Filename: RC1095.TXT Source: +quot;Teachings of an Initiate+quot; by Max Heindel [PAGE 343

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Filename: RC1095.TXT Source: "Teachings of an Initiate" by Max Heindel [PAGE 3438] THE BOW IN THE CLOUD: I have a few preliminary explanations to make, a few reasons why the sub- ject of "The Bow in the Cloud" is taken up. I recently dictated the manu- script for a book which I have since been editing. In the course of the dictation there came up certain points that required investigation, one of them being the life force that enters the body through the spleen. Upon in- vestigating it was seen that this force manifests in different colors, and that in different kingdoms of life it works differently; therefore much was to be looked up before making the information public. A friend, upon read- ing some of the manuscript, sent to his library in Seattle for a book pub- lished about forty years ago called "Babbitt's Principles of Light and Color." I referred to this book and found it most interesting, written by a man who was clairvoyant. After spending an hour studying the book, I turned to investigation myself, with the result that a great deal of new light was [PAGE 3439] shed upon the subject. And it is a deep and profound subject, for the very life of God seems to be embodied in these colors. Among other things, in tracing back through the Memory of Nature, in re- gard to light and color I came to a point where there was no light, as has been shown in the "Rosicrucian Cosmo-Conception." Then I followed the dif- ferent stages of planetary formation and on down to the point where the bow was seen in the cloud. The whole investigation made such a profound impres- sion upon me as to fill me with devotion. It is stated in the Bible that "God is Light," and nothing can reveal to us the nature of God in the same degree as that symbol. If a clairvoyant went back into the far, dim past and looked upon this planet as it was then formed, he would see at first, as it were, a dark cloud, without form, com- ing out of chaos. Then he would see this cloud of virgin substance turned by the Creative Fiat into light--its first visible manifestation, a luminous fire mist. Then would come a time when moisture gathered around that fire mist, and later the period spoken of as the Moon Period would arrive. Still later would come the darker and more dense stage called the Earth Period. In the Lemurian Epoch the first incrustation of the earth began when the seething, boiling water was evaporated. We know that when we boil and reboil water, it incrusts the kettle; likewise the boiling of the moisture on the outside of the fiery earth ball formed the hard and crusty shell that [PAGE 3440] constitutes the surface of the earth. The Bible says relative to the next epoch that it did not rain upon the earth, but a mist went forth from the earth. From the damp earth at that time there issued a mist that completely surrounded it. Then it was impossible for us to see the sunlight as we do now; the sun had the appear- ance of an arc light of the present time on a dark night; it had an aura around it. In that misty atmosphere we dwelt in the early period of Atlantis. Later there came a time when the atmosphere cooled more and more and the moisture was condensed into water, finally driving the Atlanteans from their land by a flood such as is recorded in the various religions. At the time when that misty atmosphere enwrapped the earth, the rainbow was an impossibility. This phenomenon usually occurs when there is a clear atmosphere in some places and a cloud in others. There came a time when hu- manity saw the rainbow for the first time. When I looked upon that scene in the Memory of Nature, it was most wonderful. There were refugees who were driven from Atlantis, which is now partly under the Atlantic Ocean; it also included parts of what are now known as Europe and America. These refugees were driven eastward till they came at last to a place where the land was high, where the atmosphere had partially cleared, and where they saw the clear sky above. Of a sudden there came up a cloud, and from that cloud [PAGE 3441] came lightning. They heard the roll of thunder, and they who had escaped peril by water and had fled under the guidance of a leader whom they revered as God, turned to Him to ask, "What have we come to now? Shall we be de- stroyed at last?" He pointed to the rainbow that stood in the cloud and said: "No, for so long as that bow stands in the cloud, so long shall the seasons come one after another in unbroken succession"; and the people with great admiration and relief looked upon that bow of promise. When we consider the bow as one of the manifestations of Deity, we may learn some wonderful lessons of devotion, for while we look upon the light- ning with awe and hear the thunder with fear, the rainbow in the sky must always provoke in the human heart an admiration for the beauty of its seven- fold path of color. There is nothing to compare with that wonderful bow, and I wish to call your attention to a few physical facts concerning it. In the first place the rainbow never appears at noon; it is always after the sun has passed downward and has traversed more than half the distance from the meridian to the horizon that the rainbow appears, and the closer the sun is to the horizon, the larger, clearer, and more beautiful it is. It never appears in a clear sky. It