s u

e only

one

airn na

me l y

, t o

open t he

doo

r

to

the inn e r

man and to

l

ead him

b

ac

k t o

his

or ig in .

T

he purpose

o f

our

e

x i s t

en c e

i s j

us

t t h i s : To e nt e r fr

om

th e ch an g ea b Ie

in t

o t

he

l a s t i n

g ,

f r

om

t

he

oute r

in to

th

e

inn e

r w he

r e t

he knowledge of se l f and

of

God beg

i n

s .

The key of the

B

ro th

e

rhood to

open

th

e

templ e

is

t

he

myst ic

C ~ S h a

I

th

e

myst ic

al

phabe

t g

ui de

t

he non-d iv in

e

,non- reborn

man

with

l e t t e

rs

a nd nu mbe

rs

t o r eb

i r t h ,

r e

nova t ion ,p

e r f

ec t ion and

c o nscious know-

ing of

God? Is

th i s

t rue

and po

s

s ib l

e?

We must go ba ck to

fun

damen t a l s .

The

l e

t t

e

rs of

a

lan guages are to

be

cons

id;_

ered as symbols tha t s t

and

in d i r ec t r e

l a t ion to th

e

highes t forc

e s

and id

e

as in

the univ

e

rs

e

.A

th re

e

fo ld s ign i f i c ance

of

the

s

ymbo

l ex

i s t s . F i r s t , the concr

e t e ,

sensuous me

an i n

g;

s e

cond th

e

abs t r

act f i g -

ura t iv

e on

e;and

t h i r d , t h

e

mys t i c , s p i r i t -

j

ual in t

e

rp re t a t ion .A

l e t t e r

is not

a I

f e

l e s s ~ f i x e d sign

for

a

la

ng

uage-sound;

on

the con t r a ry , i t i s

a

high ly

ac t ive , l iv i r1g

c e n t e r o f c o s

r

i c -d i v i ne e ne r g y • T h e Ie t -

t e r s form a

sys t ema t i c

conn e

c t i

o n

be

tw

ee

n

th

e ea

r t h ly

and

th

e

sp i r i t u a l , t h e temporal

and the e t e r na l , the chan gea ble and th e

l a s t i ng ,

th

e o

ut

e r

and

t

he

inner I

i f e ,

between

man a nd

God

.Amo ng

th

e many a lpha

be

t s of t he

known

langua ge s some a re

be

t e r adapted to th

e

p r ac t i c a l myst ic

s tudy

than othe rs .

In this

resp

e c t

are

e

sp

e

c i a l

ly

e

xc

e l l e

nt

the

so-ca l

l e d

holy languag

e s

of

an t iqu i t y

t h

at

have

su f f

e r ed

the l eas t

43

J


24/106

P NS PHY

f rom

the

a r b i t r a r i n e s s

wi th

which

l a t e r

g e n e r a t i o n s have changed the o u t e r

form.

A man I

lv ing

and t h ink ing

in the

ou te r

world se ldom p e n e t r a t e s

In to the i nner

s p i r i t

of

the a l p h a b e t s .

I f we t h i n k the I e t t e r s o-' a ho I y a I p h S -

be t ar ranged in

a c i r c l e and r e c e i v i n g

•

I lgh t from the c e n t e r , s e v e n p o i n t s of the

p e r i p h e r y

are

e s

p e c i a l l y b r i g h t ,

and

of

t he se seven

, f i v e

are

b r i I I i

ant

•

It

is

need

-

l e s s to

say t h a t we mean the

v o we l s .S in ce

t he beg inn ing of t ime , the vowe ls ,on a c -

count of t h e i r t a t t v i c and my s t i c v i b r a -

t i o n s ,

have

been c o n s i d e r e d the

c r e a t o r s

of a l l

o b j e c t s

on

the p h y s i c a l

p l a n e .

