Filename: RC4004.TXT [PAGE 59] ROSICRUCIAN CHRISTIANITY PHILOSOPHY COURSE: LESSON NO. 27:

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Filename: RC4004.TXT [PAGE 59] ROSICRUCIAN CHRISTIANITY PHILOSOPHY COURSE: LESSON NO. 27: PRAYER--A MAGIC INVOCATION: God is Light, and not even the greatest of modern telescopes which reach many millions of miles into space have found the boundaries of light. But we know that unless we have eyes wherewith to perceive the light, and ears which register the vibrations of sound, we walk the earth in eternal dark- ness and silence; similarly, to perceive the Divine Light which alone can illuminate our spiritual darkness, and to hear the voice of the silence which alone can guide us, we must cultivate our spiritual eyes and ears; and prayer, true, scientific prayer, is one of the most powerful and efficacious methods of finding favor before the face of our Father, and receiving the immersion in spiritual light which alchemically transforms the sinner to the saint and places around him the golden wedding garment of Light, the lumi- nous soul body. Be not deceived, prayer alone will not do this. Unless our whole life, waking and sleeping, is a prayer for illumination and sanctification, our prayers will never penetrate to the Divine Presence and bring down upon us a baptism of His power. "Pray and Work" is an occult injunction which all as- pirants must obey or they will meet with scant success. We who are engaged in the so-called secular work of the world and forced to do things that seem sordid, often feel that we are hampered and hindered on that account but if we "do all things as unto the Lord," and are "faithful in a few things," we shall find that in time opportunities will come of which we do not dream. As the magnetic needle temporarily deflected from the North by outside pres- sure instantly and eagerly returns to its natural position when the pressure is removed, so must we cultivate that yearning for our Father which will in- stantly turn our thoughts to Him when our work in the world is done for the day and we are free to follow our own bent. If we do this, the Light of His presence and the sweetness of His voice will teach and cheer us beyond our fondest hopes. The PLACE of prayers is of very vital importance for a reason not gener- ally known even among students of occultism; it is this: Every prayer, spo- ken or unspoken, every song of praise, and every reading of parts of the scriptures which teach or exhort, if done by a PROPERLY PREPARED READER WHO LOVES AND LIVES WHAT HE READS, BRINGS DOWN UPON BOTH THE WORSHIPER AND THE PLACE OF WORSHIP AN OUTPOURING OF SPIRIT. Thus in time an invisible church is built around the physical structure which in the cause of a devout con- gregation becomes so beautiful that it transcends all imagination and defies description. This invisible edifice is not merely lovelier than a fairy palace in a poet's dream; it is a LIVING THING, vibrant which divine power of immense aid to the worshiper, for it helps him in adjusting the tangled vibrations of the world which permeate his aura when he enters a true "House of God" and to get into the proper attitude of prayer. Then it helps him to life himself in aspiration to the throne of divine grace, and to offer there his praise and adoration which call forth from the Father a new outpouring of the spirit in the loving response: "This is my beloved Son in whom I am well pleased." Such a place of worship is essential to spiritual growth by scientific prayer, and those who are fortunate enough to have access to such a temple should always OCCUPY THE SAME PLACE IN IT, for that becomes perme- ated with their individual vibrations and they fit into their environment more easily than anywhere else, consequently they get better results there. But such places are scarce, for a REAL sanctuary is required in scien- tific prayer. No gossip or profane conversation may take place in or near it, for that spoils the vibrations; voices must be hushed and the attitude reverent; each must bear in mind that he stands upon holy ground and act ac- cordingly. Therefore no place open to the general public will answer. Fur- thermore, the power or prayer increased enormously with each additional wor- shiper. The increase may be compared to geometrical progression if the worshipers are properly attuned and trained in collective prayer; the very opposite may result if they are not. To be efficacious the participants MUST BE ATTUNED UNDER HARMONIOUS HOROSCOPIC INFLUENCES. When a malefic in one nativity is on the ascendant of another, those two cannot profit by praying together; they may rule their stars and live in peace if they are developed souls, but they lack the basic harmony which is absolutely essen- tial in collective prayer. Initiation removes this barrier, but nothing else can. It is a mystic maxim that "all spiritual development begins with the [PAGE 60] vital body." This is next in density to our dense body; its keynote is REP- ETITION, and it is the vehicle of habits, hence somewhat difficult to change or influence, but once a change has been effected and a habit acquired by repetition, its performance becomes automatic to a certain extent. This characteristic is both good and bad in respect to prayer, for the impression registered in the ethers of this vehicle will impel the aspirant to faithful performance of his devotions AT STATED TIMES, even though he may have lost interest in the exercise and his prayers are mere forms. If it were not for this habit-forming tendency of the vital body, aspirants would wake up to their danger as soon as the real love began to wane, and it would then be easier to retrieve the loss and keep on the Path. Therefore the aspirant should carefully examine himself from time to time to see if he still has WINGS and POWER wherewith to swiftly and surely life himself to this Father in Heaven. The wings are two in number: LOVE and ASPIRATION are their names, and the irresistible power which propels them is INTENSE EARNESTNESS. Without these and an intelligent understanding to direct the INVOCATION, prayer is only a babble; properly performed it is the most powerful method of soul growth known. Invocations for temporal things are black magic; we have the promise: "Seek ye first the Kingdom of God and His righteousness and all these things shall be added unto you." The Christ indicated the limit in The Lord's Prayer when He taught His disciples to say: "Give us this day our daily bread." Whether for ourselves or others we must beware of going farther in scientific invocation. But even in praying for spiritual blessings we should beware lest a selfishness develop and destroy our soul growth. All the saints testify to the days of darkness when the divine Lover hides His face and the consequent depression. Then it depends upon the nature and the strength of our affection: Do we love God for Himself, or do we love Him for the delights we experience in the sweet communion with Him? If the lat- ter, our affection is essentially as selfish as the feelings of the multi- tude which followed Him because He had fed them, and now as then it is nec- essary for Him to hide from us in such cases, a mark of His tender love and solicitude which should bring us to our knees in shame and remorse. Happy are we if we right the defect in our characters and learn the lesson of unfaltering faithfulness from the magnetic needle, which points to the pole without wavering despite rain or storm clouds that hide its beloved star. It has been said that we must not pray for temporal things, and that we ought to be careful even in our prayers for spiritual gifts; it is therefore a legitimate question: What then shall be the burden of our invocation? And the answer is, generally, praise and adoration. We must get away from the idea that every time we approach the Father in Heaven we must ask for something. Would it not annoy us if our children were always asking for something from us? We cannot, of course, imagine our Father in heaven being annoyed at our importunities, but neither can we expect Him to grant that which would often do us harm. On the other hand, when we offer thanksgiving and praise we put ourselves in a favorable position to the law of attrac- tion, a receptive state where we may receive a new downpouring of the Spirit of Love and Light, and which thus brings us nearer to our adored ideal. 