usually has for its background the dark and dreary cloud, and it is always seen when we turn our face from the sun. We cannot look towards the sun and at the same time see a rainbow. [PAGE 3442] When we look upon the bow from below, it appears as a half circle above the earth and us. But the higher we get, the more of the circle we see, and in the mountains, when we reach a sufficient height above the rainbow, we see it as a sevenfold circle--sevenfold like the Deity of whom it is a manifes- tation. Now with these physical facts before us, let us go into the mystic inter- pretation of the subject. In ordinary life when we are at the height of our physical activity, when prosperity is the greatest, when everything looks bright and clear to us, then we do not need the manifestation of the divine light and life. We do not need that covenant, as it were, that God made with man upon his entry into the Aryan Epoch. We do not care about the higher life; our bark is sailing upon summer seas, and we care for nothing else; everything is so good to us here that there seems no reason why we should look beyond. But suddenly there comes the tempest, a time in every life when sorrows and troubles come upon us. The storm of disaster tears away from us every physical foundation, and we stand, perhaps, alone in the world in sorrow. Then when we look away from the sun of physical prosperity, when we look to the higher life, we shall always see upon the dark cloud of disaster the bow that stands as the covenant between God and man, showing that we are always able to contact the higher life. It may not be best for us then to do so, [PAGE 3443] for we all need a certain material evolution, which is best accomplished when we do not contact too closely the higher life. But in order to evolve and progress and gradually seek a higher and higher state of spirituality, there must in time come to us troubles and trials which will bring us into contact with the higher life. When we can look upon trial and tribulation as a means to that end, then sorrows become the greatest blessings that can come to us. When we feel no hunger, what do we care about food? But when we feel the pangs of starvation and are seated before a meal, no matter how coarse the fare, we feel very thankful for it. If we sleep every night of our lives and sleep well, we do not appreciate what a blessing it is. But when we have been kept awake night after night and have craved sleep, then when it comes with its corresponding rest, we realize its great value. When we are in health and feel no pain or disease in our bodies, we are prone to forget that there ever was such a thing as pain. But just after recovering from an illness or after we have suffered much, we realize what a great blessing health is. So in the contrast between the rays of the sun and the darkness of the cloud, we see in the latter the bow that beckons us on to a higher life; and if we will only look up to that, we shall be much better off than if we con- tinue in the paths of the lower life. Many of us are prone to worry over little things. This reminds [PAGE 3444] me of a story recently printed in one of our papers of a little boy who had climbed a ladder. He had been looking up as he was climbing, and had gone so far up that a fall would have meant death. Then he stopped and looked down, instantly becoming dizzy. When we look down from a height, we become dizzy and afraid. But some one above called to him and said: "Look up, little boy. Climb up here, and I will help you." He looked up, and at once the dizziness and fear left him; then he climbed up until taken in at a window. Let us look up and endeavor to forget the little worries of life, for the bow of HOPE is always in the cloud. As we endeavor to live the higher life and climb the sublime heights toward GOD, the more we shall find the bow of peace becoming a circle and that there is peace here below as well as there above. It is our duty to accomplish the work we have to do in the world, and we should never shrink from that duty. Still we have a duty to the higher life, and it is in the interests of the latter that we gather to- gether on Sunday night and by massing our aspirations advance toward the spiritual heights. We should remember that we each have within a latent spiritual power that is greater than any worldly power, and as it is unfolding, we are respon- sible for its use. To increase that power we should endeavor to devote part of our leisure time to the cultivation of the higher life, so that when the [PAGE 3445] cloud of disaster comes upon us, we shall by the aid of that power find the bow within the cloud. As the bow is seen at the end of the storm, so when we have gained the power to see the bright rainbow in our cloud of disaster, the end of that disaster has come, and the bright side begins to appear. The greater the disaster, the greater the needed lesson. When on the path of wrong doing we sooner or later are kindly but firmly whipped into line by the realities of life, and forced to recognize that the path of truth is up- ward and not downward and that God rules the world. THE RESPONSIBILITY OF KNOWLEDGE: At the time in the far, dim past when we began our lives as human beings we had had very little experience, and consequently we had very little re- sponsibility. Responsibility depends upon knowledge. The animals, we find, are not amenable to the law of causation from the moral standpoint, although