The

d iph thongs a re the c r e a t o r s

of

all

things

\

on

the

as

t r

a I

and

men ta

I p I

an

es

, w h i I e

the

consonan t s a re the c r e a t o r s of the s r t-

u a l , d i v i n e

wor ld . The seven

vowe ls ,

and

e s p e c i a l l y

the f i ve b r i l l i a n t o n es , a re

p o r t a l s to

the

inner

world .Some of

t he se

po r t a I s are

more

d i f f i cu I t of

approach

than

o t h e r s , because t he e n t i r e c o n s t i t u t i o n

of man

has

c o n ~ t n t l y

become

d e n s e r . At

the beg inn ing of the p r a c t i c a l m y s t i c a l

I i f e o n I y o n e o

t

the

t

i v e p o r t a I s

r e

q u i r

e

s

a t t e n t i o n . I t is the l e t t e r i

ee )wo n -

d e r f u l in i t s dep ths but

t e r r i b l e

in i t s

e f f e c t s .

S

o p h i s t i c

o p in io n s

and

i n t e l l e c t u a l

s a g a c i t y fa i

I e n t i r e l y

in t h i s my s t i c

p r a c t i c e .

We

can not here

revea l

a l I the

s e c r e t e f f e c t s of the l e t t e r ·

11

1

11

; t h e c a -

ba lah

c o n t a i n s

s u f f i c i e n t

i n f o r ma t io n to

g u i d e the my s t i c s t u d e n t . T h e Hebrew s ign

for

111

name I

y '

means the v i v i f i ca t ion

of t he ma t e r i a I n a t u re and the I e q d i n g

up

-

ward to u n i t y , to d i v i n i t y , t o

I

i g h t . The

i u i s a f i er

y i

e t t

e r

t ha t

wor

k s r om t he

144)


25/106

P NSOPHY

foundations up. It

can

unfold

i t s e l f in

i t s en t i r e ty only

in those

beings who stand

upr ight ,

that

i s , in

men. That however

is in

turn

only poss ib le in the reborn man

in

the one anointed by t he Lord. The

re -

born

have not only been bapt ized

from

above

wi t h \ 7 , b u t they have

also

received

the

~ b p t i s m

from

below

from

the dep ths ,

from

the

fee t .

e

who

has

ears

to

hear

let

him

hearl

The

mystic

alphabet

is

a means a key

to the inner new b i r t h , t o the renovat ion

in the sp i r i t

which

leads to immortal i ty

to

universal

consciousness as the f inal

goal of

al l

development. It is

a

ladder

that leads e a ch man upward out ot al I

doubts

weakn esses ignorance d isease and

death

to l a d i n g peace knowledge

love

bl

i s s and

the

pure mystic

I

i fe .The exer -

cises

that

concern the m

selves

with

the

mystic

alphabet

are always in place; they

are God-pleasing and wise.

The

prac t ice

is a holy pure white magic. It guides

man through all pr inc ip les and vei ls to

the

source

the

absolute center

of

the

universal

divine

sp i r i t .

For

the

inner myst ic

I i fe the exclusive

f u I f i I I

men

t of

mo

r a I du t i

es does not

s u

f

ice .

There

are

other

requirements

some

of which the ancient helpers of

the time

of the Atharva Veda

announced

namely:

I .

the mastery

of

pass ions ,

including

voraci ty ;

2.

independence

of socie ty;

3. the br idl ing of the

senses

so

that

cold

and

warmth

pleasure

and

pain

have no e f fec t ;

4.

the renunciat ion

of

the

I , of

al l

wil l ing and hoping;

[

5]


26/106

P NSOPJIY

S.

the

r e n u n c i a t i o n

of p o s s e s s i o n s ;

6 .

the

r i g h t i n t en t in a l l

deeds ;

7 . the

d e s i r e to

se rve humani ty .

These r equ i r emen t s

con ta in

the fo l lowing

e l e m e n t s : first d e n i a l ; second, s i n c e r e

e t f o r t s ; t h i r d , u n l i m i te d t r u s t

in

the uni-

versa l bro the rhood . The n a tu r a l way of

development

goes

through

t h i s

t r i a d .T h e n

f o I

I ow the

h i g

her

mys t i c

e x e r c i s e s

with

the a lphabe t . I t

is a

f ac t

t ha t

in the

l e t t e r s ofa

l anguage I ie

the

pr imal

e n e r

g i e s

of the

e n t i r e

u n i v e r s e as the

p u r e s t

e lemen ts

of t h i n k i n g .

