Part 2 - AMORC

The Rosicrucian Beacon -- September 2008

Published quarterly by theEnglish speaking jurisdictionfor Europe, the Middle Eastand Africa of theROSICRUCIAN ORDER A.M.O.R.C.Greenwood Gate, Blackhill,Crowborough TN6 lXEUnited KingdomTel: 01892-653197Fax: 01892-667432Email: RCBeacon@amorc.org.ukWeb: www.amorc.org.ukSeptember 2008, Vol 17, No. 4CONTENTS2 Humanity - by Christian Bernard, FRC5 Pythagoras the Teacher Part 2 - by Mary Jones , SRC12 Partnership with the Cosmic - by Einar Einarsson, FRCOfficial English LanguageMagazine of theRosicrucian Order, AMORC(Europe, the Middle Eastand Africa)Issued free to members as anincidence of membershipEditor:Bill AndersonSub-Editor:Paul GoodallDesign and Layout:Richard BonwickStatements made in this publicationare not the official expressions ofthe organisation or its officersunless declared to be officialcommunications.All material in the RosicrucianBeacon is copyright and may not bereproduced in any form without theprior consent of the publishers andindividual contributors.Changes of address must reach usby the first of the month preceedingpublication.15 The Esoteric Garden - by Paul Goodall, FRC19 Methods of Purification - by Carolyn Evans, SRC22 The Cathars - by Hélène Bernard, SRC28 Uluru - by Carol Mason, SRC30 The Quest To Know - by Ralph M Lewis, FRC32 Self Esteem - by Judy Child, SRC35 Wisdom36 The Regenerative Properties of Water-by Bernard Baudras38 A Listening Place - by Marguerette Gilmore41 The Influence of Power - by Alexander F Skutch43 A Meeting of Minds - by H Spencer Lewis, FRC44 Life Unfolding - by NobilisCOVER SPREAD“Music of the Spheres”The Rosicrucian Beacon -- September 20081

y Christian Bernard, FRCImperator of the Rosicrucian Orderur vision of the world is veryoften communitarian and too narrow.We call ourselves Europeans, Africans,Americans, Asians, etc., while we areall members of the same humanity. Thisnotion of humanity has always been an abstractconcept. According to history, it is referred toas the gathering of all humans. Victor Hugoimagined it as “radiant and reconciled.”This awareness has gradually emergedduring the last few centuries, but it wasparticularly in the 20 th century that a real openingon the principle of humanity developed. Thereis no humanity without human beings and theThe Rosicrucian Beacon -- September 2008

concept of “human rights” is today commonlyunderstood by all humankind. To this ideaof human rights must be added the corollaryof human duties as well, something that theRosicrucian Order made official a few years agowith the publication of the “Declaration ofHuman Duties.” I am proud to see how thisnotion of human duties has become verypopular because not a day goes by in theworld without a politician, an artist or journalistsaddressing this question.The idea of human rights comes naturallyto humankind, and there can be no justifiablecultural excuses, or references to old taboo or socalledtraditions that would hinder the applicationof these rights. In the divine order, there are noinferior beings and all beings capable of reasoningare part of the same humanity. An insult made toone person is an insult to humanity as a whole,just as a wound inflicted on our immediateenvironment is also a wound inflicted on ourplanet earth.Toward a Global CommunityOur world is rather cramped today, and we canno longer continue ignoring our fellow humanbeing. The fact that so many are today striving forthe establishment of a single global community,strengthens peace…, and peace after all, is the onlyfundamental choice we can and must demand forthe good of humanity. Universalism is the cradleof peace. Peace is universal and humanity is thelife force behind it. Peace will not be possibleunless there is some humanistic change andfor this to take place, the utopian forces mustmobilise their resources.Let us endeavour to understand this worldand ourselves rather than seeing the world asOur world is rather cramped today, and we can no longercontinue ignoring our fellow human being.confused and too full of mysteries. Let us nolonger see humans as a danger for themselvesand the planet. This is the only way we will beable to act and accomplish some good. To act ina beneficial manner, we must be strong, and weThe idea of human rights comes naturallyto humankind.need others to gain that strength. On the otherhand it is only when we are strong that we areable to turn towards others. We must thereforeget acquainted with this paradox in order tounderstand and to love humanity, this humanitywhose history has been in a constant conflict withGod. What if it were not God who made man tohis own image, but man who created God to hisimage, seeing in God the reflection of his ownnature?God is not Separate from ManWhether worshiped or denied however, Godis still present in man’s heart. Personally, Icannot separate God from mankind. Believingin humanity does not hinder believing in Godor some cosmic force. And yet today it oftenseems as though mankind only believes in itself;blinded by ego, it moves along without payingattention to the Creator. Some think they havefredd themselves from God; others think they arewalking towards their fall.As innocent children we believed that theworld was about good and evil. Later in lifethough, we realised that things were not alwayscast in black and white. The principle of Yin-Yangis always present and manifests itself everywhere;but the thin line separating good from evil is everpresent, whether visible or not. Too many peoplewalk on that razor-edge without being able totake a step to the good side. There is always somemistrust, some hesitation and some doubt!Love Our Fellow HumansAs I pointed out before, we must strive tounderstand, and be acquainted with our worldin order to estimate ourselves at our true valueas human beings. Isn’t the humanism of humanbeings gauged more by the love that they givethan by the love that they receive? As this hasbeen advised to us before, let us love our fellowhumans; let us accept them as they are, eventhough they may be different from us.The Rosicrucian Beacon -- September 2008

Let us accept the fact that they can becomepart of a land or a history even if it is not the onethat they or their ancestors were originally bornin. One belongs to the place one loves and whereone feels accepted. Let us accept the hand that isextended to us and let us learn how to extend oursto others so they may be friends and not enemies.Understanding and accepting others also meansAccept our condition as humans withconfidence and not allow fear aboutthe future to add to the problems of thepresent time.understanding and accepting ourselves, and viceversa. Let us accept our condition as humans withconfidence and not allow fear about the futureto add to the problems of the present time. Andfinally, let us take time to discover where thestreams come from and where the river flows to.The nobleness of human beings is to hopeand work for the realisation of a project that theywill not see completed and that they will not beable to live long enough to enjoy. But far frombeing discouraging, this thought should help usto build a better world without thinking of thetime it will take for this to happen.Sense of PurposeShould we trust the things that are easy toaccomplish? Difficulty is often a sign of goodaccomplishment and eternity it is said, is timeless.Therefore, let us act as builders and whenwe leave behind this time-ruled life andjoin eternity where the spirit of nothingnessand the infinite rule, and where we willbe accompanied by the Great Watchmakers,the Masters of the hourglass, who tirelesslyguide the path of humans from birth to deathand death to birth, we will leave this plane withcomplete peace of mind and with the feelingof having been useful. This sense of purpose,perhaps a bit too practical, came to me just byaccident one day when I was taking a walk. Myeyes fell on an epitaph on which was inscribed thefollowing: “The one we leave here, under these leaves,has been useful.”This “encounter” led me to reflect on thefeeling of being useful that every human beingcarries inside. How often do we hear peoplesaying the following: “I'm worthless, I am uselessto my family and society, etc…” This feeling offailure, weakness and regret (often unjustifiedand unfounded) is proof that human beings havea natural desire to build and to be useful to theirfellow humans. We can be useful, so let us bethe light and let us be a voice in the service ofhumanity!As one, let us accept our human condition,and when the time comes for us to leave thisplane, let us not deny our humanity. Let us notleave dissatisfied with life, and let us make it insuch a way that our last glance is directed towardhappy, smiling faces.As this message has been about humanity,I would like to end it with a passage written byJacques Brel, an artist and humanist who enjoyeddefying God with his tender look on humankind.…my eyes fell on an epitaph on which was inscribed thefollowing: “The one we leave here, under these leaves, hasbeen useful.”You, you if you were the good LordYou would light up parties for the beggars.You, you if you were the good LordYou would be more giving of blue skies.But you are not the good LordYou, you are better than that,You are a man!The Rosicrucian Beacon -- September 2008

y Mary Jones , SRCIn this second part of the series onPythagoras and his teachings, we lookat his theories concerning numbersand music. "To Pythagoras, music isa representation of cosmic harmony,a microcosmic representation of themacrocosm. He and his followersspeculated that the entire universe isbuilt on mathematical principles." 1Part 2Life is Number,the Universe isMusicike many of the brilliant mindsof ancient Greece, we sorely lack detailedinformation about Pythagoras. All weknow in abundance is that he was anextraordinary man, a spiritual man, aman far in advance of others of his time in everyway. Even during his lifetime, he was imbuedwith an aura of mystery and admiration and hasbeen held up by generations since as an ethical,intellectual and spiritual model of human life.Certain aspects of his life are very nebulous, whileothers are clear and unexceptional. And this sideof his life and teachings give us much to reflectupon.As with so many persons of the ancientworld, it is difficult at times to separate myth fromfact, and that applies equally to various storiesconcerning Pythagoras’ life. In this article we willlook at some of the main points characterising hisdoctrine…, a doctrine that synthesised differentaspects of knowledge, applying principles thatenabled his followers to become initiated into thecycles of nature, music, mathematics and science.He proposed a special way of life and inspired aThe Rosicrucian Beacon -- September 2008