of course, if an animal jumps out of a window, it is amenable to the law of physical causation, inasmuch as when it falls upon the ground beneath, it may possibly break a limb or cause itself some injury. If a man should do the same thing, he would be amenable to the law of responsibility in addi- tion to the law of cause and effect. There is for him a moral responsibil- ity, for he knows better, and he has no right to injure the instrument that has been given him. So we see that we are morally responsible according to our knowledge. As we have gone through the experiences of many lives, more and more [PAGE 3446] faculties have become ours, and we are born each time with the accumulated talents which are the results of the experiences of those lives. We are re- sponsible, therefore, for the way we use them. It is necessary that we should put these talents to use in life, for unless we do, they will atrophy just as surely as will the hand that is not used and that hangs limp and idle by the side. Just as surely as that hand atrophies, so surely will our spiritual faculties atrophy unless we put them to usury and gain more. There can be no resting, no halting on this path of evolution which we are treading; we must either go forward or else degenerate. There is, then, evidently much responsibility attached to knowledge. The more knowledge we have, the more responsibility we have--that is very plain. But looking at it from the still deeper viewpoint of the occult scientist, there is a responsibility attached to knowledge which is not ordinarily per- ceived by humanity, and it is this particular phase of responsibility that we wish to discuss here. Mabel Collins avers that the story in her book called "THE BLOSSOM AND THE FRUIT, OR THE STORY OF FLETA, A BLACK MAGICIAN," is a true story. She states that the material for this story was brought from a far distant coun- try in a very strange manner, and that from the standpoint of one who knows, there are in it some of the very deepest truths pertaining to the gaining of knowledge and its use. We are told there how Fleta in the beginning of her [PAGE 3447] embodiments, while still in the savage state, murdered her lover, and that from that murder, through the cruelty involved in it, she obtained a certain power. That power, naturally, according to the deed, went in the direction of black magic. Therefore in the life with which the story deals, she pos- sessed the power of a black magician. She forced her lover to kill an entity in order that she might gain new power. It was in this black manner that she utilized her knowledge. There is a very deep truth here. All knowledge that is not saturated with life is empty, purposeless, and useless. The life that gives power to knowledge may be obtained in various ways, and may also be put to use in various ways. Once it has been obtained, it may be stored in a talisman, and then used by others for a good or for an evil purpose according to the character of the one who uses it. If it is stored within the one who devel- ops the power himself, then it will be used according to the character of that man or woman. This is on the same principle that we may store up elec- tricity in a battery, so that it may be taken away from the electric station and used for a variety of purposes by others than the one who stored it. So, also, the dynamic power that comes through the sacrifice of life for the purpose of gaining occult power, may be used in one way or the other if stored in a talisman. We see this great fact in life particularly illustrated in the legend of [PAGE 3448] Parsifal. In this beautiful legend, the cleansing blood of the Savior, given in noble self-sacrifice--not taken from another--was received in a vessel which then became a talisman, and was capable of giving spiritual power to many who looked upon it if they were pure, chaste, and harmless. We have also the symbol of the spear which was the cause of the wound from which the blood flowed. This was stained with the cleansing blood, which made it a talisman that could be variously used. during the reign of Titurel the Grail mystery was powerful; but when th Grail was given over to Amfortas, son of Titurel, he went out armed with the holy spear to slay Klingsor. He then ceased to be harmless; he wanted to pervert that great spiritual power and use it to slay an enemy. Even though it was an enemy of the good, it was not right to use that power for that purpose, and therefore the power turned against him. He had ceased to be chaste, pure, and harm- less, and then the power gave him the wound that would never heal. So it is also in other cases. We read of David the bloody man of war, who was forbidden by the Lord to build the Temple. Even though that Lord was a god of war, having had to punish nations in order to bring them into the right, He could not use the instrument which had been soiled by the blood of His wars for the purpose of building a temple. That had to be left to David's son, Solomon, the man of peace. We are told how Solomon desired wisdom, great knowledge, not in [PAGE 3449] order that he might gain the victory over his enemies, not in order that he might increase his territory and make his people a great nation, but in or- der that he might better rule the people who had been placed under his care; and knowledge was given to him abundantly. We also learn how Parsifal, the antithesis of Amfortas, was the offspring of a man of