1] What is one of the most efficacious methods of finding favor with God? 2] What is necessary for our prayers to penetrate to the Divine Presence? 3] Why is the place of prayer important? 4] Describe a real sanctuary. 5] What is the danger of the habit-forming tendency of the vital body in regard to prayer? 6] What are the "wings" and the "power" which life the aspirant to the Father? 7] What should be the nature of our invocation? Why? [PAGE 61] LESSON NO. 28: INITIATION: To obtain a clear understanding of what constitutes Initiation and what the prerequisites are, let the student first fix firmly in his mind the fact that humanity as a whole is slowly progressing upon the path of evolution, and thus almost imperceptibly attaining higher and higher states of con- sciousness. The path of evolution is a spiral when we regard if from the physical side only, but is a lemniscate when viewed in both its physical and spiritual phase. In the lemniscate, or figure 8, there are two circles which converge to a central point, which circles may be taken to symbolize the immortal spirit, the evolving ego. One of the circles signifies its life in the physical world from birth to death. During this span of time it sows a seed by every act and should reap in return a certain amount of expe- rience. But as we may sow in the field and lose return on that which falls on stony ground, among thorns, etc., so also may the seed of opportunity be wasted because of neglect to till the soil and the life will then be barren of fruit. Conversely, as diligence and care in cultivation increase the productive power of garden seed enormously, so earnest application to the business of life, improvement of opportunities to learn life's lessons, and extract from our environment the experiences it holds--brings added opportu- nities; and at the end of the life-day the ego finds itself at the door of death laden with the richest fruits of life. The objective work of existence over, the day of action spent, the ego enters upon the subjective work of assimilation accomplished during its so- journ in the invisible worlds, which it traverses during the period from death to birth, symbolized by the other ring of the lemniscate. When it ar- rives at the central point in the lemniscate, which divides the physical form from the psychic worlds and which we call the gate of birth or death, according to whether the ego is entering or leaving the realm where we, our- selves, happen to be at the time, it has with it an aggregate of faculties or talents acquired in all its previous lives, which it may then put to usury or bury during the coming life-day as it sees fit: but upon the use it makes of what it has, depends the amount of soul growth it makes. It for many lives it caters mainly to the lower nature, which lives to eat, drink, and be merry, or if it dreams its life away in metaphysical speculations upon nature and God, sedulously abstaining from all unnecessary action, it is gradually passed and left behind by the more active and pro- gressive. Great companies of these idlers from what we know as the "back- ward races"; while the active, alert, and wide-awake who improve a larger percentage of their opportunities, are the pioneers. Contrary to the com- monly accepted idea, this applies also to those engaged in industrial work. Their money-getting is only an incident, and incentive, and entirely apart from this phase, their work is as spiritual--or even more so--as is that of those who spend their time in prayer to the prejudice of useful work. From what has been said, it will be clear that the method of soul growth as accomplished by the process of evolution requires ACTION in the physical life, followed in the post-mortem state by a ruminating process, during which the lessons of life are extracted and thoroughly incorporation into the consciousness of the ego, though the experiences themselves are forgot- ten. This exceedingly slow and tedious process is perfectly suited to the needs of the masses; but there are some who habitually exhaust the experi- ences commonly given, thus requiring and meriting a larger scope for their energies. Difference of temperament is responsible for their division into two classes. One class, led by their devotion to Christ, simply follow the dictates of the heart in their work of love for their fellows--beautiful characters, beacon lights of love in a suffering world, never actuated by selfish mo- tives, always ready to forego personal comfort to aid others. Mind is the predominating feature of the other class. In order to aid it in its effort toward attainment, mystery schools were early established wherein the world drama was played to give the aspiring soul, while he was entranced, answers to the questions of the origin and destiny of humanity. When awakened, he was instructed in the sacred science of how to climb higher by following the method of nature--which is God in manifestation--by sowing the seed of action, meditating upon the experiences and incorporating [PAGE 62] the essential moral to make thereby commensurate soul growth; also with this important feature, that whereas in the ordinary course of things a whole life is devoted to sowing and a whole post-mortem existence to ruminating and incorporating the soul substance, this cycle of a thousand years, more or less, may be considerably reduced. Whatever work has been done during a single day, if ruminated over at night before crossing the neutral point be- tween waking and sleeping, may thus be incorporated into the consciousness of the spirit as usable soul power. When this exercise is faithfully per- formed, the sins of each day thus reviewed are actually blotted out, and the man commences each day as if it were a new life, with the added soul power gained in all the preceding days of his probationary life. When we pass out of the body into purgatory at death and the panorama of our past life unfolds in reverse order to show us first the effects and then the causes that produced them, we feel in intensified measure the pain we gave others; and unless we perform our exercises in a similar manner so that we live each evening our hell as merited that day, acutely sensible of every pang we have inflicted, it will avail nothing. We must also endeavor to feel in the same intense manner, gratitude for kindness received from oth- ers, and approbation on account of the good we ourselves have done. Only thus we are really living the post-mortem existence and advancing scientifically toward the goal of Initiation. The greatest danger of the aspirant upon this path is that he may become enmeshed in the snare of ego- tism, and his only safeguard is to cultivate the faculties of faith, devo- tion, and an all-embracing sympathy. Now, if the student has pondered the preceding argument well, he has probably grasped the analogy between the long cycle of evolution and the short cycles or steps used upon the path of preparation. It should be quite clear that no one can do this post-mortem work for him and transmit to him the resulting soul growth, any more than one can eat the physical food of another and transmit to him the sustenance and growth. You must have the soul power requisite for Initiation or no one can initiate you. If you have it, you are upon the threshold by your own efforts, and may demand Ini- tiation as a right which none would dare dispute or withhold. If you have it not and could buy it, it would be cheap at 25 million dollars. Let us impress it upon our minds then that Initiation is most em- phatically not an outward ceremony, but an inward experience--an inner expe- rience in which one is taught how to use the power he has stored within by a life of purity and service. QUESTIONS: 1] Describe the path of evolution as seen in both its physical and spiritual phases. 