A modern representation of the dyad.well-defined political ideal. In his communities offollowers, into which women were also admitted,his teachings were studied primarily for moralelevation, but also for the renunciation of passionand purification of the body.Living as a Pythagorean disciple meantliving under severe limitations. Amongst severalother practices, his disciples engaged in silence(known as echemythia), daily examination of theirconsciences, abstained from the eating of meat, andlived exclusively on a diet of fruit and vegetables.This ascetic life was aimed at the elevation ofthe soul during its temporary union with thebody. It maintained the soul and made it immunefrom corruption, ensuring it could return to itsdivine origin and enjoy supreme beatitude, thecontemplation of universal harmony. So severe wasthe regime that if the soul became “contaminated”in any way, the sentence was immediate damnation.But if the guilt was lighter, the soul would undergocertain purgatory-like tests during which it wouldincarnate many times into the bodies of animalsand vegetables, thereby allowing it at some laterstage to merge with the divine.The fundamental basis of Pythagoras’teachings taught that truth alone was to be spoken.Then, through silent contemplation, facts couldbe verified according to personal experienceand wisdom. Gradually the student acquiredconfidence in his own convictions, eventuallybecoming independent of the beliefs of others.In this way knowledge became intimately andindelibly imprinted in the mind of the initiate.This period of autonomous meditation, togetherwith the observance of certain rules of life lastedbetween two and five years.The Pythagoreans were divided into an innercircle called the mathematikoi (mathematicians) andan outer circle called the akousmatikoi (listeners). Inthe two degrees of Pythagoreanism the mathematikoiwere supposed to extend and develop mathematicaland scientific work, while the akousmatikoi focusedmore on the religious and ritualistic aspects of theteachings.KnowledgeLike Plato, Pythagoras regarded the acquisitionof knowledge as necessary preparation for themore serious task of looking within oneself…,eventually moving away from preoccupation withthe natural and mutable things of the phenomenalworld to an investigation of fundamental reality.This involved amongst other things, an in-depthcontemplation of mathematics, music, cosmologyand the ceaseless rhythms of the stars.The Pythagorean Tetrad according to Robert Fludd: Anothermodel of creation is the mathematical one whose source isthe Pythagorean number philosophy handed down in Plato’sTimaeus. The Monad generates the Dyad, and the Triadand Tetrad follow, the arithmetical progression continuingindefinitely. In the diagramme above, absolute darknessprecedes the Monad, the first created light. The Dyad is thepolarity of light and darkness, with which the Humid Spiritmakes a third. The polarisation of the four elements concludesthe foundation of the world, bringing the number of principlesto ten. Fludd borrowed this mathematical philosophy fromFrancesco Giorgio, whose De Harmonia Mundi (1525)also supplied him with his ideas of musical proportion as auniversal schema. (Godwin, Robert Fludd, 1979)The Rosicrucian Beacon -- September 2008

Pythagoras was said to havebeen able to translate the fundamentalprinciples of the universe into thelanguage of music and mathematics,and communicated them effectivelyto his disciples. The Pythagoreanswere not hermits, they did not livedetached from the world. Theycould stay in the school and devotethemselves entirely to the initiaticdisciplines or return to everyday lifeto continue their development athome.Pythagoras also expressed hisviews on politics: power had to reside with thewise and these were the initiates who had receivedThe Pythagorean tetractys.enough of the teachings to be able to exercise publicpowers in order to establish a non-tyrannicalregime. Government was to be oligarchic(governed by only a few) in character, witha background based on theocracy (divinelyguided) and wisdom.Numbers and HarmonyOne of the basic elements of Pythagoras' doctrineis that number is not only a quantitative arithmeticentity, but also a qualitative metaphysical principle.Numbers are the essence of all things, and their roleis to induce harmony and regulate the universe. Itwas within this harmony that the Pythagoreansbelieved that opposites could be reconciled.For example, the concepts of the boundlessand the limited are, from a numerical point ofview, a simple opposition of odd and even. Thedyad (that consisting of two parts) was a source ofTen Sets of Four ThingsNumbers 1 2 3 4Magnitudes point line surface solidElements fire air water earthFigures pyramid octahedron icosahedron cubeLiving things seed growth in length in breadth in thicknessSocieties man village city nationFaculties reason knowledge opinion sensationSeasons spring summer autumn winterAges of a person infancy youth adulthood old ageParts of livingthingsbodythree parts ofthe soulOne particular triangular number that the Pythagoreans especially liked wasthe number ten. It was called a Tetractys, meaning a set of four things. ThePythagoreans identified ten such sets as the table shows.opposites and the Pythagoreans composed tablesrepresenting these opposites, which togethersuggested harmony. Rosicrucians will recognisein this the "Law of the Triangle" where one thingcombines with another to produce harmony in athird phase. Pythagoras taught his students thatby focusing on numbers, they could calm andpurify the mind and ultimately experience truehappiness.This “doctrine of opposites” wasfundamental for the Pythagoreans. Theyunderstood that the ultimate substances of all things,both material and immaterial, are numbers, whichhave two distinct and complimentary aspects: thephysical and the abstract individualised as dyads:left and right, male and female, etc. Because hisstudents were sworn to secrecy and nothing hetaught was written down, the inner workingsof the Pythagorean number philosophy werelost within a few generations of his death. ButPythagoras was said to have been ableto able to translate the fundamentalprinciples of the universe into thelanguage of music and mathematics.we do know that the first ten numbers were ofparticular significance. Together they constitutedthe tetractys, (a triangular figure consisting of tenpoints arranged in four rows: one, two, three,and four points in each row) which, accordingto Pythagoras, was an image of the created andeternal realms.One denotes the primordial unity at thebasis of creation. Two, the dyad, represents the firststep of creation: duality. Three represents bringinginto being (the Rosicrucian Law of the Triangle).Four represents completion. Five representsThe Rosicrucian Beacon -- September 2008

Pythagoras is here shown quantifying the weight of the bellsand glasses, plucking the monochord with measured weights,and arguing the finest points of dissonance [comparingflute lengths] with Philolaus. Clockwise from top left: thehammers in the Jubal [from the Old Testament] smithy;playing tuned bells and water filled cups; experimentingwith weights on the end of fixed length strings; and on thelength of pipes to determine the exact ratios of consonantsounds one to another.reconciliation and concord. Six, the first perfectnumber, represents a state of health and balance.Seven represents virginity; as it can’t be dividedby any other number other than itself, it bringsorder to nature. Eight is associated with safety andsteadfastness, balancing and regulating everythingin the universe. Nine brings things to fruition. Ten isthe greatest number of all, for it holds the universetogether and manifests all the laws of nature.Music and HarmonyWhile the early Chinese, Hindus, Persians,Egyptians, Israelites and Greeks employedboth vocal and instrumental music intheir religious ceremonies, as well as tocomplement their poetry and drama,Pythagoras raised the art to its true dignityby demonstrating its mathematical foundation. Heis now generally credited with the discovery of thediatonic scale (the seven-note musical scale used inWestern music).Having first learned the divine theory ofmusic from the priests of the various Mysteries intowhich he had been accepted, Pythagoras ponderedthe laws governing consonance and dissonance forseveral years. How he stumbled upon the answerto these reflections is unknown, but the followingexplanation is given by Iamblichus.One day, while Pythagoras was passing ablacksmith’s shop, he heard the sound of hammersstriking a piece of iron against an anvil. He noted thatthe sounds made by the hammers were all different butthat except for one, they were in perfect harmony. Herecognised the consonances: the octave, fourth and fifth,while he noticed that the dissonance was the whole stepbetween the fourth and fifth. Realising that with divinehelp he had discovered what he had been searchingfor, he entered the shop. After carefully observing theblacksmith’s work, and after a lot of tests, he found thatthe tone depended on the weight of the hammers.By noting the variances in pitch betweenthe sounds made by large hammers and thosemade by smaller implements, and carefullyestimating the harmonies and discords resultingfrom combinations of these sounds, he gained hisfirst clue to the musical intervals of the diatonicscale. After carefully examining the tools andnoting their weights, he returned to his house andconstructed an arm of wood so that it extendedout from the wall of his room. At regular intervalsalong this arm he attached four cords, all of likecomposition, size and weight. To the first of thesehe attached a twelve-pound weight, to the seconda nine-pound weight, to the third an eight-poundweight, and to the fourth a six-pound weight.These different weights corresponded to the sizesof the blacksmiths’ hammers.Pythagoras then discovered that the first andfourth strings when sounded together producedthe harmonic interval of the octave, for doublingthe weight had the same effect as halving thestring. The tension of the first string being twicethat of the fourth string, the ratio of their tensionwas 2:1, or duple. Similarly he ascertained that thePythagoras cured many ailments of the soul,mind and body by having certain speciallyprepared musical compositions played.first and third string produced the harmony of thediapente, or the interval of the fifth. The tension ofthe first string being half again as much as thatof the third string, the ratio of their tensions was3:2, or sesquialter. Similarly, the second and fourthThe Rosicrucian Beacon -- September 2008