They are

the pure

rays

of

the

d i v i n e

garment

in the

world .

Within

us , t o o , t h e

s p i r i t

of the

l e t t e r s

must be awakened to p e n e t r a t i n g I i f e . I t

must be done

In

such

manner

t h a t

the

e n

t I re

body in

a l l

i t s p r i n c i p l e s sha l l be

1 I

led wi th these e n e r g i e s , whereof

the

s tuden t

must

become f u l l y

consc ious . He

must not

on ly

see and hear these ene rg ie s

as

l i g h t ,

co l o r , and sound , he must

a l s o

fee I s

me

I I

and ta

s t e

them

i n

each p a r t

of

h is o rgan i sm.These

- 0 r e , t h e n , t h e

f i e r y

tongues , the

mark

of

the

prophe t s

of God.

Al

I this can be accompl i shed through a

c o n

s t an t abs t r a c t

th

i n k

i

n g

and

med i t a t i on.

The

p r a c t i c e must be

cont inued un t i I

the

s tuden t has

the I n c o n t e s t a b l e s u r e t y t h a t

he

is compl e t e l y

un i ted

with the s p i r i t ,

the

idea

of the

l e t t e r , here

e s p e c i a l l y

wi th the t . The s t u d e n t s

e n t i r e

body

and

soul must have become but one v i b r a

t i o n , one

sound,

f i r e ,

c o l o r ,

and l i g h t ,

r e p r e s e n t i n g the l e t t e r . T h i s

is the

t rue

pa th

to

the Word whose

loss a

widows'

sons bemourn. From t h i s exper i ence can

be r e l e a r n e d the magic language that

g ives

a l l th ings the r i gh t name,and tha t

works

c r e a t i v e l y and fo rma t ive ly out of

the p r 1 -

[

146]


27/106

P NS OP

Y

mal

ideas

with

s p i r i t u a l

power and

wisdom.

The

s p i r i t u a l

magic

language

knows ne i the r

prox imi ty nor

d i s t a n c e n e i t h e r

obs tac l e s

nor

h i n d r

an

c es for the d i v i n e en erg i es of

the language are u n i v e r s a l cosmic ideas

above a l l

worlds

and cond i t ions .The e n e r

g i e s of the

l e t t e r s

are

the

holy t i e tha t

u n i t

es

man w i

th

a I I o the r en

erg

i es of n a -

t u r e a n d f i n a l l y

with

God.

S p i r i t

un i t e s

with s p i r i t w i th in in

the s p i r i t the

d iv ine cen te r of the microcosmos.

In the ou te r l i fe man has

his

ch i ldhood

m a t u r i t y and old age. S imi la r

d i v i s i ons

make up

the

inner Ii f e wi th the d i f f e r ence

however

tha t the s p i r i t is imm or ta l and

the

body is not .

Through

the exe rc i se s

in the

myst ica l

ABC

the

s p i r i t u a l man

l e a r n s

as

i t

were

to

walk

see

smel

I

t a s t e ; a n d f ee l .L ike a f lower

to the

l i gh t

the

inn

e r sense opens up to i n f i n i t e l y

f ine v i b r a t i o n s which the blunt phys ica l

body

can

not

t r ansm i t .

The myst ic abece

dar

ian

learns to read wi th in

h imse l f

as

wel I as in

the

book of N ature and in God.

These

th ree books are w r i t t en in the same

pr ima I I anguage known

to

a wise men.

A f t er

the

s t uden t h a s I e a r ne d

to

s p e I I

he must

l earn

to

put the l e t t e r s

toge the r

i n to words and laws

of numbers.

The l e t

t e r i t s e l f has not only a d e f i n i t e v i b r a

t io n c o r r e s p o n d i n g

to d e f i n i t e l y rea l

and

idea l

number but

i t

a l so has a d e f i n i t e

co l o r .

The combina t ion of

color

and v i

bra t ion

fu rn i shes in the

inner

worlds won-

de r fu l

means of

express ion

·

t ha t

can

be

sensed in the innermost s e l f . The unde-

ve loped man has

no

concept

of

the p o s s i

b i I i t i es I y i n g w i t h i n. He

be

I i eves

t ha t

his

t a lk and

babble

are t ~ complete

e x

p ress

ion of his

consc iousness .