2] What work is accomplished during physical life? 3] What work is accomplished during life in the invisible worlds? 4] What is the distinguishing difference between the two classes of humanity--the occultist and the mystic? 5] How may the process of spiritual development be hastened? 6] What is the greatest danger of the aspirant? 7] Define Initiation. [PAGE 63] LESSON NO. 29: THE PHILOSOPHER'S STONE: The creative force used by God to bring a solar system into manifesta- tion, and the force used by the divine Hierarchies to form the physical ve- hicle of the lower kingdoms over which they rule as group spirits, expresses itself in a dual manner as WILL and IMAGINATION, and is the same as the UNITED creative force of the male and the female which results in the cre- ation of a human body. At one time man was bi-sexual, male-female, and therefore each was able to propogate his species without assistance from anyone else. But one-half of the creative force has been temporarily di- verted upward to build a brain and larynx in order to enable him sometimes to create by his own mind, to form thoughts and speak the creative word of power that shall make his thoughts flesh. Three great creative Hierarchies were particularly concerned in bringing about this change: the Angels from the Moon, the Mercurians from Mercury, and the Lucifer Spirits from Mars. The Alchemists connected the Angels from the Moon, which rules the saline tides, with the element SALT, the Lucifer Spirits from Mars with the element SULPHUR, and the Mercurians from Mercury with the metal MERCURY. They used this symbolic presentation partly because of the religious intolerance which made it unsafe to promulgate any other teaching than that sanctioned by the orthodox church of that day, and partly because humanity as a whole was not yet ready to accept the truths which were embodied in their philosophy. They also spoke of a fourth element, AZOTH, the name composed of the first and last letters of our classical languages, and intended to convey the same idea as "alpha and omega"--that of all inclusiveness. This referred to what we now know as the spiritual ray of Neptune, which is the octave of Mercury and which is the sublimated essence of spiritual power. The alchemists knew that the moral and physical nature of man had become gross and coarse on account of the passion inculcated by the Lucifer Spir- its, and that, therefore, a process if distillation and the refinement was necessary to eliminate these characteristics and elevate man to the sublime heights where the splendor of the spirit is no longer obscured by the coarse coating which now hides it from view. They therefore regarded the body as laboratory and spoke of the spiritual processes in chemical terms. They noted that these processes have their inception and their particular field of activity in the spinal cord that forms the link between the two creative organs: the brain, which is the field of operation for the intellectual Mercurians, and the genitals, which are the vantage ground of the sensuous and passionate Lucifer Spirits. This tripartite spinal cord was to the alchemists the crucible of con- sciousness; they knew that in the sympathetic section of the cord which gov- erns the functions that have to do particularly with the upkeep and welfare of the body, the Lunar Angels were specially active and this segment was therefore designated as the element SALT. The segment governing the motor nerves which spend the dynamic energy stored in the body by our food they saw clearly to be under the dominance of the martial Lucifer Spirits, and they, therefore, named that segment SULPHUR. The remaining segment, which marks and registers the sensations carried by the nerves, was named mercury, because it was said to be under the dominance of spiritual beings from Mer- cury. The spinal cord, contrary to the ideas of anatomists, is NOT filled with fluid, but with a gas that is like steam in that it may be condensed when exposed to the outside atomosphere, but may also be superheated by the vibratory activity of the spirit to such an extent that it becomes a bril- liant and luminous fire, the fire of purification and regeneration. This is the filed of action of the great spiritual Hierarchy from Neptune and is designated AZOTH by the alchemists. This spiritual fire is not alike in ev- ery man nor is it as luminous in one as in another. That state thereof de- pends upon the spiritual advancement of the person in question. When the aspirant to the higher life had been instructed in these mysteries of symbolism and the time had come to speak to him plainly, the following teachings were communicated to him, not necessarily in these words nor in this manner. But at any rate he was given to understand and it was made clear to him that "anatomically man belongs to the animals, and that below that kingdom in the scale of evolution are the plants. They are pure and INNOCENT, their propagative practices are attained by passion, and their WHOLE creative force is turned UPWARD toward the light, where it manifests [PAGE 64] as the flower, a thing of joy and beauty for all to behold. Yet the plants are unable to do otherwise, for they have not intelligence, no consciousness of the outside world and no free-will in action. They can only create in the physical world, however. "Above man in the scale of evolution are the gods, creators upon the spiritual and physical planes. They also are pure as the plants, for their WHOLE creative force is also turned UPWARD and is expended in whatever man- ner their intelligence directs; and knowing good and evil, they always do good by choice. "Between the gods and the plant kingdom stands man, a being endowed with intelligence, creative power, and free will to use it for good or ill. At present, however, he is dominated by the passion instilled by the Lucifer Spirits and sends one-half of his creative force DOWNWARD from the light to gratify his senses. This conditions must be altered are spiritual progress can be made, and therefore we must carefully consider the similarity between the chaste plant and the pure spiritual gods who BOTH TURN THEIR WHOLE CRE- ATIVE POWER UPWARD TOWARD THE LIGHT. In the course of evolution we have risen above the plant, which has creative power only in the physical world, and have become like the gods possessing creative power, on both the mental and physical planes of being, besides intelligence and free-will to direct it. This was accomplished by the diversion of one-half of the sex force UP- WARD for building a brain and larynx, organs which are still fed and nour- ished by this uplifting half of the sex force. But while the gods direct their whole creative force to ALTRUISTIC purposes by the power of mind, we still squandor one-half of our divine heritage upon desire and sense-gratification. If, therefore, we would become as they, WE MUST LEARN TO TURN OUR WHOLE CREATIVE ENERGY UPWARD TO BE USED UNDER THE DIRECTION OF OUR INTELLIGENCE ENTIRELY. THUS ONLY CAN WE BECOME AS THE GODS AND CREATE FROM OURSELVES BY THE POWER of our mind and the GREAT WORD whereby we may speak the creative fiat. Remember that PHYSICALLY we were once hermaphro- dite like the plant and able to creative form ourselves. Look into the fu- ture now through the perspective of the past and realize that our present uni-sexual condition is only a temporary phase of evolution and that in the future our WHOLE creative force must be turned UPWARD SO THAT WE SHALL BE- COME HERMAPHRODITE SPIRITUALLY, and thus able to objectify our ideas and speak THE LIVING WORD which shall endure them with life and make them vi- brant with vital energy. This dual creative force expressed through the brain and larynx is the 'elixir-vitae' which springs from the LIVING STONE of the spiritually hermaphrodite philosopher. The alchemical process of kindling and elevating it is accomplished in the spinal cord where the SALT, SULPHUR, MERCURY, and AZOTH are found. It is raised to incadescence by high and noble thoughts, by meditation upon spiritual subjects, and by altruism expressed in the daily life. The second half of the creative energy thus drawn upward through the spinal canal is a SPINAL SPIRIT FIRE, the serpent of wisdom. Gradually it is raised higher and higher and when it reaches the pituitary body and the pineal gland in the brain, it sets them to vibrating, opening up the spiritual worlds and enabling man to commune with the gods, Then this fire radiates in all directions and permeates the whole body and its auric atmosphere, and man has become a LIVING STONE, whose luster sur- passes that of the diamond of the ruby. HE IS THEN THE PHILOSOPHER'S STONE." QUESTIONS 1] What are the dual forces that comprise the creative energy with which God creates a solar system? 