strings, having the same ratio as the first and thirdstrings, yielded a diapente harmony.Continuing his investigation, Pythagorasdiscovered that the first and second stringsproduced the harmony of the diatessaron or theinterval of the third; and the tension of the firststring being a third greater than that of the secondstring, their tension ratio was 4:3, or sesquitercian.The third and fourth strings, having the sameratio as the first and second strings, producedanother harmony of the diatessaron. Accordingto Iamblichus, the second and third strings hadthe ratio of 8:9, or epogdoan.The key to harmonic ratios is hidden inthe Pythagorean tetractys already mentioned.The tetractys is made up of the first four numbers,1, 2, 3 and 4, which in their proportions revealthe intervals of the octave, the diapente and thediatessaron. 2Healing MusicPythagoras cured many ailments of the soul, mindand body by having certain specially preparedmusical compositions played in the presence of thesufferer or by personally reciting short selectionsfrom such early poets as Hesiod and Homer.In his university at Crotona it was customaryThe tablet being held at the feet of Pythagoras in Raphael’sSchool of Athens where Pythagoras is explaining themusical ratios to a pupil, shows the mathematical andmusical harmonies of the universe with the tetractys at thebottom.for the Pythagoreans to open and close each daywith songs. Those in the morning were calculatedto clear the mind from sleep and inspire it to theactivities of the coming day. Those in the eveningwere of a soothing, relaxing mood conducive torest. At the vernal equinox, his disciples gatheredin a circle around one of them who led them insong whilst playing a lyre.Pythagoras’ therapeutic music is describedThe Pythagoreans believed thateverything in existence had a voice andthat all creatures were eternally singingpraises to the Creator.by Iamblichus as follows: “And there are certainmelodies devised as remedies against the passions of thesoul, and also against despondency and lamentation,which Pythagoras invented as things that afford thegreatest assistance in these maladies. And again, heemployed other melodies against rage and anger, andagainst every aberration of the soul. There is alsoanother kind of modulation invented as a remedyagainst desires.” 3Music of the SpheresPythagoras conceived the universe to be an immensemonochord, with its single string connected at itsupper end to absolute spirit and at its lower end toabsolute matter. The cord in other words, stretchedbetween heaven and earth.Counting inward from the circumferenceof the heavens, Pythagoras, according to some,divided the universe into nine parts…, or accordingto others, into twelve parts. The twelvefold systemwas as follows: The first division was called theempyrean, or the sphere of the fixed stars, and wasthe dwelling place of the immortals. The secondto twelfth divisions were (in order) the spheres ofSaturn, Jupiter, Mars, the sun, Venus, Mercury, andthe moon, and fire, air, water and earth.The names given by the Pythagoreans to thevarious notes of the diatonic scale were, accordingto Macrobius (a 5 th century CE Neoplatonistphilosopher), derived from an estimation of thevelocity and magnitude of the planetary bodies.Each of these gigantic spheres as it rushedendlessly through space was believed to sound acertain tone caused by its continuous displacementof the æthereal diffusion. As these tones were amanifestation of divine order and motion, it mustnecessarily follow that they partook of the harmonyThe Rosicrucian Beacon -- September 2008

of their own source. Thus Saturn, the farthestplanet, was said to give the flattest note, while theMoon, the nearest, gave the sharpest.The Greek initiates also recognised afundamental relationship between the individualheavens or spheres of the seven planets, and theseven sacred vowels. The first heaven uttered thesound of the sacred vowel Α (Alpha); the secondheaven, the sacred vowel Ε (Epsilon); the third, Η(Eta); the fourth, Ι (Iota); the fifth, Ο (Omicron);the sixth, Υ (Upsilon); and the seventh heaven,the sacred vowel Ω (Omega). When these sevenheavens sing together they produce a perfectharmony which ascends as an everlasting praise tothe throne of the Creator. Although not explicitlystated, it is probable that the planetary heavenswere considered as ascending in Pythagorean orderbeginning with the sphere of the moon, whichwould be the first heaven.The Pythagoreans believed that everythingin existence had a voice and that all creatures wereeternally singing praises to the Creator. Man failsto hear these divine melodies because his soul isenmeshed in the illusion of material existence.When he liberates himself from the bondage of thelower world with its sense limitations, the musicDante, in his Divine Comedy describes Heavenas an eternal world of light and music.of the spheres will again be audible as it was in theGolden Age. Harmony recognises harmony, andwhen the human soul regains its true estate, it willnot only hear the celestial choir but also join withit in an everlasting anthem of praise to that EternalGood controlling the infinite number of parts andconditions of Being. 4The Dream of ScipioAmong the many writers who were inspired bythe Pythagorean teachings, the most important wasthe Roman statesman and philosopher Cicero whowrote the Somnium Scipionis (The Dream of Scipio)found in the sixth and final chapter of his work DeRepublica (On the Republic, 54-51 BCE).Modelled on Plato’s Republic, it tells a storyabout Publius Cornelius Scipio Aemilianus, thedestroyer of Carthage, who was discussing somephilosophical and political topics with friends. Henarrates a dream he had had a few years beforewhilst serving in North Africa as military tribuneof the fourth Legion. During his time there, he hadIn the Pythagorean concept of the music of the spheres, theinterval between the earth and the sphere of the fixed starswas considered to be a diapason, the most perfect harmonicinterval. The following arrangement is most generallyaccepted for the musical intervals of the planets between theearth and the sphere of the fixed stars: From the sphere of theearth to the sphere of the moon, one tone; from the sphere ofthe moon to that of Mercury, one-half tone; from Mercury toVenus, one-half tone; from Venus to the sun, one and one-halftones; from the sun to Mars, one tone; from Mars to Jupiter,one-half tone; from Jupiter to Saturn, one-half tone; fromSaturn to the fixed stars, one-half tone. The sum of theseintervals equals the six whole tones of the octave.paid a visit to Masinissa (238-148 BCE) the king ofNumidia (present-day Algeria), a great friend of hisgrandfather Scipio Africanus.On one occasion while at dinner the kinghad praised his grandfather. Following this Scipioretired for the night and dreamt thathis grandfather appeared and conductedhim on a journey to the Milky Way, thedwelling place of the souls of the departedwho awaited rebirth. Here Scipio Africanus showedhis grandson the arrangement of the planets andthe music of the spheres, with the purpose ofspiritually raising him and to demonstrate howunimportant terrestrial things are in comparisonwith the celestial.In his Somnium Scipionis this is how Cicerospeaks of the music of the spheres: “That is thesound produced by the impetus and momentum of thespheres themselves. It is made up of intervals which,though unequal, are determined systematically by fixedproportions. The blend of high and low notes producesan even flow of various harmonies. Such vast motionscannot sweep on in silence, and nature ordains that lownotes should be emitted by one of the boundaries and highnoted by the other. From the uppermost of the heavenlyorbits (that which carries the stars) comes a high notewith frequent vibrations, in that its cycle is more rapid.The deepest note emanates from the lowest orbit, that ofthe moon.“The earth, which is the ninth sphere, remainsfixed and immobile in one place, filling the central10The Rosicrucian Beacon -- September 2008

position of the universe. Those eight rotating spheresof which two (being an octave apart) produce the sameeffect, give out seven distinctive sounds [diatonic scale].According to their intervals, that number is more or lessthe lynchpin of everything. By imitating this system withstrings and voices, experts have succeeded in openingup a way back to this place [the divine], as have otherswho, in their life on Earth, have applied their outstandingintellect to heavenly subjects.“Filled with this sound, people’s ears have becomedeaf to it. Hearing in fact, is the most easily impairedof all your senses. For instance, where the Nile comeshurtling down from the mountain peaks at a place calledcatadupa, the local inhabitants have lost their sense ofhearing because of the loudness of the roar. The noise ofthe whole universe then, revolving as it does at enormousspeed, is so loud that human ears cannot take it in, justas you cannot look straight at the sun because your sightand vision become overwhelmed by its rays.”Dante, in his Divine Comedy (written between1308-21 CE) describes Heaven as an eternal worldof light and music. He writes of light, the symbol ofspiritual elevation, reaching through the path thatfeatures in the Divine Comedy. The music of thespheres is illustrated as a choir of the angels, of thesaints and of the blessed ones.Both these writers, while presenting the gloryof God, introduce those dreams that Macrobiusclassified as the three true dreams:1. The somnium dream to be deciphered as thatwhich is given by nature (as in the SomniumScipionis and from the pedagogic character ofthe work of the Divine Comedy).2. The oraculum dream, the prophecy on thefuture as in the case of Scipio Africanus (inthe Somnium) and Brunetto Latini, Guido delDuca and Cacciaguida (in Hell, Purgatory andParadise in the Divine Comedy).3. The visio dream, the vision of what will happen,gives a vision of the ultra mundane realityor the Milky Way (in the Somnium) and Hell,Purgatory and Paradise (in the Divine Comedy).AfterwordIn modern times we have photographed the musicof the cosmos with the Chandra X-ray OrbitingObservatory, in the rippling of the dust and gasclouds in the constellation of Perseus for example. Orwe can hypothesise it, as did the French physicistsMarc Lachièze-Rey and Jean-Pierre Luminet in theimmensely small subatomic world of superstrings.To many people we have lost the sense of the infiniteThe Divine Monochord of Robert Fludd: The three realmswith their divisions are set out along a monochord. To theimmediate left of the string Fludd specifies the members ofeach realm [giving to the empyrean hierarchy the Greek namesof Epiphaniae (apparitions), Epiphonomiae (voices), andEphiomae (acclamations].To each is assigned a note of the scale, from low Gfor the Earth (the Greek letter Gamma) up through twooctaves to “gg” for the highest division of the empyrean.The proportions work as follows: the Proportio dupla (2:1)from the Earth to the Sun becomes the octave interval fromGamma to G. On the right are the Greek names of the musicalintervals corresponding to each proportion: Disdiapason(double octave = 4:1); Diapason (octave = 2:1); Diapente(fifth = 3:2); and Diatessaron (fourth=4:3).There is however an error in the Diapente materialis:it should join the Sun’s G to the C of fire, as should thecorresponding proportio sesquialtera. And for the tones andsemitones to be correct (to the right of the string), we have toimagine the Fs as sharp. (Godwin, Robert Fludd, 1979)that exists both within and beyond us, and thebeauty of the “truth” of which we are all a part. Asthe German poet and philosopher Novalis (1772-1801) said: “Within and around us is eternity with itswaves, its past and its future.”1. Nicholas Cook, Music, A Very Short Introduction, ISBN:0-19-285382-1.2. This section adapted from Manly P Hall, “ThePythagorean Theory of Music and Color” in The SecretTeachings of all Ages (Copyright not renewed).3. Ibid.4. Ibid.The Rosicrucian Beacon -- September 200811