war, a bloody man, who died. Through herzleide, heart afflic- tion, the posthumous child Parsifal came into the world. In the first part of his career he used the bow, but at a certain stage he broke it, became chaste, pure, and harmless, and by the power of these qualities stood firm in the day of temptation, and wrested the spear from Klingsor, who had had it since the day when Amfortas lost it. Parsifal, in his wanderings between the time when he received the speak and the time when he returned to the Grail Castle, was beset by many temptations and much sorrow, trouble, and tribulation. Men had sought his life, and many times he realized that he might have saved himself by the use of the holy spear if he would have turned it against his enemies. But he knew that the spear was to be used not for hurt but for healing; he realized the sacredness of the power which the sacrificial blood had given to the talisman, and that it must only be used for the very highest purpose. So we find everywhere that those who come into possession of spiritual [PAGE 3450] power will never make use of it for any selfish purpose. No matter what trouble comes to them, they stand firm on that point. No matter how hard they may be beset, they never for a moment think of prostituting their power for selfish gain. Though such a one, if he likes, may feed five thousand who are hungry and way from their source of supply, he will not take even one little stone and turn it to bread to appease his own hunger. Although he may stand before his enemies and heal them, as the Christ healed the ear of the Roman soldier, he will refuse to use spiritual power to staunch the blood that flows from his own side. It has always been said of such men that "others they saved, themselves they would not save." They could always have done so, for the power is great. But if they had so used it, they would have lost it; they had no right to thus prostitute their power. Then there is a different kind of mystery from that of the Grail. For instance, John the Baptist's head was placed upon a platter after he had been sacrificed, and others derived a certain power by looking upon that spectacle. The Greek myth tells us of Argus, who had so many eyes that he could see everywhere--he was clairvoyant. But he used his power for a wrong purpose, and Mercury, the god of wisdom, cut off his head, and took away the power. Every time that a man seeks to use spiritual knowledge and power in a wrong way, he will lose them; they cannot remain his. [PAGE 3451] Even when we look at knowledge from a scientific standpoint, we realize that it takes life, for every thought which we think breaks down tissue in our brain, which is built of little cells. Every cell has its own indi- vidual cell life, and that life is destroyed by thinking, or rather, the form is destroyed so that the life can no longer manifest in it. There is always the taking of life in whatever direction we go after knowledge. There are those who take life in scientific experiments out of pure curios- ity. There are those who are cruel in the taking of life, as in vivisec- tion, and here, when the quest of knowledge is pursued solely from the mo- tive of curiosity, there is a dreadful debt laid up against a future day, for the equilibrium will surely be restored. So we find it in the case of Fleta, that the sacrifice of life at one time in the physical world was followed by sacrifice in another world; but through it she gained a power that brought her even to the very temple doors, where she stood and demanded Initiation. Her motives, however, like those of Klingsor, were not pure. She was not chaste, not fitted to have spiritual power in its full measure and to be counted as one of the helpers of humanity; therefore she was banished from the door of the temple, and died the death of the black magician. A veil hangs before that death, and we are not told what is behind it. Those things are perhaps better left un- told. But the lesson is just as valid, that we cannot take life nor in a wrongful way amass knowledge without incurring a dreadful liability thereby. [PAGE 3452] The only reason which is satisfactory and proper for the quest of knowledge is that we may thereby serve and help the race in a more efficient way. At the present time the sacrifice of life in obtaining knowledge is un- avoidable; we cannot help it. But we should seek that knowledge with the purest and the bet of motives, for the life that we destroy is legion. The occultist, who sees the life that is coming to birth, the elemental life which is seeking embodiment and which is deprived of its forms by the pro- cess of obtaining knowledge, is amazed sometimes at the vast loss of the separate life that is thus sacrificed, and sacrificed to no good purpose. Therefore we reiterate that no one has the right to seek knowledge unless with the purest and the best of motives. If, on the other hand, we walk the path of duty, if we seek to do those things well and thoroughly which come to our hands, and if we have spiritual aspirations without aiming to force spiritual growth, then we shall be com- paratively easily fitted for having higher powers. It is a beautiful fea- ture of the Rosicrucian exercises that they not only give us spiritual knowledge, but they fit us for having that knowledge. We must learn to walk the path of duty, to live the good life. Never mind a long life; so many people, as Thomas a Kempis says, are