2] What is the occult significance of salt, sulphur, mercury and Azoth? 3] What did the alchemists consider the crucible of consciousness? 4] Describe the substance with which the spinal cord is filled. 5] Distinguish between the plant, man, and the gods. 6] What is the "elixir-vitae"? 7] What is the Philosopher's Stone and how made? [PAGE 65] LESSON NO. 30: PARSIFAL: As we look about us in the material universe we see a myriad of forms and all these forms have a certain color and many of them emit a definite tone; in fact all do, for there is sound even in so-called inanimate Nature. The wind in the tree tops, the babbling of the brook, the swell of the ocean are all definite contributions to the harmony of Nature. Of these three attributes of Nature, form, color, and tone, form is the most stable, tending to remain in STATUE QUO for a considerable time and changing very slowly. Color on the other hand, changes more readily: it fades, and there are some colors that change their hue when held at differ- ent angles to the light; but tone is the most elusive of all three; it comes and goes like a will-o'-the-wisp, which none may catch or hold. We also have three arts which seek to express the good, the true and the beautiful in these three attributes of the World Soul: namely, sculpture, painting and music. The sculptor who deals with form seeks to imprison beauty in a marble statue that will withstand the ravages of time during millenniums; but a marble statue is cold and speaks to but a few of the most evolved who are able to infuse the statue with their own life. The painter's art deals pre-eminently with color; it gives no tangible form to its creations; the form on a painting is an illusion from the mate- rial point of view, yet it is so much more real to most people that the real tangible statue, for the forms of a painter are alive; there is LIVING beauty in the painting of a great artist, a beauty that many can appreciate and enjoy. But in the case of a painting we are again affected by the changeableness of color; time soon blots out its freshness, and at the best, of course, no painting can outlast a statue. Yet in those arts which deal with form and color there is a creation once and for all time; they have that in common, and in that they differ radically from the tone art, for music is so elusive that it must be recre- ated each time we wish to enjoy it, but in return it has a power to speak to all human beings in a manner that is entirely beyond the other two arts. It will add to our greatest joys and soothe our deepest sorrows; it can calm the passion of the savage breast and stir to bravery the greatest coward; it is the most potent influence in swaying humanity that is known to man, and yet, viewed solely from the material standpoint, it is superfluous, as shown by Darwin and Spencer. It is only when we go behind the scenes of the visible and realize that man is a composite being, Spirit, soul and body, that we are enabled to un- derstand why we are thus differently affected by the products of the three arts. While man lives an outward life in the form world, where he lives a form life among other forms, he lives also an inner life, which is of far greater importance to him; a life where his feelings, thoughts and emotions create before his "inner vision" pictures and scenes that are everchanging, and the fuller this independent life is, the less will the man need to seek company outside himself, for he is his own best company, independent of the outside amusement, so eagerly sought by those whose inner life is barren; who know hosts of other people, but are strangers to themselves, afraid of their own company. If we analyze this inner life we shall find that it is twofold: (1) The soul life, which deals with the FEELINGS AND EMOTIONS: (2) the activity of the Ego which directs all actions by THOUGHT. Just as the material world is the base of supply whence the materials for our dense body have been drawn, and is pre-eminently the world of form, so there is a world of the soul, called the Desire World among the Rosicrucians, which is the base from whence the subtle garment of the Ego, which we call the soul, has been drawn, and this world is particularly the world of color. But the still more subtle World of Thought is the home of the human Spirit, the Ego, and also the realm of tone. Therefore, of the three arts, music has the greatest power over man; for while we are in this terrestrial life we are exiled from our heavenly home and have often forgot- ten it in our material pursuits, but then comes music, a fragrant odor laden with unspeakable memories. Like an echo from home it reminds us of that forgotten land where all is joy and peace, and even though we may scout such ideas in our material mind, the Ego knows each blessed note as a message from the home land and rejoices in it. [PAGE 66] This realization of the nature of music is necessary to the proper ap- preciation of such a great masterpiece as Richard Wagner's Parsifal, where the music and the characters are bound together as in no other modern musi- cal production. Wagner's drama is founded upon the legend of Parsifal, a legend that has its origin enshrouded in the mystery which overshadows the infancy of the human race. It is an erroneous idea when we think that a myth is a figment of human fancy, having no foundation in fact. On the contrary, a myth is a casket containing at times the deepest and most precious jewels of spiritual truth, pearls of beauty so rare and ethereal that they cannot stand exposure to the material intellect. In order to shield them and at the same time allow them to work upon humanity for its spiritual upliftment, the Great Teachers who guide evolution, unseen but potent, give these spiritual truths to nascent humanity, encased in the picturesque symbolism of myths, so that they may work upon our feelings until such time as our dawning intellects shall have become sufficiently evolved and spiritualized so that we may both feel and know. This is on the same principle that we give our children moral teachings by means of picture books and fairy tales, reserving the more direct teach- ing for later years. Wagner did more than merely copy the legend. Legends, like all else, be- come encrusted by transmission and lose their beauty and it is a further evidence of Wagner's greatness that he was never bound in his expression by fashion or creed. He always asserted the prerogative of art in dealing with allegories untrammeled and free. As he says in RELIGION AND ART: "One might say that where religion be- comes artificial, it is reserved for art to save the spirit of religion by recognizing the figurative value of the mythical symbol, which religion would have us believe in a literal sense, and revealing its deep and hidden truths through an ideal presentation. * * * Whilst the priest stakes every- thing on religious allegories being accepted as matters of fact, the artist has no concern at all with such a think, since