y Einar Einarsson, FRChether individually or ingroups, many Rosicrucians involvethemselves in what is generallycalled spiritual or metaphysical aid.Sometimes petitioners for assistance(usually for healing) will ask the person or groupto “pray for them.” Whereas such requests arealways taken seriously and acted upon, theysometimes betray a misunderstanding of the natureof Rosicrucian healing work and particularly thenature of “God.”Metaphysical helpers have often erroneouslybeen regarded as privileged people with directlines of communication with the Divine that is notavailable to others outside this elite circle of healers.For surprisingly many people seeking metaphysicalhealing, God is conceived in anthropomorphicterms, usually as a wise old man, but also asan authoritarian ruler who arbitrarily afflicts orexalts people on whims of fancy, shortening orprolonging lives without rhyme or reason.Of course this does not mean that prayeris wrong; praying for assistance in overcomingsome overwhelming problem such as impendingfinancial disaster or poor health, is without doubtperfectly permissible if done with deep sincerityand a sense of universal justice for all involved.Advanced mystics however, and especially great12The Rosicrucian Beacon -- September 2008

For surprisingly many people seeking metaphysical healing,God is conceived in anthropomorphic terms, usually as awise old man.masters and avatars, have and continue to beknown for the deep nature of their prayers, someof which grace the pages of inspirational books.But a unique feature of their prayers is that theyseldom ask for earthly or personal favours. Theyare more akin to acts of gratitude, reverence andworship than any specific requests for personalassistance. And when assistance for anyoneis involved, it is almost always assistancefor someone else, not the petitioner him orherself.There is something deeply satisfyingin appealing to the highest authority we know (callit God) for the welfare of another person. In timesof crisis, appealing to God for our own welfare isperfectly justified, but in the vast majority of cases,and these occur almost daily in the life of everytrue mystic, the appeal is for someone else or somegroup of people in need.And if there is anything we wish to appealfor personally in our prayers, there are few betterthings we can do than to ask deeply and sincerelyfor more personal responsiveness to the sufferingand needs of others. Rosicrucians ask the Godof their understanding to make them worthy ofand responsive to the highest form of love theyknow..., and that often manifests in a deep desireto assist someone or some group of people in need.They know they that this love is what they needmore than anything else, and they attract it by themanner in which they live their lives and conductthemselves in their moments of quietude andattunement with the Cosmic.The Pantheistic MysticTo find a solid foundation for mystical work, wemust elevate our concept of divinity to the mostuniversal and all-encompassing form we know.We must understand that God is not made in theimage of man. God is beyond all human forms.What we perceive as God, can never be more thana very rough outline of what God actually is. Nomind can ever encompass all that God is.To a pantheist mystic, God is immanent inthe entire Universe and indeed beyond it. God ispresent in everything from the tiniest to the largeststructures there are. “The Cosmic” is a word usedto label one aspect of God, namely, the aspectthat contains everything we can know about Godwhilst still human. Being but one manifestationof God, it may have limits definable by science,though God “itself” cannot have limits. Godincludes all, and we are therefore all parts of God.The life and power of God flows through us andmanifests outwardly as sanctity and goodness tothe extent we allow it…, no more, no less.This may be intellectually hard to accept,but in moments of inspiration, some mystics feelemotionally within themselves a oneness withThere is something deeply satisfying inappealing to the highest authority we knowfor the welfare of another person.a sort of universal and impersonal yet intimatecreative power. With no warning, they are suddenlyoverwhelmed by feelings of intense love for thetotality of Creation, for God. And this love spreadsout to all people, indeed to all living things. Suchfeelings can seldom be expressed in logical words,but are nevertheless hinted at through analogies.Paul, the early Christian author of severalof the books in the New Testament, said that allfollowers of the new religion were “one bodyin Christ.” Taking the early Christian belief thatChrist was the son of God and his followers weretherefore “one” with him, the statement can berephrased as “we are all united in one God,” or“we are all part of one God.”The Rosicrucian Beacon -- September 200813

Each cell is an individual living being imbued with arudimentary consciousness.Working Co-operativelyExtending this analogy further; our body consistsof billions of individual cells. Each cell, whetherpart of the brain, bones, organs or muscles, is anindividual living being that is born, dies after alifespan ranging from a few weeks to many years,and is imbued with a rudimentary consciousness.Having a keen instinctive interestin our own wellbeing means that we carefor our bodies and by extension, we carefor its tiniest living components, its cells.But groups of individual cells must regularlybe sacrificed for the sake of the whole. We trimour nails, cut out corns and calluses, and evencauterise infected sores, and cells by the millionare sacrificed as a result. How does this affectour interrelationship to the single cell? Is it in anyway analogous to God’s relationship to individualhuman beings?If you hesitate with these questions, think ofa more understandable analogy. Imagine yourselfas drafted into a vast labour force for the purposeof building an Egyptian pyramid! Some recruitsmay rebel and try to escape from the camp. Otherswill resign themselves to their situation and workjust hard enough to escape punishment. But asmall group believes they are participating in aglorious work that will stand for ages as a lastingmonument to some transcendent collective ideal,and they sacrifice all they have for that ideal.The workers in this last group are mostlikely to be the survivors and the ones that riseto positions of authority and decision making.Their cooperative and constructive attitude is likethat of true mystics everywhere in that they do allthat is demanded of them when challenges haveto be overcome as they place the interests of theircommon transcendent ideal above all else. Mysticsrightfully use their personal powers to the best oftheir ability just as an individual blood cell rushesto the site of an infection in order to begin theprocess of healing.Spiritual PowerMetaphysical healers are aware of the larger,divine power in which they have a share. Theyare free to call for the help of this creative cosmicpower by clearly visualising a constructive goaland releasing it to the Cosmic Mind. They are alsofree to call upon this power for their own benefitbut seldom do so, electing instead almost alwaysto direct it elsewhere to those who need it most.When we undertake to treat a sufferer,we are well aware that we are only a channel forthe unlimited healing power of the Cosmic. Thepsychic power we can accumulate in order toaccomplish psychic healing is puny in comparisonto the power available to us to direct to the afflictedby appealing to the spiritual power that rules ourMetaphysical healers are aware of the larger,divine power in which they have a share.very destiny. By cooperating with the Cosmic,we become its partner and confidant and havesupreme confidence in universal justice and theceaseless operation of the one immutable law thatwe know operates in the lives of all creatures: theLaw of Karma.Mystics rightfully use their personal powers to the best oftheir ability just as an individual blood cell rushes to the siteof an infection in order to begin the process of healing.14The Rosicrucian Beacon -- September 2008

y Paul Goodall, FRCGardening is an active participation in thedeepest mysteries of the universe.- Thomas Berry (Historian b.1914)ll OF us, I’m sure, if we arefortunate enough to have space for agarden, enjoy being close to our plants.Small or extravagantly large, eachgarden is a microcosm of hiddenenergies that on occasion we feel particularly intouch with. We can't put a finger on precisely theeffect that our self-created bit of nature has onus, but when we feel physically tired or mentallydrained, our gardens seem to have a magicalability to leave us calm in body and invigorated inthought. They are also havens of inspiration andmany a poet and writer has benefited from theircaptivating spell. We might say that the “Book ofNature” is a veritable text, full of divine meaning,if we know how to interpret its manifold pages.From a Rosicrucian perspective weunderstand this in terms of the Universal Mindand pantheistic philosophy where God is seen asbeing and residing in everything in the materialand immaterial realms. This can be complementedperhaps by the traditional belief in India thatThe Rosicrucian Beacon -- September 200815

