Filename: RC1076.TXT Source: +quot;The Rosicrucian Philosophy in Questions + Answers, Vol.

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Filename: RC1076.TXT Source: "The Rosicrucian Philosophy in Questions & Answers, Vol. I" by Max Heindel [PAGE 2703] QUESTION NO. 165: ARE NOT VENOMOUS AND DESTRUCTIVE REPTILES CREATED BY THE EVIL THOUGHTS OF MEN, SO FAR AS THE FORM IS CONCERNED? AND, THEREFORE, IS IT NOT AN ACT OF LOVE TO KILL THEM AND THUS LIBERATE THE DIVINE SPARK WITHIN SO THAT IT MAY OCCUPY A HIGHER FORM? ANSWER: None of the animal forms which we see about us have been created by man. All these forms, from the highest to the lowest, are the emanations of group spirits, which are spiritual entities belonging to another evolu- tion than the human kingdom, But man is a creator by means of his thoughts, and the evil thoughts, the thoughts of fear and hatred, do take form and in the course of centuries they crystallize into what we know as bacilli. The bacilli of infectious diseases are particularly the embodiments of fear and hate, and therefore they are also vanquished by the opposite force, courage. As a tuning fork will commence to vibrate when we strike another tuning fork of the same pitch, so also will these microscopic germs. If we enter the presence of a person infection with a contagious disease in fear and [PAGE 2704] trembling, we most assuredly draw to ourselves the death dealing poisonous microbes. If on the other hand, we approach that person in a perfectly fearless attitude, we shall escape the infection, PARTICULARLY IF WE ARE PROMPTED BY LOVE. But love does not prompt us to kill in the usual sense of the word. It is true that if we could deal directly with the LIFE of evil and poisonous things and help them into a higher form, we might be doing good; but in the first place we are not capable of judging when that present form has outlived its usefulness, and, therefore, we cannot presume to take the responsibility of depriving the informing life of its instrument in lov- ing kindness. The only time when we may sometimes properly kill for love is in case an animal has been maimed beyond chance of recovery, and we kill it to end its sufferings. QUESTION NO. 166: WHAT IS A GROUP SPIRIT, WHERE IS IT, AND WHAT DOES IT LOOK LIKE? ANSWER: As a man has a body composed of many cells, each with an indi- vidual consciousness, so is a group spirit an entity functioning in the Spiritual Worlds and possessing a spiritual body composed of many separate [PAGE 2705] animal spirits. The group spirit itself cannot function in the Physical World, but it evolves by sending the different animal spirits into a form of body which it creates, and which then forms a species or tribe of animals, and the group spirit guides all these animal bodies by means of suggestions which we call instinct. When the body of an animal dies, the animal spirit has unconsciously derived a certain experience from functioning in that ve- hicle, and after a time it is reabsorbed into the spiritual body of the group spirit, where it remains for some time while the group spirit as- similates the experience gathered by that separate animal spirit. Thus in time the group spirit grows and evolves. So do the animal spirits which are its wards. They will become human in a future incarnation of the earth, and then the group spirit will look after them as race or a national spirit un- til they have become perfectly capable of taking care of themselves indi- vidually. The group spirits of the animals are in the Desire World and circle the surface of the earth. The group spirits of the plants are in that part of the Region of Concrete Thought which occupies the center of the earth, and the group spirits of the minerals have not yet properly entered the atmosphere of our earth. They are in the Region of Abstract Thought. The group spirits of the animals are very often seen in the Desire World having human bodies and animal heads. The illustrations upon the Egyptian temples represent in a crude way the appearance of these group spirits. The trained investigator finds no difficulty in conversing with them and often he has cause to marvel at their erudition. [PAGE 2706] QUESTION NO. 167: ARE ANIMALS AMENABLE TO THE LAW OF CAUSATION? ANSWER: No, not in the sense of being MORALLY responsible. Of course, if an animal jumps out a window from a high building, that as a cause will produce lesions according to the nature of the fall it sustains, just as when a human beings jumps out of the window. But in the case of the animal there is only the physical effect shown by the hurt it suffers, while the man who deliberately commits such an act not only sustains certain lesions, but he is also MORALLY RESPONSIBLE for the instrument which he possesses, and the law of causation brings to him an adequate MORAL retribution of such a nature that he will learn to take care of his instrument and not seek to destroy it by such acts in the future. The reason why the animal has no moral responsibility is that is has no reasoning power, but ordinarily acts by direction of the group spirit which we call instinct, and it may be that instinct has instilled a fear into the animal which causes it to commit an act resulting in injury to its body. Before anyone can be MORALLY responsible to the law of causation, he must have a certain free will and choice, also the power of reasoning properly, and, therefore, we reiterate that as animals are devoid of these attributes, they are not at all amenable MORALLY to the law of causation. [PAGE 2707] QUESTION NO. 168: DO ANIMALS LIVE AFTER DEATH? ANSWER: That which lives is THE SPIRIT, which has neither beginning nor end, IT IS. But what you mean is, most likely, does it persist in the shape of an animal? to that question we may say yes, it persists for a longer or a shorter time, according to the stage of its evolution, in a desire