he freely and openly gives out his work as his own invention. But religion has sunk into an artificial life when she finds herself compelled to keep on adding to the edifice of her dogmatic symbols, and thus conceals the one divinely true in her, be- neath an ever-growing heap of incredibilities recommended to belief. Feel- ing this, she has always sought the aid of art, who on her side has remained incapable of a higher evolution so long as she must present that alleged re- ality to the worshiper, in the form of fetishes and idols, whereas she could only fulfill her true vocation when, by an ideal presentment of the alle- gorical figure, she let to an apprehension of its inner kernel-the truth in- effably divine." Turning to a consideration of the drama of Parsifal we find that the opening scene is laid in the grounds of the Castle of Mount Salvat. This is a place of peace, where all life is sacred; the animals and birds are tame, for, like all really holy men, the knights are harmless, killing neither to eat nor for sport. They apply the maxim, "Live and let live," to all living creatures. It is dawn and the wee Gurnemanz, the oldest of the Grail Knights, with two young squires under a tree. They have just awakened from their night's rest, and in the distance they spy Kundry coming galloping on a wild steed. In Kundry we see a creature of two existences, one as servitor of the Grail, willing and anxious to further the interests of the Grail Knights by all means within her power; this seems to be her real nature. In the other existence she is the unwilling slave of the magician Klingsor and is forced by him to tempt and harass the Grail Knights whom she longs to serve. The gate from one existence to the other is "sleep," and she is bound to serve him who finds and wakes her. When Gurnemanz finds her she is the willing servitor of the Grail, but when Klingsor evokes her by his evil spells he is entitled to her services whether she will or not. In the first act she is clothed in a robe of snake skins, symbolical of the doctrine of rebirth, for as the snake sheds its skin, coat after coat, which it exudes from itself, so the Ego in its evolutionary pilgrimage emanates from itself one body after another, shedding each vehicles as the snake sheds its skin, when it has become hard, set and crystallized so that it has lost its efficiency. This idea is also coupled with the teachings of the Law of Consequence, which brings to us as reapings whatever we sow, in Gurnemanz's answer to the young squire's avowal of the distrust in Kundry: Under a curse she well may be From some past life we do not see, Seeking from sin to loose the fetter, By deeds for which we fare the better. Surely 'tis good she follows thus, Helping herself while serving us. When Kundry comes on the scene she pulls from her bosom a phial which she says she has brought from Araby and which she hopes will be a balm for the wound in the side of Amfortas, the King of the Grail, which causes him un- speakable suffering and which cannot heal. The suffering king is then car- ried on stage, reclining on the couch. He is on his way to his daily bath in the near-by lake, where two swans swim and make the waters into a healing lotion which assuages his dreadful sufferings. Amfortas thanks Kundry, but expresses the opinion that there is no relief for him till the deliverer has come, of whom the Grail has prophesied, "a virgin fool, by pity enlightened." But Amfortas thinks death will come before deliverance. Amfortas is carried out, and four of the young squires crowd around Gurnemanz and ask him to tell them the story of the Grail and Amfortas' wound. [To Be Continued] ["Parsifal" is the legend of the Rosicrucian Teachings. The student will readily see its analogy to spiritual attainment through a life of purity and service. The aspirant [the Grail Knights] by overcoming the lower nature [Klingsor] and gaining control of the dense body [Kundry], is able through a life of purity and service to raise the spinal fire to the head [Mt. Salvat] and attain liberation. Thus the new race, symbolized by Parsifal, sees the suffering caused by abuse of sex and lifts itself to passionless generation in harmony with the laws of nature.] QUESTIONS: 1] Name the three atributes of nature and the arts which express them. 2] Which of the arts is most potent in swaying humanity? 3] Explain the reason for this. 4] What is the true nature of the myth? 5] Describe Mt. Salvat. 6] Who was Kundry? 7] What was to be the characted of the deliverer of Amfortas? [PAGE 67] LESSON NO. 31: PARSIFAL [Continued]: They all recline beneath the tree, and Gurnemanz begins: "On the night when our Lord and Saviour, Christ Jesus, ate the Last Sup- per with his disciples He drank the wind from a certain chalice, and that was later used by Joseph of Arimathea to catch the lifeblood which flowed from the would in the Redeemer's side. He also kept the bloody lance wherewith the wound was inflicted, and carried these relics with him through many perils and persecutions. At last they were taken in charge by Angels, who guarded them until one night a mystic messenger sent from God appeared and bade Titurel, Amfortas' father, build a castle for the reception and safe-keeping of these relics. Thus the Castle of Mount Salvat was built ON A HIGH MOUNTAIN, and the relics lodged there under the guardianship of Titurel with a band of holy and chaste knights whom he had drawn around him. It became a center whence mighty spiritual influences went forth to the out- side world. "But there lived in yonder heathen vale a black knight who was not chaste, yet desired to become a Knight of the Grail, and to that end he mu- tilated himself. He deprived himself of the ability to gratify his passion, but the passion remained. King Titurel saw his heart filled with black de- sire, and refused him admittance. Klingsor then swore that if he could not serve the Grail, the Grail should serve him. He built a castle with a magic garden and populated it with maidens of ravishing beauty, who emitted an odor like flowers, and these waylaid the Knights of the Grail (who must pass the castle when leaving or returning to Mount Salvat) ensnaring them to be- tray their trust and violate their vows of chastity. Thus they became the prisoners of Klingsor and but few remained as defenders of the Grail. "In the meantime Titurel had turned the wardenship of the Grail over to his son Amfortas and the latter, seeing the serious havoc wrought by Klingsor, determined to go out to meet and to do battle with him. To that end he took with him the holy spear. "The wily Klingsor did not meet Amfortas in person, but evoked Kundry and transformed her from the hideous creature who appeared as the servitor of the Grail to a woman of transcendent beauty. Under Klingsor's spell she met and tempted Amfortas, who yielded and sank into her arms, letting go his hold upon the sacred spear. Klingsor then appeared, grasped the spear, in- flicted a wound upon the defenseless Amfortas, and but for the heroic ef- forts of Gurnemanz he would have carried Amfortas a prisoner to his magic castle. He has the holy spear, however, and the king is crippled with suf- fering, for the wound will not heal." The young squires spring up, fired with ardor, vowing that they will con- quer Klingsor and restore the spear. Gurnemanz sadly shakes his head, say- ing that the task is beyond them, but reiterates the prophecy that the re- demption shall be accomplished by a "pure fool, by pity enlightened." Now cries are heard: "The swan! Oh, the swan!" and a swan flutters across the stage and falls dead at the feet of Gurnemanz and the squires, who are much agitated at the sight. Other squires bring in a stalwart youth armed with bow and arrows, and to Gurnemanz's sad enquiry, "Why did you shoot the harmless creature?" he answers innocently, "Was it wrong?" Gurnemanz then tells him of the suffering king and of the swan's part in making the healing bath. Parsifal is deeply moved at the