concerned with living a long life. But never mind this. Rather, let us strive each day to do our duty; then we [PAGE 3453] shall surely be fit to have the higher knowledge that goes with exalted pow- ers. No matter what our sphere, there is always a place where we may make use of our knowledge, not to preach sermons, not to talk to people from morning till night about the things we know that they may admire our knowledge, but that we may live the spiritual life among them, that we may stand to them as living examples of our teachings. There is for everyone of us this opportunity. We need no look very far for it; it is right here. Thomas a Kempis has expressed this in a manner which only a mystic can do. He has given the idea in such beautiful words that it would pay us well to read and ponder a few of them in his "Imitation of Christ." He says: "Every man naturally desireth to know, but what does knowledge avail without the fear of God. Surely, an humble husbandman that serveth God is better than a proud philosopher who studies the course of the heavens, and neglecteth himself.....The more thou knowest, the heavier will be thy judg- ment unless thy life be also the more holy. Be, therefore, not puffed up, but rather fear for the knowledge that is given thee. If it seem to thee that thou knowest much, remember that there are many things which thou [PAGE 3454] knowest not. Thou knowest not how long thou mayest prosper in well doing." Therefore let us remember that we should not seek after knowledge simply for the sake of knowledge, but only as a means to the living of a better and a purer life, for that alone justifies it. THE JOURNEY THROUGH THE WILDERNESS: Our subject is taken from the Bible story of "The Temple in the Wilder- ness," and we shall endeavor to interpret it from the standpoint of the Rosicrucian teachings. It may seem to those who have not studied these teachings that one interpretation is as valid and as worthy of belief as an- other, but further consideration of the subject may give a somewhat differ- ent opinion. Peter, in his second Epistle, first chapter and 20th verse says: "Knowing this first, that no prophecy of the Scriptures is of any private interpretation." In our daily life we understand that if our opin- ion on any subject is to be considered valuable, that opinion must be based upon a certain amount of knowledge of the subject. The testimony of wit- nesses in a court is based upon this principle. If a person well qualified by study or experience expresses an opinion upon a subject, he is listened to with respect and receives due consideration. It should be the same with one interpreting the Scriptures. [PAGE 3455] You will notice that Peter says that the Scriptures are not of private interpretation. The Roman Catholics have held during many centuries (and have been censured for so maintaining) that they are an authority on inter- pretation of the Scriptures. There is some foundation for this position, for every Pope who has ever been at the head of the Vatican, with one excep- tion, has had his spiritual sight unfolded. It is not claimed that the Popes have wielded their power wisely, but nevertheless they have not been blind leaders of the blind. It is such a claim that Peter makes for himself. He says, "We have not followed cun- ningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty." (II Peter, 1:16) "Have I not seen Jesus Christ our Lord?" says Paul in the 9th chapter of First Corinthians, first verse. There is thus a foundation for their writings and their teaching, and this foundation is that they have seen and heard. We might go further and show that those who were associated with the Christ when He was upon earth had spiritual sight. They had been taken upon the Mount of Initiation, there they saw Moses and Elijah, who had both long since passed out and were no longer in the physical world. They beheld them, and saw and heard things whereof they might not speak. Therefore by the unfoldment of the sixth or spiritual sense they had a foundation for their teaching. They were capable [PAGE 3456] of interpreting the teaching given them, the proof of which they had seen. In the Rosicrucian Fellowship we do not believe that the power of spiritual sight is given only to the few but that it is a faculty to be acquired by every human being in the course of his or her spiritual unfoldment. Some day we shall all acquire spiritual sight, and then we shall know that the things previously stated are true. There are some among us who have unfolded spiritual sight, and have by that unfoldment acquired the ability to see beyond the veil, to read from the Memory of Nature, and to find reflected therein from a higher world the causes that produced our present civilization. Some can also see into the future, and thus know of the future work of evolution. The Scriptures have not been taken up by the writer and interpreted according to his personal understanding, but this in- formation is the result of an understanding obtained by means of spiritual vision. In the first place let it be understood, as previously said in speaking of the Christian mysteries, that the four Gospels are not merely accounts of the life of a single individual, written by four different people, but that they are symbolical of different Initiations. Paul says, "Until Christ be formed in you." Everyone will some day go through the four stages that are depicted in the four Gospels, for everyone