body made of the material of the Desire World. Even the beetle tat crawls over the sidewalk and is stepped upon may be seen by the clairvoyant to walk a few feet away and then gradually fade to nothingness. It persists only for a few moments in its shape before the spirit returns to the central source of the group spirit. In the case of a horse, a cow, or any of the higher animals, there is a correspondingly longer time and more consciousness in the Desire World than in the case of these lower forms. As an illustration we may mention a case which attracted considerable attention a few years ago when Rider Haggard, the English novelist, published a remarkable dream. He had a dog to whom he was very much attached, and one night he dreamed that the dog came to him showing signs of embarrassment and distress, beckoning him to come along. Rider Haggard in his dream followed the dog which led the way some distance to a brook. There among some bulrushes, it showed Rider Haggard ITSELF lying dead, looking up at him in mute and piteous ap- peal for an explanation. When Rider Haggard woke the following morning, he remembered the dream most vividly, but took no notice of it until later in the day when it was discovered that the dog was missing. After a search had been made in the [PAGE 2708] immediate neighborhood, Rider Haggard finally betook himself to the spot seen in his dream. There he found among the bulrushes the body of his dog in the very position he had seen it in his dream. Explanations, of course, could not be given; it was a puzzling experience and that was all. But to the occultist it is very plain that the intelligent dog, having met death and finding itself in the Desire World at night, went to its master, who was at that time also outside his body, and brought him to the place of the ac- cident in order to obtain his help and explanation. QUESTION NO. 169: WHEN A PET DOG OR CAT DIES, DOES THE ENTIRE GROUP SPIRIT TO WHICH IT BE- LONGS DIE AT THE SAME TIME? ALSO WHAT BECOMES OF THE ANIMAL SOUL, AND DOES THE HUMAN LOVE AND CARE IT HAS RECEIVED HELP IT ON ITS UPWARD JOURNEY? ANSWER: The question shows that the inquire has not the proper idea of what a group spirit is. As our body is composed of innumerable cells, each cell having its own little cell life, but all the cells subjected to our own central intelligence, so the group spirit of a species of animals is a [PAGE 2709] spiritual entity belonging to a different evolution and having a spiritual body composed of many evolving animal spirits. These animal spirits it sends into incarnation from time to time into the animal bodies of its tribe, one spirit to each body, and at death they return to the group spirit, having gained a higher grade of consciousness than when they were born. This helps the group spirit to evolve, and in return it governs the spirits of the separate animals in its tribe. Like all other spirits, a group spirit cannot die. It is the guardian of the animal spirits, and as they evolve the spiritual body of the group spirit undergoes a metamorpho- sis. When the separate animal spirits have evolved sufficiently, they be- come individualized human beings, but continue in charge of the same group spirit, as we see nations or races under the domination of a race spirit. They do not become their own masters until they have evolved even beyond the point of having family or national ties. That was why Christ said that "un- less a man leave father and mother he cannot follow me," for father and mother are bodies--they are ties and clogs. The spirits have no father and no mother, but are all one in the ultimate. As to what becomes of the animal soul at death, we may say that after passing out of this body it soon returns to the group spirit, and the love and care which we have given it naturally further it greatly in its evolu- tion, for while the wild animals act entirely under the dictates of the group spirit by that which we call instinct, the domestic animals show a ca- pability of thought, entirely beyond their normal evolution at the present time. They have received that ability from us on the same principle that when we take a wire highly charged with electricity and place another wire which is not charged close to it, the uncharged wire will become charged [PAGE 2710] with electricity OF A LOWER VOLTAGE. In a similar manner the animal which comes in contact with human beings is not itself capable of thinking, but learns to do so in a measure by this contact. And we may safely infer that those animals which have become domesticated will in time become the teach- ers of their less advanced brothers. QUESTION NO. 170: WHAT SUBSTANCE DOES A PERSON OR ANIMAL THROW OFF WHEREBY THEY CAN BE TRACED, AS, FOR EXAMPLE, CRIMINALS ARE TRACED BY BLOODHOUNDS? ANSWER: When a clairvoyant looks at other persons with etheric sight for the first time, he is usually astonished at beholding showers of stars, pyramids, double pyramids and all other geometrical forms issuing from their hands and faces, and he wonders greatly what they are. Later on, he learns that they are the crystals of which his body is composed and which are thus being excreted by the skin. Most of the excretions remain in the clothing, and furnish bloodhounds or dogs with the necessary starting point for their search. As these atoms decay, they emit an effluvia similar to that of all [PAGE 2711] decaying bodies. This effluvia we sense ourselves where soiled clothing is left unlaundered for some time. The dogs, having a keener scent than human beings, distinguish between the effluvia from one person and another, and as the atoms left by a person fleeing from justice are strewn along the path he has taken, it is easy for the bloodhound to distinguish these from the atoms of other people or animals for a short time after the fugitive has passed. MISCELLANEOUS QUESTIONS: DIAGRAM 13A: THE