The inner alchemy of plants is manifested in a very realchemical process called photosynthesis.plants are in perpetual meditation and attuned tothe primal mantra Om, which is breathed out bythe Sun and sent to Earth. This is succinctlyand beautifully summed up by Wolf-DieterStorl in his 2001 edition, Pflanzendevas (Thespiritual nature of plants):"The primal mantra, embodied in light,is transmitted to us by plants in a life-giving process.Only plants are able to connect in this way the celestialand mundane realms. In the sacred language of theVedas plants are designated by the word osadhi. Theword is made up of osa (burningtransformation) and dhi (vessel).In this sense plants can be regardedas vessels for the metamorphosis ofthe cosmic fire." 1This is a profoundmystical viewpoint that seesplants at the centre of analchemical process of life, asagents between the sun andus. While we might disagreewith some of the metaphysicalprinciples in this passage, asRosicrucians we can certainlyidentify with the cosmic essencebeing evoked.Plant AlchemyBut returning to the quiet of ourgardens, as we silently reflect onthe greenery and life all aroundus, do we think of the vibratoryenergies manifesting andchanging within it before our very eyes? Plants arecontinually working an internal alchemical processof transmutation; don’t we just marvel at thosetime-lapse sequences in nature documentarieswhere we can observe their outer growth andtransformation in such fascinating brevity anddetail?This inner alchemy is of course manifestedin a very real chemical process called photosynthesisthat is instigated by the photons of light generatedby the sun. And this is where the Hindu viewpointexpressed in the quotation above contrasts, butalso resonates in a deep spiritual way with real lifescience. Photosynthesis is the way a plant makesfood for itself. The pigment chlorophyll in the“green” part of the leaves captures energy fromthe sun and this powers the building of food fromvery simple ingredients, carbon dioxide and water.Water, containing valuable nutrients and minerals,is drawn out of the soil by the plant’s roots andOur gardens tend to gravitate more towardthe earth element with some emphasis on thewatery side.passed up through the leaves where they mix withcarbon dioxide from the air and are convertedinto sugars that are absorbed by the plant to makeit grow. During this process the plant releasesThe use of the elements in Japanese Zen gardens is self-evident,, being loaded withesoteric symbolism and havens of deliberate manipulation of plants, water, rocks andarchitectural features, together with the use of wind, fire and suchlike to increase theatmosphere of spiritual tranquillity.16The Rosicrucian Beacon -- September 2008

oxygen, and together with the absorption of carbondioxide, performs a vital function in maintainingthe atmosphere of our planet.The ElementsTaking stock of all the components in this energycycle, we can see a working example of theinteracting alchemical elements of Earth, Water,Air and Fire. Rudolf Steiner, the founder ofthe Anthroposophical movement, saw the fourelements reflected in the constituent parts of theplant as follows:• Roots = Earth• Leaves = Water• Blossom = Air• Seed = FireIf we read the article “The Fire Within” in the June2008 edition of the Rosicrucian Beacon we canperhaps make our own comparisons regardingthe rotation of the elements operating in plantsand humans. It’s not hard to find an underlyingcomplementarity between the two; especially ifkeeping in mind the Hindu philosophy outlinedabove.The use of the elements in Japanese Zengardens is self-evident; being loaded with esotericsymbolism and havens of deliberate manipulationof plants, water, rocks and architectural features,together with the use of wind, fire and suchlike, toincrease the atmosphere of spiritual tranquillity. Wein the West tend to be a bit more conservative andremain within traditional and national archetypalmodels of which there are quite a few. Not that thereis anything wrong with that, of course. We get themost out of our gardens by remaining within ourcultural parameters and the kinds we identify within the West are the cottage garden through to moreformal arrangements. Ours tend to gravitate moretoward the earth element with some emphasis onthe watery side; whereas the Japanese seem tocombine all the elements in theirs.Perhaps we also tend to work toomuch between a functional approach andone of aesthetic design where, for example,we want the patio to be large enough fora table, six chairs and a barbecue. In asmall garden this might have a detrimental effect,being less conducive toward achieving a haven ofpeace and calm. A medium sized or large gardencan have all the stops pulled out and there willbe ample room to experiment. One can howevercombine functionality and beauty, even with someA lunar calendar is indispensible in the tradition of lunargardening.symbolic content. Read up on Japanese gardens tosee what would be useful to you.Heavenly CyclesFollowing the dictates of cosmic law the energy ofa plant is never stationary; there is always change,whether in a daily, monthly or yearly rhythm.The all-important cycle is of course the annualrevolution of the earth around the sun, givingus the four seasons. But there is also the ancienttradition of lunar gardening where planting andThe energy of a plant is never stationary;there is always change, whether in a daily,monthly or yearly rhythm.harvesting is carried out according to the lunarcycle. Passages in the works of Homer and Hesiodindicate that the Greeks used lunar months.Hesiod, in his Works and Days of the 8 th centuryBCE, showed that he often used the constellationsto plan the planting and harvesting of crops. InThe Rosicrucian Beacon -- September 200817

more modern times this system died out becauseof the increase in the use of fertilizers but in recentdecades the practice has been revived, largely dueto Steiner’s biodynamic agricultural system that hedeveloped in the 1920s.Lunar GardeningAs we have been discussing lunar cycle basedgardening, we might well ask, how does it work?There appear to be a combination of lunar effectssuch as the differing amounts of light reflectedfrom the moon, its gravitational pull on plantOur gardens are temporary environmentsthat allow us some respite in a world thatcan seem the opposite to what one expectsfrom something that is innately divine.fluids, the tidal effect on the water table and thedistortions in the Earth’s magnetic field.Lunar gardeners believe the moon’sgravitational pull affects the flow of moisture inthe soil. This effect would be strongest at the newand full moon phases, when the sun and moonare approximately lined up with the earth. It isweakest at first and last quarter moon phases. So,to take advantage of the lunar cycle, a gardenerwould avoid turning the soil in his or her gardenwhen it contains the most moisture which is duringthe new and full moon period. This increasedmoisture encourages seeds to sprout and grow,especially with the light of a full moon since thisis thought to have an effect on seed germinationon the grounds that exposure to light enhances theprocess.One particular modern advocate of thismethod of gardening is Maria Thun, whose bookson this subject have influenced gardeners andfarmers throughout the world. There is now anabundant literature on the subject of gardeningby the moon, and annual lunar calendars havebecome indispensable for many gardeners.Practical SuggestionsThere are several practical things we might do tohelp stay in touch with the natural world of ourgardens. Concerning the moon and its effect, goout into the garden at night and just sit or standstill and quietly sense how the various energies areat work during the different phases of the lunarcycle. Try to empathise with how the plants areexperiencing the moon’s influence. Gently holdthe leaves or trunk and try to feel the vibrationalenergy within. Do this in daytime as well, pickingup on the cosmic essence of the sun, giving lifeto all that you see. Breathe in the cosmic raysand imagine the plants doing the same. Try theseexercises at different times of day. As you attuneyourself to the subtle patterns of ebb and flow, soyou will deepen your rapport with the plants inyour garden.But to get back to our opening paragraphmusing on the beneficial effect that gardens giveus: we find them as temporary environmentsthat allow us some respite in a world thatcan seem at times the opposite of whatone expects from something so innatelydivine and wholly part of the cosmic.During our physical time on Earth weencounter the bad or dark things in lifeas well as the good. This is unavoidable and ispart and parcel of our progress towards selfknowledge.But considering the plants of ourgarden, they have their roots in the darknessand shoots in the light, and their sustenance isgained from both worlds..., above and below.We can learn from them that the path of ourspiritual progress involves bringing these twometaphysical polarities of light and dark, sun andmoon, together in ourselves in mutual harmonyin our eternal quest to move closer to God.1. English quotation from Christopher McIntosh, Gardens ofthe Gods, I.B. Tauris, 2005, p.138.This “moon clock” lets the gardener know when it is highand low tide as this phenomenon affects the level of moistureavailable in the soil for plants.18The Rosicrucian Beacon -- September 2008

Often in our lives we feelthe need for purification.Usually this takes the form ofa simple physical cleansingsuch as washing our clothes,having a bath or shower ordoing the housework. Thereare occasions however, whenwe may feel the need forpurification, or cleansing, of amore spiritual nature.by Carolyn Evans, SRCPIRITUAL cleansing oftentakes the form of drinking a glass ofpure water and washing our handsand face before meditation, therebysymbolically cleansing ourselvesboth internally and externally. We may sometimesinclude a prayer in which we ask for purificationso that we may be worthy of attaining higherattunement. Such methods of purification are veryhelpful, yet there are situations at times when wefeel the need to take more drastic measures.We human beings have a great capacity tocreate atmospheres which may be either positiveor negative, for each time we emit a thought ithas an effect upon the surrounding atmosphere.We have all heard or read at some time or otherThe Rosicrucian Beacon -- September 200819