The I an -

[ I

]


28/106

P NSOPHY

guage

of

the wise man

ts

thinking and speak

ing in one;the perfect

man

speaks

in

his

si lence

with

the

whole world. e does i t

in

pic tures , ldeographs ,and

symbols

which

are

t rue

ent i t ies .The

process

is approx-

1

ma

t e I y a s f o I I ow s : The i de a i s l mp r e s s e d

di rec t ly into the other s center ,so that

the rec ipient Immediately knows and

com

prehends

everything

t ransmit ted.

f

these

pictures have

been

animated

by the

wi I I

of the sender, they then represent

en t i -

t ies

which may endure

many

thousands

of

years and whose lord and master is the

creat ive wise man. In shor t , the ideas

of

the wise

are his

mag c

servants

who execute

his wil l . In

these secrets l ies hidden

the

b i r t h p l c e ~

the

homunculus,

the

mag

ic , unprocreated man

That

is then, the

new

language

of the

I lght-bearers in the new

age, as

an e l e -

ment of the

inexpress ible word that con

ta ins the coming and going

of

worlds and

universes .

It

is a

sacred

language,

and

at

the same time mystic mathematics .Stand

ing

in

closes t

connection

with

the

laws

o

f t

he wo I d

t

he I a n g u a g e I s a b I e

t

o pr o

d

u c

e

mighty creat ive

effec t s through ac

tuat ing or si lencing cosmic

energies

In

the k i ng

d

oms

of Nat

u

re

and of

g

r ace • The

language,

however,

is

never

revealed to

the

sensuous

man,

enmeshed

In material

things.Even

the

divine seers

can

explain

but few of i ts

de ta i l s

to the dense and

dark reason,because man's brain Is

s t i l l

too

material .

The leading mystic schools of the

Orient

and Occident

g i v ~

their

students

prac-

t I ca I d i r e c t i on s f or the u s e of t he

my

s

t

I c

[

148]


29/106

P NSOPHY

a lphab

e t wh

e reby

they

form

the

inner man

anew rece lve the new man in to the old one

l e t him be

born

grow and mature . Thus

he becomes an i n v i s i b l e member of the anima

mu n d i a t t a i n s f u I I y c o n s c i o u s I y the k now I -

edge of immor ta l i ty by submerging in to the

e t

er n a I s t ream

of

I i f e

and

f i n a I I y w i

th-

d ra w

in

g ll his org a

ns

accord ing to t h e

numbers

and l e t t e r s of the

g r e a t

un ive r sa l

man Adam

Kadm on the

cosmos f romthe

dense

I ow form s a nd e I e me n t s a nd b u i I d i ng t he m

anew.The cont inuous ta s k that

the

B

ro the r s

of the

Rose

C

ross

g ive t o t h e i r

he lpe r s

and d i s c i p l e s comprises

t he r

e f o r e t h e f o l

lowing

problem:

M

an

i f he w

i shes to

be

r e born

with

the help

of

God

or to mani fes t

the

new man of

p e r f e c t i o n

with in him must

awaken

to

t

he

s p i r i t u a l l i f e

with

the

a id

of

the myst ic ABC his inner twelve

s p i r

i t ua l m emb ers ex t rac t

them

from the

phys

ica l

e lemen ts

as a qu in t e s sence ; he must

form them in freedom and

un i t e

them h a r

moniously with the un ive r sa l law

of

num-

be r s . Man then becomes a

cen te r of

the

twenty- four

c r e a t i v e ener g ies of the mys-

t i c

a l p h a b e t a se rvan t of

the

i n e f f a b l e

e t e r na l

Word an

i ns t rument

of

the

one

t one . In

our

sys tem

t h i s

one

tone

is

d i f

f e r e n t i a t e d

in to

seven

tones in accordance

with the seven

vowels of

the

p e r f e c t n e w

s p i r i t u a I I a n g u a g e of h e Br o t h e r s o t h e

Rose Cross .

l ndeed a

sevenfo ld tone but

yet

only

a

s i n g l e

t one on e

ach

plane the

bas ic

t one t he

fundamenta l

vowel in which

th

e

p r i n c i p l e

v i b r a te s s o u n d s a n d

s h i n ~

as a p p e a r a n c e w o r ld s p h e r e v e i l o r

maya.