SEVEN DAYS OF CREATION: ------------------------------------------------------------------------------- | [ Stage of Unconscious ] | [ Stage of Conscious ] | | [ Involution. ] | [ Evolution. ] | | [ Growth of the 3-fold ] | [ Growth of the 3-fold ] | |<---[ body, the focus of ]--->|<---[ by right action, right]-->| | [ mind & attainment of ] | [ feeling and right ] | | [ self-consciousness. ] | [ thought. ] | | | | | | | | | | ||--------| | |-------| ||THRONES | | |We will| World ||awakened| | | be | of || the | | | God- | Divine ||Divine | | | Men | Spirit || Spirit | | | and | || in man | | | Crea- ----------||and gave|----------------------- |------------------------|--tors-| World ||him the||--------| | |-------|| by | of || thought||CHERUBIM| | |We will||Amalga-| Life ||form of||awakened| | | be || mating| Spirit || a || the | | | Demi- || the | ----------||-Dense--||-Life---|--------------|---------------|-Gods--||-3-fold| W Region || Body. || Spirit ||--------| | |--------|| and || Soul | O of || || in Man ||SERAPHIM| | |We will ||extract|| with | R Abstract|| ||and gave||awakened| | | be || the || the | L Thought || Lords ||him a || the | We are |Super- || Emo- || Mind. | D || of ||germinal|| Human | human | Man ||tional || | || Mind || Vital || Spirit | here>> | and || Soul || | O ........||..were..||.Body...||and gave|.....\|/..|.extract||.from..||.......| F || human. || which ||the germ||--------|| the || the || Mine- | || || was || of the || LORDS ||Intel- || Desire|| rals | T Region || ||then a || Desire || OF ||lectual || Body. ||will be| H of || || thought|| Body || FORM || Soul || || human.| O Concrete|| || form. || which || || from || || | U Thought || Globes || ||was then|| Mind || the || || Globes| G || of the || || a ||given by|| Vital ||Plants ||of the| H || SATURN || || thought||Lords of|| Body. ||will be|| VULCAN| T || PERIOD || || form. || Mind || ||human. || PERIOD| ||--------|| || ||is now a|| || ||-------| ----------|----------|--------||--------||-thought||--------||-------|--------- Desire | | || || form. || || | World | | || || || Animals|| | | | Globes || || Con- ||will be || Globes| | | of the || || scious || human. ||of the| | | SUN || || Soul || || VENUS | | | PERIOD || || ex- || || PERIOD| | |--------|| || tracted|| ||-------| ----------|--------------------|--------||-from---||--------|------------------ P | | || Dense || | H | | || Body. M|| | Y | | Globes ||M E|| Globes | S Etheric | | of the ||A R|| of the | I Region | | MOON ||R C|| JUPITER| C | | PERIOD ||S U|| PERIOD | A | |--------||1/2 R||--------| L ........|..............................|.......Y|............................ | | 1/2| W | | Globes | O Chemical| | of the | R Region | | EARTH | L | | PERIOD | D | |--------| ------------------------------------------------------------------------------- Involution brings the spirit Evolution lifts the spirit out of down into matter by crystal- matter by spiritualizing the bodies lizing it into bodies. into soul. Epigenesis, the original creative activity of the spirit, is the lever and the Mind is the fulcrum upon which Involution turns to Evolution. ------------------------------------------------------------------------------- [PAGE 2712] QUESTION NO. 171: WHAT IT THE ORIGIN OF LIFE? ANSWER: When that question is asked a scientist, he will commence to tell us about protoplasm, protyle or something else of a like nature, but that is form. No matter how small, insignificant and simple that form may be, it is still a form, and from the occultist's point of view, the question is poorly put, for the spirit, IS, WAS and WILL ALWAYS BE. As Sir Edwin Arnold says in his beautiful poem, "The Song Celestial": "Never the spirit was born; the spirit shall cease to be never; Never was time it was not; End and Beginning are dreams! Birthless and deathless and changeless remaineth the spirit for ever; Death hath not touched it at all, dead though the house of it seems! "Nay, but as when one layeth his worn-out robes away,, And, taking new ones, sayeth, 'These will I wear today!' So putteth by the spirit lightly its garb of flesh, And passeth to inherit a residence afresh." It is LIFE that builds the FORMS and uses them for a time in order that it may progress thereby. When their usefulness has ceased the life passes [PAGE 2713] on, leaving the forms behind, and then they are dead. Thus the question should rather be "How did the dead originate?" for life IS--it has neither origin nor termination. QUESTION NO. 172: WHAT IS MATTER? IS IT NOT UNREAL? ANSWER: There are various theories of matter. If we ask the materialist he, of course, maintains that MATTER IS THE ONE REALITY; that all and every- thing is matter and that nothing can exist except that. The Christian Sci- entist is of the very opposite opinion. He holds that matter is nonexistent--a delusion; that EVERYTHING THAT IS, IS SPIRIT, and so those two classes of people are the very antitheses of one another. But the truth is between. When God desires to manifest, He emanates within Himself the thought forms of such a universe as he desires to create, and these archetypal ideas are spirit when first emanated in that central source. But under the influ- ence of time and space, they slowly crystallize and become that which we know as matter. This is a similar process to that which we may observe in the case of a snail. The juices of its soft and flexible body gradually [PAGE 2714] crystallize into the hard and flinty shell which is incapable of moving save as propelled by the snail. Thus, as the house of the snail is crystallized snail, SO MATTER IS CRYSTALLIZED SPIRIT. And as the house of the snail re- mains stationary when not moved by the snail, so matter is immobile save when moved by the spirit. But in the course of time the snail's house goes to decay. The matter of which it was formed is broken up into minute par- ticles and