is unfolding the Christ spirit within himself. And in saying this of the four Gospels, we may also apply the same assertion to a great part of the Old Testament, for it is a [PAGE 3457] wonderful book of occultism. When we hoe potatoes, we do not expect to find only potatoes and no earth; neither should we expect to dig into the book we call the Bible and find every word an occult truth, for as there must be soil between the potatoes, so must there be dross between occult truths in the Bible. The four Gospels were written in a manner such that only those who have the right to know can unveil what is meant and understand the underlying facts. So likewise in the Old Testament we find great occult truths that become very plain when we can look behind the veil that blinds most of us. Many for the present must forego occult sight in order to master the condi- tions of material evolution and thereby perfect themselves for the pursuits of the material world. But we of the Western world are now on the occult arc; we are on the shore of the spiritual sea, where we individually shall gather the pearls of knowledge that have been hidden by the matter that has blinded us. We will now discuss a form of Initiation depicted in a part of the Bible, describing the journey of man from the clod to God. When we enter into the collection of writings which we call the Bible, we find that it begins with five books which are commonly called the five Books of Moses. These tell of the journey of a so-called "chosen people" from Egypt to a promised land, and how they passed through the water called the Red Sea, guided in a manner called supernatural; after many, many years and after many of those who [PAGE 3458] first set out upon that journey had perished, they finally reached the land that was promised. And yet Paul in his letter to the Hebrews speaks of that covenant as having been unable of fulfillment, for that which should have been accomplished failed. This is a fact. When we make a law, there is also a means for transgressing that law; therefore it is impossible for law to save. There was a time when humanity was in such a state that it was impossible to guide them at all without law--law telling them in all cases what they must do and what they must not do. Therefore it was the mission of their leader to give them such laws, and these were embodied in the five Books of Moses. Historically the Israelites were a people who traveled not from Egypt to Palestine, but who were taken by their leaders from doomed Atlantis, where the condensing moisture in the atmosphere caused floods that rendered the land uninhabitable, into the central part of Asia. This com- pany of men and women had been selected as a nucleus for a chosen race, and they have since become what is known as the Aryan race. While this may be a historical interpretation, still there is within this story a great spiritual lesson, particularly in that part of the story which we are con- sidering. In the COSMO-CONCEPTION is given an illustration of two men standing on a street corner; one knocks the other down. An observer might say that an [PAGE 3459] angry thought knocked the man down. Another would contradict that statement and say that he saw the arm lifted and a blow landed upon the man's face, causing him to fall to the ground. The latter version is true, but there was a thought also; the arm was but an irresponsible instrument. It is thought that moves everything, and when we look upon the hidden or occult side of effects, we get a far deeper understanding of causes. It is from this viewpoint that we shall speak of the Temple in the Wilderness. In our Bible there is a description of the first people upon earth. They are called Adam and Eve; but properly interpreted this means the human race, which gradually arrogated to itself the power of procreation and thereby be- came free agents. Humanity was thus given its freedom and made responsible to the law of Consequence, for it had arrogated to itself the power to cre- ate new bodies, and was then separated from th Tree of life and the state which we are now cognizant of as etheric. When we learn that we have a vi- tal body made of ether, and that it is the tree of life to everyone of us and furnishes us the vitality whereby we are enabled to make the movements of the body, we may understand why the power to recreate and regenerate our- selves was taken away from us lest we learn how to vitalize the imperfect dense body; and we also see why as stated in the Bible, there were placed at the gate of the Garden of Eden Cherubim with flaming swords to guard that region. [PAGE 3460] This story is told in the beginning of the Bible, but in the end of the book, in Revelation, we are told about a city where there is peace among the people. Two cities are mentioned in the Bible; one, Babylon, a city of sor- row and tribulation, where confusion started, where humanity first became estranged, one from another, where brotherhood ceased; also another city, a new one, a New Jerusalem, is described where there will be peace. We are further told in Revelation that in this New Jerusalem is the Tree of life, symbolizing the power to regenerate ourselves, whereby we shall regain that health and beauty that we at present lack. It was for a good purpose that this power was taken away. It was not through malice in order that man should suffer in sorrow and pain, but be- cause it was only by repeated existences