of so called “haunted houses” whichhave elicited the attention of psychicinvestigators. Many of these psychicinvestigators have concluded thatthese “hauntings” are not truehauntings at all; that so-called“ghosts” have long passed on intoother realms. Instead it is arguedthat when an intensely emotionalevent such as a tragedy has occurredin part of a building or an areaoutdoors, then that very emotioncharges the whole atmosphere withthe vibrations of these tragic events.Often the morbid dwelling uponsuch events by others can keepthe emotional atmosphere highlycharged, to such an extent indeed, that thosesensitive to such things are, many years later, ableto register them.We Create AtmosphereTo a similar extent we create atmospheres withinour own homes or places we visit. For example,an atmosphere of great joy and happinessmay be created after a positive event suchas a marriage or a birth. An atmosphereof peace, harmony and at-one-ment willfollow a meditation whereas an atmosphereof disharmony and distress will prevail after anargument or tragedy.Sometimes, through no apparent fault ofour own, we may experience distress whilst in aparticular location and if this distress should beintense or prolonged it may have such an effectupon the atmosphere of that place thatwe can feel uncomfortable, even thoughthe original stressful cause has gone.Moving house is known tobe stressful. As well as the generalupheaval of moving our family and ourpossessions to a new home, we may feeluncomfortable with the atmospherecreated by its previous occupants.There are many methods, however, forthe cleansing of negative vibrations soas to make places pleasant to visit or tolive in.One method, of course, is to bemore positive in thought and emotionduring our everyday lives. Thisway we can avoid creating negativeSpiritual cleansing may take theform of drinking a glass of purewater…atmospheres or fuelling anynegativity that is already present.The constant practise of meditationis very effective in raising not onlyour own vibrations but also thosearound us, quite apart from thebenefit it brings by increasingour personal happiness and wellbeing.Cleansing MethodsThere are many cleansing ritualsfor houses and other places; orwe may even make up our own.After all, it is the intent that isimportant. Many people prefer theuse of water for such cleansingpurposes. Water can be blessed and dedicatedfor the use of spiritual purification merely by theprocess of holding our hands, palms downward,over it and saying a prayer for support in ourwork of purification. The water can then besprinkled throughout the house or over the areaof land affected.Be more positive in thought and emotionduring our everyday lives. This way we canavoid creating negative atmospheres.Salt water is also verygood as a psychic cleanser,being well known to havea neutralising effect.Salt water is also very good as a psychiccleanser, being well known to have a neutralisingeffect. However, some people when performingsimple cleansing ceremonies like to use all fourelements, such as a candle for purification by fire;incense for air; salt, soil or gemstones for earth;and water, coupled with prayer andmeditation in each affected room. Itoften helps to give the room a thoroughphysical cleansing first.There are also various scents oroils which can be used for purificationpurposes when burned within a roomor outdoors. Probably the most wellknown of these is sage, a great favouriteof the Native American Indians.Another is bergamot, an aromatic herb,which was used by European occultiststo “ward off all evils.”Some may prefer to use purelymeditative techniques such as thevisualisation of pure white or goldenlight, cleansing the negativity away, or20The Rosicrucian Beacon -- September 2008

the light of various other colours depending uponthe individual preference. The chanting of vowelsounds also has a beneficial effect, as does thevisualisation of certain symbols.Recently this very simple method wasbrought to my attention: I was advised that 108repetitions of the vowel sound AUM wouldeffectively exorcise any place of any negativity,whatever its manifestation. Recognising that 108is a mystical number, I took the person at theirword and tried it, finding it to be the mosteffective method yet for me.The use of the circle as a symbol hasbeen found very effective, either visualised assurrounding the walls of a room or a house in aprotective manner, in the form of a hoop of purewhite or golden light, or drawn physically with afinger, or a burning stick of incense. Yet anothermethod is the visualisation of the whole house orarea being encased in a protective dome of whitelight.Universal symbols such as the pentagram,the Star of David or the pyramid can beincorporated or any other symbol that is felt tobe necessary.Sometimes it is not possible to actuallyvisit the place concerned. All that is needed thenis to form a picture in our mind’s eye of the placeor property to be cleansed and to visualise thecleansing taking place there. This method can beof use to us psychologically if we wish to removeSome may prefer to use purely meditativetechniques such as the visualisation ofpure white or golden light, to cleanse thenegativity away.our attachment from a place in which we haveexperienced unhappiness in the past. I wonderwhether it is the actual place that we exorcise, orwhether it is nearer the truth to say that it is ourminds that are released from it.Purifying OurselvesAt those times when we feel the need for apurification of ourselves, physical fasting and thedrinking of plenty of water is suggested. However,this may not always be practical for people withdelicate digestive systems or certain medicalproblems although most of us will derive benefitfrom drinking plenty of water and following areasonable diet. Again, visualisation may helpSome may prefer to use purely meditative techniques.if, when taking a bath or a shower, we visualisethe water giving us more than a mere physicalcleansing. We can imagine the cleansing actionof the water extending its action to our aura andpsychic body, or as cleansing our whole being.There are also various cleansing and relaxingaromatherapy oils which can be added to thebath water.We are all guilty at times of holdingon to situations from the past which weneed to release. Here meditation can beof help. Whilst in meditation we cancreate a symbolic picture of the situationwe wish to let go of and imagine that situationbeing cut away or cast away from us, asking theCosmic or the God of our hearts to take care ofit. Even so, some people feel concern as to wherethe negativity goes after the purification hasoccurred. There are various methods, of course,to deal with the dispersal of the negative energy.It can be visualised as being burned up with fire,washed away with water, or transformed intothe light. Yet all we really need to do is to hold inour minds and hearts the assurance that it will betaken care of by the Cosmic or God of our Heartsand that it will be returned to a place where it willdo no harm, ready to be recycled again into theprocesses of the Universe.The Rosicrucian Beacon -- September 200821

y Hélène Bernard, SRCThis is the second article in our threepartseries about the Cathars. HélèneBernard has written a short story of thelife of one of the most prominent Catharsof the Languedoc in the south of France,a Good Woman or Bona Femna inevery senses of the word.Part 2Esclarmonde de Foix1155 - 1240n the year of grace 1155, inthe heart of the Occitan country,in a majestic castle overlooking theriver Ariège, a second child wasborn to Lady Zebelia Trencavel deCarcassonne, and Roger Bernard, Countof Foix. It was a little girl, and the wonderful andpredestined name of Esclarmonde was given toher. It was from this haunt, a real eagle’s nestperched on a mountaintop, that her father, astrong and loud man, managed his estates.The house of Foix was of Iberian origin,hailing and went back to Adcantuan who hadfought against Caesar. Heir to the manor of22The Rosicrucian Beacon -- September 2008

Foix through the counts of Commingesof Merovingian stock, it became, underthe names of the counts of Carcassonneand Couserans, titular to the county ofFoix around 1068. The feudal rule ofthe counts of Foix crept into the AriègeValley and consisted of many manors, themajority of which were established underthe reign of Charlemagne.Through Andorra and Urgel, thecounty was directly connected with theIberian Peninsula. In the central Pyreneesits sentinels on the steps of Spain werecalled Montcalm, Vil-de-Soc, Siguer,Aston, and I’Hospitalet, while Aulus andLuchon led to Gascony. Confident in themotto Custos Summorum, “guardiansof the high plateaus,” and under theprotection of powerful armouries, thewalls of the monumental and solitarydwelling sheltered the happy childhoodof Esclarmonde.Idyllic DaysIn 1162, when Esclarmonde was sevenyears old, her father married off hisoldest daughter, who was born from hisfirst marriage to Cecile of Barcelona. On theoccasion of these magnificent wedding nuptials,the little girl saw for the first time the best ofOccitan chivalry. Among those proud people, thepreference of Esclarmonde and her parents wentto the members of the Perelha family, lords ofRoquefixade and of Montségur.Esclarmonde’s radiant beauty blossomedforth in this cultured and sparkling southerncourt, between her brother, Ramon-Roger,Esclarmonde’s radiant beauty blossomedforth in this cultured and sparkling southerncourt.nicknamed the druz (the initiate, the pure, thetroubadour), and her little sister Zebelia. In bothsummer and winter, the days were spent huntingand feasting. Travellers came and went, alwaysenjoying the open and warm hospitality of RogerBernard and his family.Immediately after sunset, with a firecrackling in the fireplace, guests were fed well.Then, affected by the soft glow of candlelight, onelistened, with open mind and soul, to the sacredLocated at the centre of the triangle of Carcassonne-Toulouse-Andorra,Foix lies in the foothills of the Pyrenees mountain range in southernFrance. The town is dominated by the imposing 10 th Century château desComtes De Foix, shown here. This was once the home of Raymond Rogerand his sister Esclarmonde.texts and hidden words that the troubadourssang and declaimed from castle to castle in asecret language called gaye science.The Courts of LoveTroubadours! This name alone rouses us: Trovare-Trouve (found). They had found a truth and, garbedin the hermetic colours green, yellow and red, theyspread their knowledge. Secret ambassadors andbearers of news between influential people, theseinitiates called fideles d’amour, became thedisciples and secret propagators of Cathartheories in Occitània.“Courts of love” flourished inFoix, Aragon, Cerdagne, Gascony andthe Languedoc. Divine sciences and asceticismwere intensely debated, and borrowing fromancient druid teachings, they honoured the lawof numbers. The seekers of secrets of the hereafterwere the keepers of thousand-year-old teachingstransmitted orally only. This ancient tradition hadits ultimate origins in the “mystery” initiations ofthe old Egyptian religion which over time spreadinto communities throughout the Mediterraneanbasin.The Rosicrucian Beacon -- September 200823