becomes available for the building of other flexible forms--it may become the body of a snail again. So, also the crystallized spirit--matter--is re-etherealized and becomes spirit again. Matter evolves as well as spirit, for it becomes more etheral, more flexible, and or ame- nable to the impacts of spirit when it is built into different forms time after time. Thus we may say with the Christian Scientist that all is spirit, that which appears as matter being in reality spirit in a state of crystalliza- tion, and we may also agree with the materialist that all is matter, for spirit which has not yet crystallized into matter will eventually do so. It is a mistake to consider anything in God's Universe as unreal; both matter and spirit are real. They are the positive and negative poles of God. [PAGE 2715] QUESTION NO. 173: YOU SAID IN A PREVIOUS LECTURE THAT THE EARTH IS THE BODY OF A SPIRIT WHICH GIVES ITS LIFE FOR THE DWELLERS UPON THE SURFACE. WHY DOES IT GIVE FLOWERS AND FRUIT TO SOME AND EARTHQUAKE AND FAMINE TO OTHERS? ANSWER: During the interval between death and a new birth, the discarnate spirits who have reached the Second Heaven where the archetypes of everything are, build their future environment in which they reap what they have sown. If they have been diligent in past lives, if they have tilled the soil and made two blades of grass to grow where there was only one, they will build for themselves a still more fertile land which will yield greater fruits for less labor. If they have spent their time thinking of NIRVANA, a heavenly place of rest and indolence, and have loved more to enter into metaphysical discussion than to look after material things, they will continue to do so in the Second Heaven, and in consequence their land will be arid when they come back to earth life. They will then experience famine, flood and earthquake, so that they may realize the necessity of pro- viding for material conditions. Thus they will in time learn their lesson and strive to conquer this world as we have done in the West, for, of course, the inquirer has reference to the people of the East who suffer from flood and famine. They are our younger brethren, behind us in evolution, and must follow in our footsteps. They must learn to forget, for a time, the spiritual worlds in order to attain the development which only the mate- rial world can give them. Thus, there is a deep purpose in the famine which is at present their lot and there is a purpose as deep in our prosperity. [PAGE 2716] Their famine will eventually drive them into more material conditions, but we, having a land of plenty with all the good things of this world, where ingenious inventions make life easier on every hand, will eventually say to ourselves, when we have been satisfied with these material blessings, "What is the good of it all? Give us, rather, the spiritual things," and we will then enter a spiritual development much higher than that of the East. QUESTION NO. 174: WHAT IS MEANT BY THE SENTENCE "MAN, KNOW THYSELF?" ANSWER: This sentence was found above the entrance to a Greek mystery temple as an indication of the fact that it is obligatory upon man to thor- oughly understand the mystery of his own nature, which is much deeper than is apparent on the surface. This, on the principle of the hermetic axiom, "as above, so below." When he understands himself and knows himself, he will be able by analogy to know about God. For it is truly said that "Man was made in the image of God." But to know himself it is not only necessary that he should understand [PAGE 2717] that which he sees, the physical body, but also the invisible bodies which are the causes of his thoughts, feelings and emotions. This was the teach- ing given in the mystery temples. There is still another and a far deeper meaning to that sentence. When we ask ourselves the causes of all the sorrow and the misery in the world, we must revert to the earliest epochs of the earth's existence to solve our problem. In the first two Epochs, the Polarian and the hyperborean, man was a complete creative unit, capable of sending forth from himself the forces which generated a body for another being. But in the Lemurian Epoch, when it became necessary to build a brain and a larynx, the sex force was divided and one half retained in order to accomplish that object. Only the other half remained available for generation. Then man ceased to KNOW HIMSELF, but "Adam KNEW his wife," and as a result she bore him children. The spirit inherently feels its own divine creative nature and secretly rebels against the necessity of seeking the cooperation of another to gener- ate. As a result, sorrow, trouble and pain have come into the world, and will exist so long as the present method of procreation makes it necessary for two to cooperate to perpetuate the species. And it was the glorious goal that is set before humanity in the future--the coalition of the two poles of the creative force which will gain make man an individual Creator complete in himself--that was adumbrated in the mystery words, "Man, know thyself." The Apostle John, in his First Epistle, the 3rd chapter, 8th verse, tells us the way of attainment where he says that "He that commiteth sin is of the devil...For this purpose was the Son of God manifested, that he might destroy the works of the devil....Whosever is born of God does not commit [PAGE 2718] sin, FOR HIS SEED REMAINETH IN HIM." Where the animal propensities are catered to and an abnormal use is made of the sex force, a man is apt to become an idiot, but the thoughts of a spiritual man are pure, chaste and full of wisdom. At the present time, cooperation of the sexes is necessary to procreation of vehicles for Egos who are coming to rebirth, but the time will come when man will cease to create in that manner. HE WILL KNOW HIMSELF. Concen- trated thought as the seed will remain