Th e

se

s e

ven vowels of

the myst ic

BC c o r

r e s p ond a g a i n e x a c t I y w I th tr s e ve n c h a k -

ras

in man.

[ 149]


30/106

P NSOPHY

The

seven

s p h e r e s ,wo r ld s ,o c

p r l n c i p l e s

are n e i the r the on I y ones nor

the

h i g hes t

ones

p o s s i b l e , fo r

i n f i n i t y knows no

I im -

i t • These seven to n·e s t o r m but

one

tone

s c a l e of

an i n f i n i t e

number of tone

s c a l e s

where

the t e n s i o n

of

the

e n e r g i e s in

ye t

much h i g h e r s +ates of e x i s t e n c e man i f e s t s .

Theyare e n t i r e l y

o u t s i d e o f o u r

c o n s c o u s

n e s s a n d a I s o o u t s i d e

of

o u r h i g h e s t d i v -

n a t i o n s . No myste ry

t e a c h i n g

embraces

them.

Man a lone

can

t h ink the u p r i g h t 1

and

can

c I mb f r om

the ind iv id

u a I s e I f i

sh

1

of the e a r t h I

ing

to the u n i v e r s a l i dea l

1

of the u n i v e r s a l h u m an i t y , o f the Logos

and

C h r i s t o s .

T h i s , h o w e v e r , i s

as

mighty

and as

p r o b l e m a t i c a l

a

t a s k

as

ever c o n

f r o n t e d man.

S o l e l y

the B r o th e r s

of

the

Rose Cross

have so lved

i t and

have been

ab I e to I

e t

the n d iv id u a I I n be a bso r b -

ed

by

the u n i v e r s a l 1

•

Thei r p r c t i ~

ca l m y s t i c d i r e c t i o n s s h a l l be

i n d i ca t ed .

The

c i r c I e of the mys t c ABC must f i

rs

t

be

brough t

i n t o a

m y s t i c c r o s s

which has

to

be

formed

with

the

twen ty - f o u r

l e t t e r s

ofthe a lp h ab e t

acco rd i n g

to d e f i n i t e ru les .

Equipped with this

knowledge ,

the p r a c t i c

i n g s tu

den t can

then be n t i a t e d

in to

t

he

Inner

j u s t

and

p e r f e c t

l aws , and h i s

im -

m or ta l sp r t canbe

formed

and

de ve lope d

in co n fo rm i t y with the unchangeab le

r u l e s

of the e t e r n a l

a r c h i t e c t

of a l l wo r l d s .

However in the inner

c i r c l e s

are

hidden

t h r e e c r o s s e s

i n t o

which the t w e n t y - f o u r

l anguage

sounds

have

to

be

i n t r o d u ced with

a l I s e n s e s . T h e p e r t e c t , G o d - w i s e

man

t hen

p o s s e s s e s

t h r e e

t im e s t w e n t y - f o u r , o r s e v-

e n t y - t w o immor ta l , d i v i n e , a n d omnipo ten t

[ ISO]


31/106

P NSOPHY

powers through which

the

beloved

wi I I

of

God

can

reveal

i t se l f

in

f i n i t e

per f ec t i on .

This

is

the

h o l y m a g i c s e v e n t y - tw o - l e t

t e red name

of God

the Shem-Ham-Phorash

the

myster ium magnumof

each

t r u ly

myst ic

school

wherein

the s p i r i t is

the

only

t eacher . Seventy- two is a l so the myst ic

number of the fundamental ene rg ie s of the

un ive r sa l mystery language; i t is a s a n c

tum

for

the

knowing

bro the r .

There

w

i t

h

connected accord ing to I aw are the

twe

Ive

a s t r a l s igns and th i s key is dec i s i ve for

the bro ther

a s t ro l o ge r when

he

wants to

k n o w t h e t r u g e n i u s a nd b i r t h. c o n t r o I I er

in the

n a t i v i t y

of

any i nd i v i dua l . For

the genius s tands

in

unchangeable

connec

t ion with a

c e r t a i n idiom

a

word an e s

sence of

the

s even ty - two- l e t t e r ed name of

God. i t

is

the

one bas ic

tone

with in

the

seven the

e t e rna l number

of his being and

the

l a s t i ng foundat ion of

his

inner

evo

l u t i on .