recital and breaks his bow. In all religions the quickening spirit has been symbolically represented as a bird. At the Baptism, when Jesus' body was in the water the Spirit of Christ descended into it as a dove. "The Spirit moves upon the water," a fluidic medium, as the swans move upon the lake beneath the Yggdrasil, the tree of life of Norse mythology, or upon the waters of the lake in the leg- end of the Grail. The bird is therefore a direct representation of highest spiritual influence and well may the knights sorrow at the loss. Truth is many sided. There are at least seven valid interpretations to each myth, one for each world, and looked at from the material, literal side, the com- passion engendered in Parsifal and the breaking of his bow mark a definite step in the higher life. No one can be truly compassionate and a helper in evolution while he kills to eat, either in person or by proxy. THE HARMLESS LIFE IS AN ABSOLUTE ESSENTIAL PREREQUISITE TO THE HELPFUL LIFE. [PAGE 68] Gurnemanz then commences to question him about himself: who he is, and how he came to Mount Salvat. Parsifal displays the most surprising igno- rance. To all questions he answers, "I do not know." At last Kundry speaks up and says: "I can tell you who he is. His father was the noble Gamuret, a prince among men, who died fighting in Arabia while this child was yet in the womb of his mother, Lady Herzleide. With his last, dying breath his fa- ther named him Parsifal, the pure fool. Fearing that he would grow up to learn the art of war and be taken from her, his mother brought him up in a dense forest in ignorance of weapons and warfare." Here Parsifal chimes in: "Yes, and one day I saw some men on shapely beasts; I wanted to be like them, so I followed them for many days till at least I came here and I had to fight many manlike monsters." In this story we have an excellent picture of the soul's search for the realities of life. Gamuret and Parsifal are different phases of the life of the soul. Gamuret is the man of the world, but in time he became wedded to Herzleide, heart affliction, in other words. he meets sorrow and dies to the world, as all of us do who have come into the higher life. While the bark of life floats on summer seas and our existence seems one grand, sweet song there is no incentive to turn to the higher; every fibre in our bodies cries, "This is good enough for me," but when the billows of adversity roar around us and each succeeding wave threatens to engulf us, then we have wed- ded heart affliction and become men of sorrows, and are ready to be born as Parsifal, the pure fool or the soul who has forgotten the wisdom of the world and is seeking for the higher life. So long as a man is seeking to accumulate money or to have a good time, so miscalled, he is wide with the wisdom of the world; but when he sets his face toward the things of the Spirit, he becomes a fool in the eyes of the world. He forgets all about his past life and leaves his sorrows behind him, as Parsifal left Herzleide, and we are told that she died when Parsifal did not return to her. So sor- row dies when it has given birth to the aspiring soul that flees from the world; he may be in the world to perform his duty but is not of the world. Gurnemanz has now become imbued with the idea that Parsifal is to be the deliverer of Amfortas and takes him along to the Grail Castle. And to Parsifal's question, "Who is the Grail?" he answers: That tell we not; but is thou has of Him been bidden, From thee the truth will not stay hidden Methinks they fact I rightly knew. The land to Him no path leads through, And search but severs from Him wider, When He Himself is not its guider. Here we find Wagner bringing us back into pre-Christian times, for before the advent of Christ, Initiation was not free to "whosoever will" seek in the proper manner, but was reserved for certain chosen ones such as the Brahmins and the Levites, who were given special privileges in return for being dedicated to the temple service. The coming of Christ, however, wrought certain definite changes in the constitution of mankind, so now all are capable of entering the pathway of Initiation. [To Be Continued] 1] For what purpose was the Castle of Mount Salvat built? 2] Who was Klingsor? 3] What is the real significance of the swan? 4] What phases in the life of the soul do Parsifal, Gamuret, and Herzledie symbolize? 5] What gives birth to the aspiring soul? 6] Who does Gurnemanz think Parsifal is? 7] What is the significance of Guernmanz's reply to Parsifal's question: "Who is the Grail?" [PAGE 69] LESSON NO. 32: PARSIFAL [Continued]: At the Castle of the Grail, Amfortas is being importuned on all sides to perform the sacred rite of the Grail service, to uncover the holy chalice that the sight of it may renew the ardor of the knights and spur them on to deeds of spiritual service; but he shrinks, from fear and pain the sight will cause him to feel. The wound in his side always starts to bleed afresh at the sight of the Grail, as the wound of remorse pains us all when we have sinned against our ideal. At last, however, he yields to the combined en- treaties of his father and the knights. He performs the holy rite, though the while he suffers the most excruciating agony, and Parsifal, who stands in a corner, FEELS SYMPATHETICALLY THE SAME PAIN, without realizing why, and when Gurnemanz eagerly asks him after the ceremony what he saw, he remains dumb and is thrust out of the castle by the angry, because disappointed, old knight. The feelings and emotions unchecked by knowledge are fruitful sources of temptation. The very harmlessness and guilelessness of the aspiring soul renders it often an easy prey to sin. It is necessary to soul growth that these temptations come in order to bring out our weak points. If we fall, we suffer as did Amfortas, but the paid evolves conscience and gives abhor- rence of sin. It makes us strong against temptation. Every child is INNOCENT because it has not been tempted, but only when we have been tempted and have remained pure, or when we have fallen, repented and reformed are we VIRTUOUS. Therefore Parsifal must be tempted. In the second act we see Klingsor in the act of evoking Kundry, for he has spied Parsifal coming towards his castle, and he fears him more than all who have come before, BECAUSE HE IS A FOOL. A worldly-wise man is easily entrapped by the snares of the flower girls, but Parsifal's guilelessness protects him, and when the flower girls cluster around him he innocently asks, "Are you flowers? You smell so sweet." Against him the superior wiles of Kundry are necessary, and though she pleads, protests and rebels, she is forced to tempt Parsifal, and to that end she appears as a woman of superb beauty, calling Parsifal by name. That name stirs in his breast memories of his childhood, his mother's love, and Kundry beckons him to her side and commences to subtly work upon his feelings by recalling to his memory visions of his mother's love and the sorrow she felt at his depar- ture, which ended her life. Then she tells him of the other love, which may compensate him, of the love of man for woman, and at last imprints upon his lips a long, fervent and passionate kiss. Then there was silence, deep and terrible, as if the destiny of the whole world hung in the balance at that fervent kiss, and as she holds him in her arms his face undergoes a gradual change and becomes drawn with pain. Suddenly he springs up as if that kiss had stung his being into a new paid, the lines on his pallid face become more intense, and both hands are clasped tightly against his throbbing heart as if to stifle some awful agony-the Grail cup appears before his vision, and then Amfortas in the same dreadful agony, and at last he cries out: "Amfortas, oh, Amfortas! I know it now-the spear wound in thy side-it burns my heart, it sears my very soul. * * * O grief! O misery! Anguish beyond words! the wound is bleeding here in my own side!" Then again, in the same awful strain: "Nay, this is not the spear wound in my side, for this is fire and flame within my heart that sways my senses in delirium, the awful madness of tormenting love. * * * Now do I know how all the world is stirred, tosses, convulsed and often lost in shame by the terrific passions of the heart." Kundry again tempts him: "If this one kiss has brought you so much knowledge, how much more will be yours if you yield to my love, if only for an hour?" But there is hesitation now; Parsifal has awakened; he knows right from wrong, and he replies: "Eternity were lost to both of us if I yielded to you even for one short hour; but I will save you and also deliver you from the curse of passion, for THE LOVE THAT BURNS WITHIN YOU IS ONLY SENSUAL, AND BETWEEN THAT AND THE TRUE LOVE OF PURE HEARTS THERE YAWNS AN ABYSS LIKE THAT BETWEEN HEAVEN AND HELL." When Kundry at last must confess herself foiled she bursts out in great anger. She calls upon Klingsor to help, and he appears with the holy spear, which he hurls against Parsifal. But he is pure and harmless, so nothing [PAGE 70] can hurt him. The spear floats harmlessly above his head. He grasps it, makes the sign of the cross with it and Klingsor's castle and magic garden sink into ruins. The third act opens on Good Friday many years after. A travel stained warrier, clad in black mail, enters the grounds of Mount Salvat, where Gurnemanz lives in a hut. He takes off his helmet and places a spear against a nearby rock and kneels down in prayer. Gurnemanz coming in with Kundry, whom he had just found asleep in a thicket, recognizes Parsifal with the holy spear and, overjoyed, welcomes him, asking whence he comes. He had asked the same question of Parsifal's first visit and the answer had been: I do not know." But this time it is very different, for Parsifal answers: "Through search and suffering I came." The first occasion depicts one of the glimpses the soul gets of the realities of the higher life, but the second is the conscious attainment to a higher level of spiritual activ- ity by the man, who has developed by sorrow and suffering, and Parsifal goes on to tell how he was often sorely beset by enemies, and might have saved himself by using the spear, but refrained because it was an instrument of healing and not for hurt. The spear is the spiritual power which comes to the pure heart and life, but is ONLY TO BE USED FOR UNSELFISH PURPOSES; impurity and passion cause its loss, as was the case with Amfortas. Though the man who possesses it may upon occasion use it to feed five thousand hun- gry people he may not turn a single stone to bread to appease his own hun- ger, and though he may use it to stay the blood that flows from the severed ear of a captor, he may not use it to stay the lifeblood that flows from his own side. It was ever said of such: "Others he saved; himself he could not (or would not) save." Parsifal and Gurnemanz go into the Grail Castle, where Amfortas is being importuned to perform the sacred rite, but refuses in order to save himself the pain entailed in viewing the Holy Grail; baring his breast he implores his followers to kill him. At this moment Parsifal steps up to him and touches the wound with the lance, causing it to heal. He dethrones Amfortas, however, and takes to himself the wardership of the Holy Grail and Sacred Lance. Only those who have the most perfect unselfishness, coupled with the nicest discrimination, are fit to have the spiritual power symbol- ized by the spear. Amfortas would have used it to attack and hurt the en- emy. Parsifal would not even use it in self-defense. THEREFORE HE IS ABLE TO HEAL, while Amfortas fell into the pit he had dug for Klingsor. In the last act kundry, who represents the physcial body, says but one word: SERVICE. She helps Parsifal, the Spirit, to attain by her perfect service. In the first act she went to sleep when Parsifal visited the Grail. At that state the Spirit cannot soar heavenward except when the body has been left asleep of dies. But in the last act Kundry, the body, goes to the Grail Castle also, for it is dedicated to the higher self, and when the Spirit as Parsifal has attained, he has reached the stage of liberation spo- ken of in Revelation: "Him that overcometh will I make a pillar in the house of my God: he shall go out thence no more." Such a one will work for humanity from the higher worlds; he needs no physical body any more; he is beyond the Law of Rebirth, and therefore Kundry dies. Oliver Wendell Holmes, in his beautiful poem, "The Chambered Nautilus," has embodied in verse this idea of constant progression in gradually improv- ing vehicles, and final liberation. The nautilus builds its spiral shell inchambered section, constantly leaving the smaller ones, which it has out- grown, for the last built. Year after year beheld the silent toil That spread his lustrous coil; Still, as the spiral grew, He left the past year's dwelling for the new, Stole with soft step its shining archway through, Built up its idle door, Stretched in his last found home, he knew the old no more. Thanks for the heavenly message brought by thee, Child of the wandering sea, Cast from her lap forlorn, From they dead lips a clearer note is born Than ever Triton blew from wreathed horn! While on mine ear it rings, Through the deep caves of thought I hear a voice that sings: Build thee more stately mansions, O my soul! As the swift seasons roll Leave thy low-vaulted past, Let each new temple, nobler than the last, Shut thee from heaven with a dome more vast, Till thou at length art free, Leaving thine outgrown shell by life's unresting sea! QUESTIONS: 1] What is the analogy in the life of the aspirant to the pain Amfortas feels when viewing the Holy Grail? 2] Why was it necessary for Parsifal to be tempted? 3] What is the significance of the fact that Klingsor could not harm Parsifal with the spear? 4] Compare the condition of Parsifal upon his first and second visits to Mount Salvat. 5] What must one develop in order to be fit to possess spiritual power? 6] How does the spirit use the body to attain? 7] Sum up your understanding of the esoteric significance of the legend of "Parsifal." [PAGE 71] LESSON NO. 33: SPIRITUAL LIGHT; THE NEW ELEMENT AND THE NEW SUBSTANCE: The summer and winter solstices together with the vernal and fall equi- noxes form turning points in the life of the great Earth Spirit, as CONCEP- TION marks the commencement of the human spirit's descent into the earthly body, resulting in BIRTH, which inaugurates the period of growth until MATU- RITY is reached. At that point an epoch of mellowing and ripening has its inception, together with a decline of the physical energies which terminates in DEATH. That event frees man from the trammels of matter and ushers in the season of spiritual metabolism whereby our harvest of earthly experi- ences is transmuted to soul powers, talents, and tendancies, to be put to usury in future lives, that we may grow more abundantly rich in such trea- sures, and be found worthy as "faithful stewards" to fill greater and greater posts among the servants in the Father's House. This illustrations rests upon the secure foundation of the great law of analogy, so tersely expressed in the Hermetic axiom, "As above, so below." Upon this, the master-key to all spiritual problems, we shall also depend for an "open sesame" to this lesson, which we hope may correct, confirm, or complete previous views on the part of our students, as each requires. The bodies originally crystallized in the terrible temperature of Lemuria were too hot to contain sufficient moisture to allow the spirit free and un- restricted access to all parts of its anatomy, as it has at present by means of circulating blood. Later, in early Atlantis it had, indeed, blood, but this moved only with difficulty and would have dried quickly because of the high internal temperature, save for the fact that an abundance of moisture was supplied by the watery atmosphere which then prevailed. Inhalation of this