within himself, but he will manifest it by means of the larynx as a Creative Word, a word that will form things in the Physical World. Then it will no longer be necessary for mankind to seek the cooperation of one another in providing new vehicles. This he was taught in the mystery schools, which are way stations upon the path of at- tainment, and therefore the saying "Man, know thyself" was inscribed upon the Delphian oracle. [PAGE 2719] QUESTION NO. 175: WHAT IS THE HOLY GRAIL? ANSWER: The story of the Holy Grail is one of the myths used by the great leaders of humanity to convey to us spiritual truths in symbols which would at that time have been incomprehensible to our infant intellect. The Grail story is found, variously told, in all the earlier races as far back as we can trace religious teaching, and libraries have been written about this wonderful mystic panacea for all ills. In medieval times many versions of this legend were recited by minstrels, minnesingers, troubadours or master-singers. Most beautiful, perhaps, was the simple version of Wolfram von Eschenback, which was taken in hand by the master artist of the nineteenth century, Richard Wagner, in his famous music drama "Parsifal." The story relates that on the night when our Savior ate the last supper with His disciples, He drank from a certain cup or chalice, and later one, when the lifeblood flowed from His wounded side, Joseph of Arimathea caught the life blood of our dying Savior in yon chalice. He also took the spear wherewith that wound had been inflicted. These relics he carried with him for many years, and such was the wonderful life giving power of the Savior's blood that it sustained him throughout all his privations, in prison, and on his wanderings. At last, the relics were taken up into heaven for a time in the care of Angels, but one night there appeared a mystic messenger sent from God to the holy Titurel with command that he build a castle HIGH IN THE AIR, upon a mountain top, and there gather around himself a bank of knights, WHO MUST BE CHASTE AND PURE. These Grail Knights were permitted to behold the sacred relics at stated times and thus they became inspired with desire and power to go into the world to do mighty spiritual deeds. In time Titurel gave the wardership of the Grail to his son Amfortas and in his reign as King of the Grail, a sad calamity befell the Grail Knights. There lived in "A HEATHEN VALE" below the castle a black knight by the [PAGE 2720] name of Klingsor who desired to become a Knight of the Grail. he was not chaste, so in order to meet the condition he mutilated himself in such a manner that it became impossible for him TO GRATIFY DESIRE. But when he ap- plied to the holy Titurel, the latter saw his heart and refused him admit- tance. Then Klingsor swore that if he might not serve the Grail, the Grail should serve him. He peopled the garden of his magic castle with illusory phantasmic flower maidens who waylaid the Knights of the Grail on their pas- sage to and from the castle, seduced them and thus disqualified them for further service as Grail Knights. Fearing that all the Knights of the Grail would become prisoners of Klingsor, Amfortas decided to fight the black magician. He took with him the holy spear to accomplish his object. But Klingsor evoked KUNDRY, who is a creature of two existences. At one time she is the faithful and willing servitor of the Grail, at another time the unwilling tool of Klingsor. When serving the Grail, she is humble, obedient and simply clad. Under the spell of Klingsor, she becomes beautiful in the extreme, a woman of seducing charms, and these she is forced to use as Klingsor bids her, for he has power over her by virtue of the fact that he is not susceptible to her charms on account of his act of mutilation. Kundry meets Amfortas, who falls before her charms. While lying in her arms the spear falls from his hand and is snatched by the waiting Klingsor, who inflicts A WOUND THAT CANNOT HEAL, and for many years the King suffers tortures, particularly when he unveils the Holy Grail for the benefit of his knights. Then the spear wound commences to bleed anew, causing him the most excruciating pain. [PAGE 2721] Roughly speaking, the giving one of the several valid interpretations which appertain to the Grail mystery, as to other symbols, Kundry is the negative dense body which at one time is under the control of the higher na- ture symbolized by the Grail Knights, and another time ruled by the lower desire nature symbolized by Klingsor, which tempts the spirit to forsake its higher ideals, and causes suffering when temptation is yielded to. In Parsifal, the pure and guileless one, we see the man who overcomes and therefore succeeds to the wardership of the Grail. On Good Friday morning, 1857, Richard Wagner sat at the Villa Wesendonck by the Zurich Sea, and as he looked about him the sun was shining, all na- ture was smiling and from the millions of seeds buried in the ground around him, innumerable plants and flowers were sprouting. The thought struck Wagner, "What is the connection between the death of the Savior at this time of the year and this manifold sprouting life," and in that thought he came very near to the key to the mystery of the Grail, for the Grail was a Mys- tery School, one of many which existed in the Middle Ages. The stories of King Arthur and his Knights of the Round Table are not fables, they are facts. There was such a Mystery in Wales as late as the time of Queen Elizabeth. And these Mystery Schools exist to the very present day, though not as publicly known as they were in the more spiritual mediaeval times. They Mystery of King Arthur dealt more with the material and temporal side of life than the Mystery of the Grail, which was altogether pure and spiritual. And there the pupil was taught, not in words, but THE FEELING WAS GIVEN TO HIM, a