The

speaking

of the

div ine

Word

in

man

is imposs ib le

i f the

c i r c l e

has not been

brought

in to the

cross and square because

the cross in the c i r c l e is the pr i nc i pa l

beg inn ing

m iddle and

end. Also symbol

i c a l l y the

c i r c l e

is a f igure of the

d i

vine . The cross has connect ion with the

Logos the C hr i s to s

who could say of

him

s e l f :

I am the Alpha

and

the Omega the

beginning and the

end;

the f i r s t and the

l a s t . This means: I am not only a l e t t e r

but I myself am the whole a lphabe t from

A I p h a t o

m

e g a • T h e r e f o r e b r o t he r I e a r n

to know i t

wel

I .Seek to approach the

d i f

f i c u l t so l u t i on of t h i s problem

not

with

the head a lone but

uni te the

head with

the t a i I . Form

of

the c i r c l e the c ros s

[ 5 ]


32/106

P NSOPHY

and

of the

c ros s

aga in

t he

c i r c l e . Begin

t o p r a c t

i

c e in a n d on you r s e I f a n d i t w i I I

not

long

remain hidden

to

you. In

your

body ,

in each of

i t s

o r g a n s

the

f i e r y

tongues wi speak ;

you

wi s t and as in

f i r e . Then the

m y s t i c

b ap t i s m of

f i r e Is

t ak i ng p l ace t h a t beg ins below and

ends

above

and g u a r a n t e e s to

you

the initia-

t i o n i n t o

th

e

b ro t h e rh o o d

of

the

f i r e

p h i -

l o sophe r s . You

wi I I have becom e the

g r e a t

m y s t i c

f i r e ; y o u

wil l l i v e

in the

fire;all

the

e l e m e n t s of

your

e x i s t e n c e wi I I

d i s -

s o lv e in

t he

f i r e .

Yov

wi l l

be a

f lame

in

the pr ima

I f i r e

out of

which

e v e r y t h i n g

comes

i n t o e x i s t e n c e

and to

which e v e r y -

t h i ng

r e t u r n s .

I t

is

he re

not

I n t e nde d

to

g i v e

to

e v -

erybody

a u n i v e r s a l l y

a c c e p t a b l e d i r e d i o n

for t

he

pr ac t

i c e s

i

n

t he mys

t i c A BC;

th

a t

can

not b e because

each

i n d i v i d u a l

wi

have

d i f f e r e n t e x p e r i e n c e s . A m a j o r i t y

of

those who wi I I u n d e r t ak e t he se p r a c -

t i c e s wi l l ha rd l y succe ed ; f i r s t the p r e p -

a r a t o r y g rad es wi I I have to

be

p a s s e d

which

is

a t a s k

o f t e n

too d i f f i c u l t for

many

s eek e r s of t r u t h . These t e ach i ngs

a r e

dest ined p r l m a r i l y f o r t h e

born myst ics t t

who p o s s e s s a l r e a d y

· f rom b i r t h the n e c e s -

s a r y

qua I i f

i c a t i o n s . However ,

t h e r e

a re

r e ~ o n s why t h e s e

s e c r e t

p r a c t i c a l r u l e s

of the Bro the rhood are made pub ic.First

t h e s e

t e ach i n g s are of the

utmos t

impor -

t an ce

and

s eco n d

these t e a c h i n g s ar

e

needed

to

gu ide

mankind

th rough the

o v r t h r o w i ~

c o n d i t i o n s

of

our age .

The t ime has ome

aga in

when more

and more

s o u l s

wi I I

a p -

proach the

t r

e as u re s of I ig h t

and

b l i s s

of

the

g r e a t B ro t h e rh o o d . Th e i r spirit

wi l l beg in to bloom l i ke the f lowers in

[ 5 ]


33/106

P NS PHY

the mi Id r ays

of

t he sun . The h e l p e r s

p r e p a r e for t h e s e

s e e k i n g p e r s i s t i n g

sis-

t e r s o u l s

t he

pa th s

to

t r u e

initiation

to

t he

awaken ing of

t he

h ighe r self to

t he

r e b i r t h

of

t he d i v i n e spirit to a

p e r f e c t I

i f e .