Seal of the Count of Foix.Courts of love flourished in Foix, Aragon, Cerdagne, Gasconyand in the Languedoc.With a long lineage, extending through theEgyptians, Greeks and Essenes, the Arabs becamethe keepers of this “science of the Magi,” and itwas to seek this knowledge, rather than to conquerJerusalem, that a few of the first Crusaders startedon their way, bringing back sacred knowledgefrom which Pyrenean Catharism was born.But the proud knights also brought back ataste for luxury to which the Church of Peter andA few of the first Crusaders brought backsacred knowledge from which PyreneanCatharism was born.its servants had succumbed, for some bishopsand abbots lived ostentatious and wealthy lives,filled with the comforts of the best that moneycould buy. Esclarmonde watched and learnt ofthe weaknesses of the clergy and the unvirtuouslives of many clerics.MarriageHer adolescence was marked by the appearanceof an heretical Bulgarian (Bogomil) bishopcalled Nicetas. His “mission” gave structureand formality to Catharism as he organisedits priesthood and the statutes of its dissidentCatholics. The House of Foix welcomed him,and young Esclarmonde and her brother Ramon-Roger were highly impressed by his personality.Esclarmonde was too young to play a rolein the management of a religion which calledfor nothing less than perfection. Nevertheless,she had much influence at the court of Foix.She was intelligent and refined and had famoustroubadours as teachers. Witty and talented, at20 years of age, her reputation as a woman ofsuperior intelligence and knowledge attractedmany admirers and suitors to her. But like manyof her peers, she sacrificed herself to a union ruledby politics. So in 1175 she married Jourdan III del’Isle Jourdain, who was related to the countsof Toulouse. The name Jourdain (Jordan) was areminder of his crusading ancestors, whohad probably taken their name from theriver Jordan in Palestine.Jourdain’s education was based ona particularly fervent form of Catholicism,but Esclarmonde was a Cathar and maybe shehad hoped to eventually convert her husband.If their marriage was not a complete spiritualunion, it was nevertheless a very fruitful one!Six children were born in the family home whereJourdan ruled by the letter and Esclarmonde bythe intellect. First, there were two daughters,Escarone and Obisca; then three boys, Bernard,Jourdan and Othon; and finally a little girl,Philippa.For 25 years Esclarmonde led a perfectlydignified life with Jourdain. She had given uptrying to convince her husband of the cogencyof Cathar doctrine but watched very closely thedevelopment of the situation in Occitània. Sheconducted courts of love and remained in touchwith the greatest “heretical” personalities of thetime. The Catholic Church tried in vain to reclaimthe noble "lost sheep." At Albi, in 1176, a councilreminded them of their capital sins, and a little24The Rosicrucian Beacon -- September 2008

later, the archbishop of Lyon condemned themand accused the future Raymond VI of Toulouseof protecting them. Finally, on 20 March 1179,Pope Alexander III excommunicated them.Courage and CompassionIn 1180, her little sister Zebelia married Roger Iof Comminges, son of Bernard III and Laurenceof Toulouse. Their paths were different, but thetwo sisters respected each other and several timeshelped one another.In 1181, Cardinal Henri of Albano openlydeclared war on the Cathar “sinners” andJourdain was dragged into this repressivecrusade. An insane torrent of hatred andviolence raged throughout the region andwith a firmness of conviction, Esclarmondefirst protected and then led the condemnedpeople to the County of Foix. The Cardinal ofAlbano was furious and continued his cruelty.The adolescence of Esclarmonde was marked by the appearanceof a heretical Bogomil bishop called Nicetas who gavestructure and formality to Catharism. The Bogomils wereChristian Gnostics from Eastern Europe. Pictured here is oneof only three Bogomil gravestones in Bosnia.Monks loyal to him spread the rumour thatEsclarmonde was responsible for this "ravage byfire and the sword.” They had not forgiven herfor her firm stand and sought to influence herhusband against her.During these difficult times, Esclarmondedisplayed an unusual strength and especiallyfeelings of social solidarity; a very rare thing inthe 12 th century. In 1185 Pope Lucius III allowedthe wounded country to heal its wounds, andEsclarmonde resumed her life as lady of themanor, attending to her children.Her reputation as a woman of superiorintelligence and knowledge attracted manyadmirers and suitors.In the months that followed, she had thegreat joy of seeing her brother, Ramon-Roger,whom she loved dearly, take for a wife thedelightful Philippa de Moncade. Philippa lovedand admired Esclarmonde and followed in herfootsteps on the perilous path of Catharism.For many years, in spite of the turmoil, theCount of Foix, Roger Bernard, maintained peaceon his estates. In 1188 however, he passed away,and on the threshold of the 13 th century a newpope, Innocent III, was elected to office. The firstyears of the new century were very trying forEsclarmonde.Dove of the ParacleteIn 1203, her brother Ramon-Roger was takenprisoner, and in 1204, after twenty nine yearsof marriage, her husband Jourdain de 1’IsleJourdain passed away. Having never ceasedloving his wife, in spite of her subversive ideas,the clauses of Jourdain’s will were in favour ofEsclarmonde. His whole family was by nowloyal to Catharism. Children, sons-in-law anddaughters-in-law felt a deep affection and a greatadmiration for Esclarmonde.Having no regard for the material things oflife, Esclarmonde left to her children the wealthand huge estates of their father, then returned toher native mountains and remained in Foix torule there in her brother Ramon-Roger’s absence.Free to assert herself in her faith, she surroundedherself with officers and friends of Ramon-Roger,and proclaimed herself dedicated to the Paraclete(in biblical terms the Holy Spirit sent by Jesusfollowing the Crucifixion). The knights and theThe Rosicrucian Beacon -- September 200825

The Bogomil/Cathar expansion across medieval Europe.people from the surrounding area responded toher appeal to unity for a single faith. She selectedtrustworthy tutors for her nephews and devotedherself, body and soul, to her vocation.Known as the “Dove of the Paraclete”Esclarmonde established social institutions,workshops, centres of apprenticeship in variousbranches, and especially hospitals for the elderlyand those wounded in the war, as well aslodgings for the ever-increasing number ofrefugees. Under her leadership, conventsfor “Perfect Ones” and schools wherepoor children were taught the new spirit,were founded. Led by her, the “Perfect Ones”went to every home. They assisted outcasts andtook care of the sick. Unconstrained, the peoplewere won over by their caring,charitable ways and their pureform of mysticism.received the “Consolamentum” in Fangeaux.This purifying ceremony strengthened the newArchdeaconess in her faith, and she devotedall her time and vitality to the establishment ofCathar communities. Along with her activities,Esclarmonde undertook, with Raimon de Perelha,her knight-servant, and other dignitaries such asGuilabert de Castres, the reconstruction of thefortress of Montségur. Relations with the Churchwere becoming bitter.Church ScornInnocent III issued a sharp anathema againstthe innovators but Esclarmonde could not idlystand by while the South was so badly treated.The papal malediction only strengthened herconvictions. In April 1206, for nearly one month,the seventh contradictory cross-examiningcouncil was held in Pamiers.The Church had the fiery new bishop ofToulouse as its main representative. Esclarmonde,surrounded by Philippa and her beautifulEsclarmonde established social institutions,workshops, centres of apprenticeship invarious branches, and especially hospitals.daughters, Ermessinde and Indie de Fangeaux,participated passionately in these debates. Shedemanded complete equality between men andPerfect OneIn 1206, after three years incaptivity, Ramon-Roger rejoinedhis court. At last Esclarmondecould devote herself to the lifeshe had been yearning for. Sheretired to Castellar de Pamiers.The high Cathar officers hadnothing more to teach her,and Guilabert de Castres, herteacher and faithful friend,deemed her worthy to be raisedto the rank of a “Perfect One”and Archdeaconess.Accompanied byAuda de Fangeaux, Fais, The “Perfects” or “Good Friends” as they called each other, spread the Word to thethe Countess of Dufort and faithful. Bound by very strict rules of conduct, they had taken a vow of poverty,Ramonda Miro, Esclarmonde chastity and obedience.26The Rosicrucian Beacon -- September 2008