teaching from within, which we may express as follows: You see all around you the various kingdoms in the world. There is man, [PAGE 2722] animal, plant and mineral. The LIFE which is in each of these kingdoms is the one universal life of God, which manifests through all these various FORMS. When the forms decay it becomes necessary to provide other forms in their places, hence the generative activity which serves this purpose. In the plant kingdom, which is beneath you, that activity is pure, chaste and immaculate. There is no passion connected with it in any respect. In the kingdoms of the Gods, which are beyond you, it is also carried on as a process of regeneration which is pure and holy. But in the kingdoms which stand between the plant and the gods, conditions are the reverse of chaste. Man and animal are passionate. MAN IS, IN FACT, THE INVERTED PLANT. The plant is unashamed and stretches its creative organ, the flower, towards the sun, a thing of beauty and delight, pure, chaste and passion- less. Man turns his creative organ toward the earth; he hides it with shame because it is filled with passion. In time man is to become a god, he is to use his creative ability for the benefit of others and not for sense gratification. And so in time man must become plant-like on a higher scale. Therefore, you see this symbol: THE POD OF THE PLANT WHICH HOLDS THE SEED IS THE GRAIL CUP, and the spear which brigs that seed forth from the flower is the ray of the sun. You, also, must learn to take the solar force, which is the builder of all forms, and use it in your creative organ without pas- sion, so that that which you create shall be immaculately conceived and not as now begotten in sin. The juice of the plant flows through its green stem and leaves uncolored, pure and chaste. Your blood is red and filled with passion, but in the re- generation that blood must be cleansed by the spiritual force which will come to you from the spiritual sun, as the forces from the physical sun [PAGE 2723] bring forth the juice of the plant. And having become thus regenerated, you will die as a man to be resurrected a God. QUESTION NO. 176: WHAT WAS THE CONNECTION BETWEEN THE PYRAMID BUILDERS OF EGYPT AND THE PYRAMID BUILDERS OF CENTRAL AMERICA? WHICH IS THE OLDER CIVILIZATION? ANSWER: Anthropological researches have shown that the Black races have a long, narrow head, narrow eye sockets and flat hair. The Mongolian races, the Indians, etc., have round heads, round eye sockets and their hair is round. The head of the white races is oval, so are the eye sockets and the hair, showing that we have upon earth three kinds of people and these are the remnants of the LEMURIAN RACE which lived in the Third Epoch of the earth's development. The Mongolians, Indians, etc., are the remnants of the ATLANTEAN PEOPLES and the white races are the present ARYANS. Upon examina- tion, it will be found that the Egyptians belonged to our present Aryan races, while the Aztecs show the peculiarities of skull, orbit and hair dis- tinctive of the Atlantean people. Therefore that civilization is older than the Egyptian. [PAGE 2724] Not much has been written concerning the pyramids of Central America, but Piazzi Smith and Richard Proctor, both professional astronomers, have writ- ten considerable concerning the pyramids of Egypt, and have endeavored to find out what their use was. From the measurements of the pyramids, Piazzi Smith deduces the theory that they were built by divine architects, a theory which Professor Proctor ridicules, although he finds the measurements sup- port the theories of Professor Smith, but he attributes it to coincidence. When the base of the pyramid measures as many hundreds of inches as there are days in a year; when the diagonals of the base show the same number of inches as there are years in the great sidereal world year, it merely hap- pened so, in the estimation of Professor Proctor. These coincidences are so numerous, however, that to an unbiased mind they appear to be an embodiment of a definite design. Professor Proctor, being an unwilling witness for the theory that the Pyramid was designed for astrological purposes, gives aug- mented value to his testimony when he admits that of all the theories ad- vanced concerning the use of the pyramids, the theory that they were built for astrological purposes, is the only one that can withstand the weight of the contrary evidence. Therefore, though he characterizes it as a wild theory, it is the only tenable one, according to evidence. As a matter of fat, the pyramids were temples of initiation, built by the Hierophants of the lesser mysteries, and as initiation of candidates is founded upon the passage of the heavenly bodies, the stars, through the twelve signs of the zodiac, so naturally, these temples of initiation embod- ied all the cosmic measurements. Only the pyramid of Cheops among the Egyp- tian group was thus used. The others were simply imitations built at later times by some of the Pharoahs. The lesser mysteries have existed in [PAGE 2725] different parts of the world and at various times. In India, in Egypt, in Greece, and also in Central America. Therefore, the connection between the pyramid builders of one part of the world and another is that they were all the Hierophants of the lesser mysteries and that their temples were used for purposes of initiations. QUESTION NO. 177: WHAT IS THE ESSENTIAL DIFFERENCE BETWEEN THE TEACHINGS OF THE ROSICRUCIAN PHILOSOPHY AND THE ORTHODOX CHURCH? ANSWER: There are many, but perhaps the principal one is the teaching of orthodoxy that at each birth a newly created soul enters material existence fresh from the hand of God, that it lives here in a material body for a longer or shorter span of time and then passes out by death into the invis- ible beyond, there to remain for all eternity in a state of happiness or misery according to