If t he s t u d e n t f u l f i I Is

t he

c o n d i t i o n s

he wi

I I

s u c c e e d . But whethe r

des t i n e d

to

s u cc

es

s

or

not each

one

sh o u I d

g e t on t he

pa th under a l I c i r c u m s t a n c e s

wi th

al

I

h i s

e n e r g i e s c o u r a g e a n d

d e t e r

minat i o n a n d s i n c e r i t y

a t

h e a r t a f te r he

has c o m p l e t e l y r e s i g n e d

h i m s e l f t o t h e w i l l

of

God in o r d e r to seek w i t h i n h im se l f

t he

l o n g - l o s t

m a s te r - wor c i - - t he pr ima l

f i re

in the

wor ld

r o o t . Man may run h i t h e r and

t h i t h e r on

t he

g I obe ; no th ing and nobody

can g i v e him th e word. I t must be

sough t

and

found

by

each

one

e n t i r e l y

a lone . T he

o rd is

t he

l a p i s

p h i l o s o p h o r u m

t h a t has

been

e a g e r l y sough t by t he a l c h e m i s t s

of

a l I t i m es . I t is

th

e p r e c i o u s p e a r l t h e

ho ly

t i n c t u r e

of t he

wise ;

t he i n e f f a b l e

mys te r i um

ma g num th e m a g i s t e r i u m

rnund i -

t he m a s t e r y of t he

wor ld .

What we

have

communica ted in t h e s e pages

is

a

smal

I

p a r t

of

t he

t r e a s u r e

guarded

by the Bro the rhood

of

t he

Rose C r o s s . E v i

d

en

t I y

t he Rose Cross

is

some th

i ng d I

ff

er -

e n t from what modern pse udo - e xpone n t s c l a im

i t

to be .

The t e a c h i n g s of t he wise do

not

beg

in

with

empty w o r d s b u t

with

de e ds .

L i t t I e c a n be s a i d a b o u t t h e t e a c h i ng s of

t he

Bro the rhood c o n c e r n i n g the m y s t i c

al-

p h a b e t . One shou ld beg in

to

p r a c t i c e a n d

t he

way f rom the lower

to

t he

h i g h e r p r i n

c i p l e s wi I I open up by

d e g r e e s

l e a d ing

t o t he c r e a t i v e f a t h e r -mo t h e r e n e r g i e s o f

t he one unknowa

b

le IT. The

i n s t r u c t i o n s

g ive n by t he B r o t h e r s

of

t he

Rose

Cross

[ 5 ]


34/106

P NSOPHY

are

not

empty

t h eo r y

or

a hodge-podge

p h i

l o sophy ; t hey are

a

d i r e c t

m ag i c -m ag n e t i c

impress ion

th rough

the

ment ioned

magic ,

symbol ic l anguage whereby they communfcate

the

e s s e n t i a l s

of

knowledge to

t he

inner

man

in a

s u r e r and q u i c k e r

manner

than by

o r d i n a r y

means . In the Bro the rhood man

wi

learn by d eg r ees the Gnoth

i

s e a u t o n

and

th rough i t g a in the knowledge of n a

t u r e .

He

wil I advance

to the

u n iv e r s a l

kerne l of

al I

e x i s t e n c e

and

f i n a l l y

i d e n

t i f y

h i m s e l f with it The

t ime

has u n -

d o u b ted ly

come when the e t e r n a l laws of

the world s h a l l become more u n i v e r s a l l y

known and when man

sha

fee

I ,

know, and

see the c o n n e c t i o n s , harmony, and b eau t y

of the

i n d i v i s i b l e u n i t y

of a l l

t h i n g s .

To

the

p r o f an e s ch o o l s t h e s e

d i v i n e

laws

are unknown;

t h e s e

s ch o o l s e r r and s t and

i n

the

dark n

es

s •

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Pansophic Intellectualizer v3 q2 Sep 1937

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