in an inferior body that we could learn to build for ourselves such a vehicle as would be fit to immortalize. Man gradually came down from the etheric state as easily then as he can to- day dwell in the present three elements of the physical world. In the past etheric state he contacted internally the life currents that we now contact unconsciously. He was then able to center the energy of the sun in his body and draw it in a manner different from that at present used. This power was gradually taken away from him as he entered the more solid state of the present. Then began the journey through the wilderness, a wilderness of space and [PAGE 3461] of matter; and we shall continue to so journey until we reenter the etheric realm consciously--that realm called the New Heaven and the New Earth, where righteousness will dwell and where there will be no more sin. At the present time we are still traveling through the wilderness of space, as we shall see if we study the Bible understandingly. Not the English version, however, as that was prepared by translators who were hampered by an edict of King James instructing them not to translate anything that would in any manner interfere with the existing belief of that time. The first thing that we learn from the occult point of view about the temple that was built in the wilderness is that Moses was called into the mountain and there shown certain patterns. You will remember we have been told in the COSMO-CONCEPTION that in the heaven world there are pattern pictures--archetypes. We find in the Greek language the word "APXN" meaning "in the beginning," that is, the commencement. The Christ says of Himself, or rather the Initiate who understands his divinity says: "I am the begin- ning (APXN) and the end." There is in that word "beginning" (APXN) the nucleus for everything we have here. In the temple there was placed an ark, and the ark was arranged in such a manner that the staves could not or should not be taken out of it; during the whole journey through the wilderness those staves must remain there. They were never removed until the ark was taken into the temple of Solomon. [PAGE 3462] We see here a state where a certain symbol, an archetype, something that comes from the beginning, is made in such a manner that it can be taken up at any time and carried further on. In that ark was the nucleus around which everything in the temple centered. There was the magical rod of Aaron, and there was the pot of manna; also the two tablets of the law. We have here described a perfect symbol of what man really is, for all the while he is going through this vale of matter and is traveling con- tinually from one place to another, the staves are never under any condition removed. They are not removed until he comes to that state symbolized in Revelation where it is said, "Him that overcometh will I make a pillar in the temple of my God; and he shall go no more out." During all the time that has intervened from the moment when man com- menced his passage through matter, he has had that spirit of peregrination. He does not remain stationary. Every so often the temple was taken up, an the ark was carried farther on to a new place. So also is man taken from place to place from environment to environment, from condition to condition. It is not an aimless journey, for it has for its goal that promised land, the New Jerusalem, where there shall be peace. But while man is on this journey he must know that there will be no rest and no peace. This is the result of the law which man has transgressed in a certain sense. It was not designed at the beginning that we should go through such [PAGE 3463] an evolution as this, such a vale of sorrow and tears as we have been and are passing through. We are told that the creative force that was latent within and that we are just beginning to use constructively was first used by us under the direction of the angels, who took care that procreation was carried on at times when the planetary conditions were favorable. Then par- turition was painless. Everything was good on the earth. The Lord had made everything so that it was good. But there came a time when the Lucifer spirits, whom we recognize as the stragglers from the angel evolution, had to have a brain in order that they might function in the physical world. Therefore they showed us how we might use our creative force in a manner in- dependent of the guidance of the angels, so that when a body was cast off in death, as it had to be when it became useless, it would be possible for the human being to create another body. So we have these two classes working in different parts of the body: the Lucifer spirits, that have since worked on us through the spinal cord and the brain; and the angels who have charge of the propagative faculty in so far as it does not interfere with our own action. Here, at this point, is where free will and choice come in and also the Law of Consequence. The animals are not responsible in the way we are; if an animal jumps from a height, it hurts itself in a physical manner, but there the responsibility ends; while if we should do the same thing, we should incur similar physical [PAGE 3464] results and in addition a moral responsibility, for we know better than to injure the physical vehicle unnecessarily. Thus the Law of Consequence at- taches to every act of a human being when free will is attained. Whatever we do that is wrong has in some way