what it did while here in the body. The Rosicrucian teaching is that each soul is an integral part of God, which is seeking to gain experience by repeated existences in gradually im- proving material bodies and that, therefore, it passes into and out of mate- rial existences many times; that each time it gathers a little more [PAGE 2726] experience than it previously possessed and in time is nourished from nescience to omniscience--from impotence to omnipotence--by means of these experiences. Our sense of justice revolts against a teaching which sends one soul into a home of culture and a noble family where it has the advantage of wealth, where moral teachings are implanted in the growing child, but sends another into the slums, its father a thief and the mother, perhaps, immoral, and where its teachings consist in lying, stealing, etc. If here only once, all should have the same chance if they are to be judged by the same laws, an we know that no two people have the same experiences in life. We know that where one meets many temptations, another lives comparatively untouched by the storms of life. Therefore, when one soul is placed in a moral environ- ment and another in immoral surroundings, it is not right to send the one to a heaven of enjoyment and eternal bliss for doing the right he could not help doing, nor is it just to send the other to a hell for stealing and rob- bing when the environment and the conditions into which he was thrown were such that he could not help himself. Therefore, the Rosicrucian teaching holds that we come into whatever place is best fitted for us by our previous experiences in former lives, and that we get just what we deserve in all cases; that all experiences which come to us are just what we need to give us the appropriate impetus for our next step in unfoldment. [PAGE 2727] QUESTION NO. 178: KINDLY STATE THE ESSENTIALS WHEREIN THE ROSICRUCIAN PHILOSOPHY DIFFERS FROM THEOSOPHY. ANSWER: We are not as much concerned in seeking out differences as in finding agreements. It may be said, however, that the Rosicrucian Phi- losophy is the Western teaching given to the Western people at this time for their advancement. If we take Theosophy as meaning THEO SOPHIA (Divine Wis- dom), then, of course, the Rosicrucian Philosophy is only a part of that Di- vine Wisdom, like all other religious systems. But if we take theosophy to mean the philosophy promulgated by the Theosophical Society, or Societies, for there are several brands, then we may say that the Rosicrucian teaching is much more comprehensive and complete. Besides, in teaching their phi- losophy the Rosicrucians are diametrically opposed to the method of the Theosophical Society, which has for its objects: First, The formation of a nucleus of the Universal Brotherhood, Second, The study of comparative religion, and Third, The investigation of the unexplained laws in nature and the power latent in man. The Brothers of the Rosy Cross contend that the majority of advanced people are in sympathy with the idea of Universal Brotherhood, and that we need not be theosophists to have that idea at heart. Countless other soci- eties have altruistic ideas along the lines of brotherhood. Many scientists are studying comparative religion and doing it exceedingly well. it is not necessary to be a theosophist in order to follow that object, but it is [PAGE 2728] necessary to be an occultist in order to follow out the third object of the Theosophical Society, namely, the study of the unexplained laws of nature and the powers latent in man. Therefore, the Rosicrucians recommend that all thoughts be centered upon living such a life and practicing such exercises as will develop the latent powers in each pupil so that he may see and know the invisible worlds whence come the causes we see manifested here. When this object is attained, and not till then, is he capable of investigating the unexplained laws of na- ture. He is then also in a much better position than the scientists or any- one else to study comparative religion, for he sees the central source from when all religions sprang, each being adapted to the people to whom given. He also sees how they fit into the grand scheme of evolution, and when he has become capable of reaching the consciousness of the inner worlds the unity of life is so apparent that he does not need to trouble himself about the first object of the Theosophical Society, the universality of the One Life which makes brotherhood a fact in nature, beyond necessity of state- ment. To reach that last step, we must have the true view of the matter. We may preach to a stove that its duty is to heat and warm us, but unless we comply with the laws of its nature and put fuel into it, our preaching will be of no avail. On similar principle, unless we reach the step of exalta- tion where our hearts are filled with the divine love, we may preach and put forth teachings concerning Universal Brotherhood, but it will do no good. If we fill the stove with fuel, it will heat us, and if we fill our hearts with love they will radiate that quality without statement of objects such as the first one mentioned. Therefore, the principal difference between the Theosophical Society and [PAGE 2729] the Rosicrucian fellowship is a complete reversion of method. For, whereas the Theosophical Society aims to form a nucleus of the Universal Brotherhood by the study of comparative religion and only take up the development of the hidden side of man's nature last--and many even decry development of the hidden powers--the Rosicrucian teaching urges the pupil first of all to LIVE THE LIFE, to concentrate all the powers of his being to so walk that he may be fitted for possession of the soulpowers absolutely essential to the in- vestigations he contemplates. QUESTION NO. 179: IS THE WHITE LODGE OF THE THEOSOPHICAL SOCIETY THE SAME AS THE TEMPLE OF THE