solvent gradually lessened the heat and softened the body until a suf- ficient quantity of moisture could be retained within to allow of respira- tion in the comparatively dry atmosphere which later obtained. The earlier Atlantean bodies were of a grained and stringy substance, not unlike our present tendons and also resembling wood, but in time flesh eat- ing enabled man to assimilate sufficient albumen to build elastic tissue necessary for the formation of lungs and arteries so as to allow unre- stricted circulation of the blood, such as now obtains in the human system. By the time these changes within and without had taken place, the grand and glorious seven-colored bow appeared in the rain-laden sky to mark the advent of the KINGDOM OF MEN, where conditions were to be as varied as the hues into which its atmosphere refracted the uni-colored light of the sun. Thus the first appearance of the bow in the clouds marked the commencement of the Noahian age with its alternating seasons and periods. The conditions prevailing in this age are not permanent, however, any more than those of previous ages. The process of condensation which trans- formed the fire fog of Lemuria into the dense moist atmosphere of Atlantis, and later liquefied it into the water which flooded the cavities of the earth and drove mankind to the highlands, is still going on. Both the atmo- sphere and our own physiological condition are changing, heralding to the seeing eye and the understanding mind the dawn of a new day upon the horizon of time, an age of unification called in the Bible, the KINGDOM OF GOD. The Bible does not leave us in doubt concerning the changes. Christ sad that as it was in the days of Noah so should it be in the coming day. Sci- ence and invention are both now finding conditions not previously met. It is a scientific fact that oxygen is being consumed at an alarming rate to feed the fires of industry; forest fires are also drawing enormously upon our stock of this important element, besides adding to the drying-up process which the atmosphere is naturally undergoing. Eminent scientists have pointed out that a day must come when the globe cannot sustain life depend- ing upon water and air for existence. Their ideas have not excited much anxiety as the day they have named is so far in the future; but though the day be distant, the doom of Aryana is as inevitable as that of the flooded Atlantis. [PAGE 72] Could an Atlantean be transferred to our atmosphere, he would be as- phyxiated as are fish taken from their native element. Scenes viewed in the Memory of Nature prove that the pioneer aviators of that time actually did faint when they encountered one of the air streams which gradually descended upon the land which they inhabited, and their experience caused much comment and speculation. The aviators of today are already encountering the new el- ement and experiencing asphyxia as did our Atlantean forbears, and for analogous reasons--they have encountered A NEW ELEMENT descending from above, which will take the place of oxygen in our atmosphere. There is A NEW SUBSTANCE also entering the human frame which will supersede albumen. Moreover, as the aviators of ancient Atlantic fainted and were prevented by descending air currents from entering Aryana, the promised land, prema- turely, so will the new element baffle present day aviators as well as man- kind in general until all have learned to assimilate its material aspects. And as the Atlanteans whose lungs were undeveloped perished in the blood, so will also the new age find some without the "wedding garment" and therefore unfit to enter until they shall have qualified at a later time. It is therefore of the greatest importance to all to know about the new element and the new substance. The Bible and science combined furnish ample infor- mation upon the subject. In ancient Greece religion and science were taught in the mystery temples, together with the fine arts and crafts, as one united doctrine of life and being, but this condition is now temporarily abrogated to fa- cilitate certain phases of development. The unity of religious and scien- tific language in ancient Greece made these matters comparatively easy of comprehension, but today complications have set in owing to the fact that religion has TRANSLATED and science merely TRANSFERRED their terms from the original Greek, which has caused many seeming disagreements and a loss of the link between the discoveries of science and the teachings of religion. To arrive at the desired knowledge concerning physiological changes now going on in our systems, we may call to mind the teaching of science that the frontal lobes of the brain are among the most recent developments of the human structure, and make that organ in man enormously larger proportion- ately than in any other creature. Now let us ask ourselves: Is there in the brain any substance peculiar to that organ, and if so, what may be its significance? The first part of the question may be answered by reference to any scien- tific textbook bearing upon the subject, but the Rosicrucian Cosmo-Conception gives more, and we quote from it as follows: "The brain........is built of the same substances as are all the other parts of the body, but with THE ADDITIONAL OF PHOSPHOROUS, which is peculiar to the brain alone. The logical conclusion is that phosphorous is the par- ticular element by means of which the Ego is able to express thought....... The proportion and variation of this substance are found to correspond to the state and stage of intelligence of the individual. Idiots have very little phosphorous, shrewd thinkers have much. ........It is therefore of great importance that the aspirant who is to use his body for mental and spiritual work should supply his brain with this substance necessary for that purpose." There are certain vegetables, such as beets, carrots, parsnips, etc., PARTICULARLY IN THEIR LEAVES, which are the best means of PHYSICALLY obtain- ing an abundance of this desirable substance. There is another and better way, however, which is indicated in the following paragraph. It was not by chance that teachers of the Grecian Mystery School thus named that luminous substance which we know as phosphorus. To them it was patent that "God is LIGHT"--the Greek word is PHOS. They therefore most ap- propriately named the substance in the brain which is the avenue of ingress of the divine impulse, PHOS-PHORUS; literally, "light bearer." In the mea- sure that we are capable of assimilating that substance, we become filled with light and commence to shine from within, a halo surrounding us as a mark of sainthood. The phosphorus, however, is only a physical medium which enables the spiritual light to express through the physical brain, the light itself being the product of soul growth. But soul growth enables the brain to assimilate an increasing amount of phosphorus; hence the method of ac- quiring this substance in large quantity is not by chemical metabolism, but by an alchemical process of soul growth, thoroughly explained by Christ in His discourse to Nicodemus: "God sent not His Son into the world to condemn the world. .......He that believeth on Him is not condemned, but he that believeth not is condemned already. .......And this is the condemnation, that light is come into the world, and men loved darkness rather than light. ........For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought of God."--(John 3:17-21) QUESTIONS: 1] Explain the significance of the solstices. 2] What did the first appearance of "the bow in the clouds" signify? 3] Name the element that is being gradually eliminated from our atmosphere. 4] What will man have to possess in order to function in the New Age? 5] What is the substance necessary to the brain for mental and spiritual work? 6] Where may we best obtain this substance? 7] What enables the brain to assimilate phosphorus? Continued with file "RC4005.TXT" End of File

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