to be brought to our notice. Sorrow and pain have been the taskmasters who have guided us aright, and in order that we might in time know how to do right, the Law of Consequence was given. In the ark, which symbolized the human being, there were placed the tablets of the law, and there was also placed the pot of manna. The word "manna" signifies not bread that came from heaven but the thinker, the Ego, which descended from the higher spheres. In almost every language we have the word "man." In Sanskrit, German, Scandinavian, etc., the root is the same. In the ark is the thinker, and he is being carried about in the temple in the wilderness during the present stage of his evolution. There is in us also the spiritual power symbolized by the rod of Aaron. Aaron's rod, we remember, was one that budded when all others remained bar- ren. There is in each one of us a spiritual power that has become latent during the time we have been going through the pilgrimage of matter, and it is for us to awaken this power. We have spoken a number of times about this spiritual power--how the use of it brings blessings into the world when used [PAGE 3465] as Parsifal used it, and how when misused, as did Amfortas, it brings sor- row. This spiritual power is latent at the present time because humanity, sym- bolized by the traveling ark, has not fitted itself to receive it. We are too selfish, and we must cultivate unselfishness before we shall be trusted to wield this wonderful power. Peter is very emphatic in regard to the teachers who may come among us, when he speaks of false teachers and says they will make merchandise of us. Such are they who have lessons in this, that, and the other kind of spiritual science to sell, more than likely in astrology, at perhaps five dollars per lesson. They have these things to give us for the coin of the realm, but we must remember that it is not money but merit that counts in spiritual attainment every time, and it is impos- sible to initiate a man into higher spiritual powers for a few dollars or any material consideration. Just as it is necessary to load the pistol be- fore pulling the trigger will cause the explosion, so also is it necessary that we have stored up within ourselves the force, the spiritual power sym- bolized by Aaron's rod, before we can have that power turned to its proper and legitimate use. And this is one of the great lessons in the story of the ark. If we continue to travel and travel, take rebirth after rebirth, and do not at some time learn to obey the voice of God, hold His commandments holy, and live the good life, we cannot expect to reach the City of Peace, but [PAGE 3466] must be content to remain in the land of sorrow and suffering. How then are we to unfold our spiritual power? What is the way, the truth, and the life? We have had the threefold path shown us in the glori- ous teaching of the Christ. Ordinary humanity all over the world are being worked upon by law, which works upon the desire body and holds it in check. The thinker is pitted against the flesh. But under law no one can be saved. We also have the vital body spoken of in our teaching. This is the vehicle, as Paul has said, of love and attraction. If we can overcome the passionate side of our nature, if we can get away from the lower vibrations of love, if we can cultivate within ourselves purity, and if we can withstand temptation as did Parsifal and live the pure life, then every day we cultivate within ourselves a power. This power is the power of love, which will express itself in our lives in service, and gradually it will accumulate to such an extent that it will be like the powder in the loaded pistol. Then the Teacher will come to us and show us how to liberate the power we have stored up within our being. It depends upon ourselves how long we shall travel in the wilderness. Everyone of us has the power latent within that will bring him or her into the City of Peace, a place apart from sorrow and suffering. Everyone of us can and must make the start sometime, and the first step is purification, [PAGE 3467] for without the pure life there can be no spiritual advancement. "Ye cannot serve God and mammon," it is said. But mammon is usually interpreted to mean the gold of the world. Yet a man may remain in his business and take care of it for the good of all, not for his own selfish greed and interest, doing everything possible for others, and not be serving mammon no matter how much he may be accumulating. A person may love only a few around him, but there is a higher love that flows out to others not in his own circle which must be observed. Every duty must be fulfilled that we may thereby take advantage of the higher opportunities that are ever opening up before us. And so we must all learn our lessons in service: service to humanity, service to animals, service to our younger brothers, service everywhere. This alone will bring us out of the "wilderness." It is said that those who were highest in the temple were those who served; and the Christ said, "He who would be the greatest among you, let him be the servant of all." Let us all strive to render this service. It is easy to do if we will. Then some day in the not far distant future we shall hear that gentle voice, the voice of the Teacher, which comes to everyone who serves and who listens to the voice of God. Continued with file "RC1096.TXT" End of File


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