ROSICRUCIANS? ANSWER: No, the Theosophical Society is simply an exoteric organization for the dissemination of a certain philosophy, mostly derived from the East- ern Religions, while the Rosicrucian Fellowship aims to promulgate the teachings of the Western Mystery School, the Order of Rosicrucians, which is secret and not accessible to anyone except upon direct invitation. As to the relation of the Order of Rosicrucians and kindred Mystery [PAGE 2730] Order to the White Lodge, we may say that there are in different places of the earth a number of these schools of the lesser mysteries, each of them composed of twelve brethren, and also a thirteenth member. The latter is the link between the different schools, and all these HEADS or thirteenth members compose what is ordinarily known as the White Lodge, namely, a su- preme conclave of the Eldest among our Brothers, who are now in full charge of human evolution and plan the steps we are to follow in order to advance. QUESTION NO. 180: WHAT DO YOU UNDERSTAND BY THE TERM MASTER, AND IS THE ROSICRUCIAN FELLOW- SHIP MOVEMENT INSPIRED BY THEM? ANSWER: In the far East the pupil who aspires to the higher life seeks a "Master" and is bound hand and foot, figuratively speaking, to that Master. he must blindly follow the instructions of his Master, without the least hesitancy or exhibition of curiosity concerning the purpose of whatever di- rections are given him. He must render the Master personal service of what- ever kind required and at whatever cost or inconvenience to himself, and thus, in short, he becomes virtually the slave of an often very exacting taskmaster. [PAGE 2731] But here in the West such a method would be altogether degrading, for we have advanced to such a stage of individuality that WE CAN ONLY PROGRESS BY ACTION FROM WITHIN, and if we make any promises or take any vows we ought not to obligate ourselves to anyone else, but make our promises and vows to ourselves; for if we cannot keep our vows to ourselves, we certainly cannot keep promises made to others. Furthermore, we may break a promise given to someone else and deceive him into believing that we have kept our faith, but we cannot deceive ourselves. If we break a promise made to ourselves we know it at once, and therefore the pupil in the West is instructed to make his promises TO HIMSELF, for that is stronger than any vow to an outsider. The teacher in the West is the closest friend and adviser of the pupil, for he follows the example of the Christ, who said to his disciples: "This is my commandment, that ye love one another, as I have loved you. YE ARE MY FRIENDS if ye do what I command you (and) HENCEFORTH I CALL YOU NOT SERVANTS, for the servant knoweth not what his lord doeth; but I have called you friends, for all things that I have heard of my Father I have made known unto you." John, chapter 15, verses 12, 14, 15. The Rosicrucian Fellowship is not backed by these teachers or inspired by them; they gave certain teachings to the writer on the condition that he should spread them to the best of his ability, AND ANNOUNCED THEIR READINESS TO HELP OTHERS WHO WOULD QUALIFY FOR THAT INSTRUCTION. Students of these teachings have banded together for the benefit of associated study, but there is no hard and fast organization, nor is it intended to form one, but [PAGE 2732] to let people obtain this teaching anywhere they please. We prefer that they should remain in their churches. QUESTION NO. 181: IF ONE WHO BELIEVES IN THE TEACHINGS ADVANCED BY THE ROSICRUCIANS EAR- NESTLY MAINTAINS THAT THEY ARE TRUE, IS HE NOT IN DANGER OF BECOMING DOG- MATIC AND INTOLERANT OF THE OPINIONS OF OTHERS? AND WHAT SHOULD BE HIS AT- TITUDE TOWARDS THOSE WHO REFUSE TO ACCEPT THESE TEACHINGS? ANSWER: It is of utmost importance that we should recognize the fact that, at least in our present limited existence, we cannot possible arrive at truth IN THE ULTIMATE. Therefore, that which seems to us "truth, and the whole truth" is most likely after all only a part of the truth. As we evolve and become capable of understanding more and more, our conceptions of life, the world, and God, change. Therefore, we ought at all times to have the open mind so that we may receive new truth, we should never forget the fact that there are still greater truths which we have not yet learned. Then we are open minded and cannot become creed bound or hide bound. [PAGE 2733] Some people grow so extremely enthusiastic when they have found something which appeals to them as truth, that they at once commence a veritable cru- sade to compel others to share it with them. That is a great mistake. If we go into a church and commence asking questions which raise doubts in the minds of the members and make them uneasy concerning their faith, we may easily cause a sad state of disturbance. If that which we have to give ap- peals to them and becomes an anchor to them, so that they may rest in the new and higher faith, well and good. But if it so happens that that which we have to give is beyond them, is unacceptable, we may lead them into an extremely unhappy frame of mind and they may turn to materialism, atheism or some other dreadful, skeptical attitude. Their life, in that case, will lie at our door. We should always make it a rule in the world to be very quiet about what we believe or do not believe, though never neglectful to say a little word where an opportunity is given, and if that word brings an in- quiry we should answer it fearlessly. Thus we may gradually lead the in- quirer on. He will not be thus led unless he is seeking, and when we find out that he desires the information, we should give him all he wants and give it freely. But we reiterate that IT IS A SERIOUS RESPONSIBILITY TO THRUST OUR OPINION UPON EARS THAT ARE UNWILLING OR NOT READY. Continued with file "RC1077.TXT" End of File

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