Expulsion of Cathars at Carcassonne in 1209.women, an established fact in the “rebellious”religion. Already prejudiced against womenin general through his religious training, theprelate of Toulouse, annoyed by the intellectualabilities of his rival, challenged her: “Madam, goand spin your wheel; it does not become you to arguein such debates!”Conflict and PersecutionOn 17 November 1207, the pope ordered theKing of France to arm his soldiers and marchagainst the “infidels” as the Cathars were called.Indulgences and promises of salvationwere granted to them. Esclarmondeprepared Montségur as the major centreof resistance and moved the treasure ofthe Paraclete up to the high rock.Surrounded by the deacons and the“Perfect Ones,” she often looked down towardthe forests of Belena (a reminder of the Celtic godof Light) and of Quier (the priest of the mistletoe).Soon, files of refugees arrived, fleeing from thebrutality of Simon de Montfort. For years, terriblerepressions were carried out by his forces. Thebishop of Foulques founded a brotherhood whosemembers were recruited among the most fanaticaland violent enemies of the Cathars. Simon deMontfort murdered heretics by the thousands ina bloody frenzy, sparing none. The occupants ofBéziers took refuge in a church upon the arrival ofthe tyrant and his mercenary abbots. It was thenthat the abbot of Citeaux cried out: “Kill them all,God will know His own!” And there, in that place ofworship, these unfortunate people were burnedalive, like so many others.Finally, the King of France becamedisenchanted with the bloody, dishonourableway in which Simon de Montfort and his acolyteshad led the crusade. Innocent III remainedcaught between his personal temperance and thegrowing ambitions of his subjects. The principleof the Holy War could not hide reality: a policyof conquest. For years, pillages, murders andpogroms continued. But in 1227, Occitàniaexperienced a period of respite.Cathar RevivalHaving weathered the bloody times, Esclarmonde,almost in here eighties by now, believed thetime was ripe to restore good order within theCathar religion. She helped and cared for thefaithful adepts, and reorganised the priesthood.Communities, hospices and workshopswere distributed throughout the area. TheArchdeaconess conferred the Consolamentumand baptism, and supervised numerous convents.Catharism rose again from its ashes.However, as late as 1229, the Catharscontinued to be persecuted, and many lived deepin the woods or as discreetly as possible. Somefound sanctuary with sympathising noblemenand a great solidarity was established despite theceaseless repression. In August 1232, Guilabert deCastres and Esclarmonde returned to Montségur.She demanded complete equality betweenmen and women, an established fact in the“rebellious” religion.The Dove of the Paraclete was spared the pain ofthe fall of her beloved castle, the sight of the finaldefeat, the martyrdom of her friends, and thefinal subjugation of her free Occitània, for in 1240at Montségur, the Cathar princess passed awayand "journeyed to the stars." Guilabert de Castreshad the mystical joy of secretly burying the greatEsclarmonde, his faithful companion throughtimes of joy and times of trial. From good times tobad times, they had served the good.“Great Esclarmonde! A dove has flown away,but in the Cathar country your name remains foreverengraved.” – Light of the World!The Rosicrucian Beacon -- September 200827

y Carol Mason, SRChe so-called Red Centre ofAustralia looms large both in thepsyche of Australians and of manyoverseas visitors too. In terms of ourexploration into the nature of a place28The Rosicrucian Beacon -- September 2008

and its capacity to offer portals into the innerself and the knowledge that lies therein, it hasno equal. Uluru, also known as Ayers Rock, lieson the land like a heart, spread in all directions,creased, bloody but pumping with life.Esoterically, it has the reputation as aplace of great spiritual outpouring. This is notonly the view of the local Aboriginal population,but also of various groups who see it as asymbol of the Earth’s energies in the land. ThisThe rock is something that can be listenedto, for the silence within it has been heardby many.could explain the migration of many who,decamping from their coaches and cars, bowdown before it as the sun rises and sets, enjoydinners with champagne in front of it and gazewith wonderment at the rare rain falling ingreat cascades from it. We can deduce then, asstudents of esoteric and spiritual things, thatthere is indeed something going on there and, asa magnet, it attracts great numbers of souls, whowish to acknowledge it.It's a wonderful place but many who gothere actually miss the point. In fact, the rock issomething that can be listened to, for the silencewithin it has been heard by many. The experienceof silence is the main attribute of this area ofAustralia, mostly untouched by the scream ofcars and jet engines and the frantic pace of lifethat the major cities experience. It is the silencethat creates the portal, for when one truly listens,all can be heard.Sacred RockThe rock itself is an enigma. It ismonumental and yet accessible. Itlies in an area of land that is flatfor at least a thousand kilometresto the west of it and an expanseof arid grassland to the north ofit. There's nothing like an enigmato stimulate the human need forexploration, the need to know. Thegreat land in the centre, believedto have been a lake at one time,has created for Australia an idea ofthe sacred; both for Aboriginal andother Australians.The sacredness of a place isin many respects a primeval view, for evolutiondemands that we must move on. And yet theAboriginal relationship with the land still hasmuch to teach those steeped in the westernesoteric tradition that we can learn, through it, tolove the earth again.Let’s take a look at aspects of thisgeographic and geologically very specialplace on the planet. The sun is unrelenting,parching the land almost every day withhigh temperatures; and the land isuncompromising. Air simmers andsweeps sand and stones into all aspectsof your being. The nights are dark andcold in winter and this combines withthe great, vast and endless space to create aprimordial soup of consciousness where it isthe beginning and you are being made. Theelements comprise everything that we are. Andby becoming aware of them within the body andwithout in the atmosphere, an understandingand acceptance develops that we are one andthe same. In this way, the experience of thedesert as a dry, arid place, exposes us andallows us to throw off the physical body andthe desires of the mind. For in any desert thereis only you, and something else!For those who seek a path through thedesert of unknowing, every physical journey hasits counterpart in the soul. Find the sacred placeand acknowledge the creating of it and the eonsof time that it has taken for us to see it as it is: asa way out of the mire into a place that resoundswith light and perpetual spring.Fertility CaveThe Rosicrucian Beacon -- September 200829

y Ralph M Lewis, FRCImperator of the Rosicrucian Orderfrom 1939 to 1987.proper definition of mysticism,whether from a standard created intoday’s world or that of previouscenturies, has always been elusiveand vague. A technical definition from theOxford English Dictionary (8 th edition) assistsin such an opinion where it states that a mysticis: “A person who seeks by contemplation… toobtain unity or identity with or absorption into theDeity or the ultimate reality, or who believes in thespiritual apprehension of truths that are beyondunderstanding.” Subsequently, mysticism isoften labeled as “irrational philosophy” inthat it is thought that the intellect cannotcomprehend such enlightenment. Furthermore,the irrational implies self-delusion and dreamyconfusion of thought.It was not too many years ago that30The Rosicrucian Beacon -- September 2008

y Judy Child, SRCelf-esteem is a psychologicaland emotional state of being whichgoverns our response to our experiencesin the world. True self-esteem does notallow either ego inflation or false humility.It is the balanced state of consciousness betweenthese extremes; the balanced state of neutralitywhich achieves maturity. One of the ways wecan better understand ourselves in relationshipto self-esteem is by contemplating three powerfulattributes of the spiritual principle of Love.ForgivenessThe first of these three attributes is forgiveness. Thestrongest barrier to forgiveness is guilt. We haveall experienced guilt at one time or another, and32The Rosicrucian Beacon -- September 2008

know that it is often a powerful stimulus towardself-examination. However, guilt can also be adebilitating emotion that undermines our selfconfidence.It is important to remember that selfexaminationoften surprises us by revealing ourstrengths as well as our weaknesses.It is important that you forgive yourself fornot being able to forgive.When we become lost in feelings of guilt,we often become defensive and critical of others,being perhaps a misplaced attempt to bring a senseof balance to the situation. But real forgiveness ofboth ourselves and others can permanently healthe wounds we all sustain as a natural part ofliving.As you contemplate the nature offorgiveness, think about a situation in your lifethat you intuitively feel needsforgiveness. Perhaps someonehas done something to you thatyou believe can't be forgiven. Orperhaps you feel you've donesomething for which you can'tforgive yourself. You may knowintellectually that you want toforgive, but are unable to changeyour feelings or behaviour.It is important also thatyou forgive yourself for not beingable to forgive. We are often hardon ourselves and others for “notbeing spiritual enough.” Knowthat the growth process is meaningful, but youcan't take the second step before you've taken thefirst. Ask the Inner Self for understanding, andthen listen to the still small voice within.The Inner Self is never judgmental, vengefulor indifferent. It sees the situation clearly andwants to act in the best interests of everyoneconcerned. Sometimes that will mean letting goof a relationship. At another time it willmean allowing yourself to love again anddoing whatever you can to repair thatrelationship.Most importantly, if you are learning toforgive yourself, remember that you are learningto understand your real responsibility in arelationship or situation. We are often unforgivingtowards ourselves because we are assuming toomuch responsibility for what has happened or“Do you know what love is?” she asked.“What is love?”“Love is forgiveness” she responded.is happening. In the same way, we tend to havedifficulty in forgiving others by giving themtoo much responsibility, i.e., we are blamingthem. Finding a balanced perspective on anyissue involving questions of responsibility andforgiveness takes time, continued reflection andthe willingness to consider new ideas.True self-esteem comes fromknowing that our understanding ofSelf deepens with experience. We arelearning to trust our own personal commitmentto spiritual growth. This means that we havedemonstrated to ourselves that we can change,that our consciousness is evolving as we meet thechallenges of our own particular situation.TrustThe second attribute of Love that contributes toself-esteem is trust. The primary barrier to trustis fear. We have all experiencedthe way fear tends to undermineself-confidence and distort ourperceptions. On the other hand,trust gives us great reserves ofinner strength and true insightinto life’s circumstances.Trust is a state ofbeing rooted in our deepestcommitment to spiritual realities.It is the basis of our relationshipwith the world around us, andmost importantly, with the InnerSelf. If we have had experiencesin life, particularly in childhood,where we believed our trust was broken orbetrayed, we will need to learn to trust again.The wound is within ourselves, so that we must“go within” to heal. Otherwise, fear becomes ahabitual response which subtly poisons what wethink, feel and do.As you contemplate the nature of trust,think about what you most desire in life rightTrust is a state of being rooted in our deepestcommitment to spiritual realities.now, or perhaps what you value the most. Feel thelove radiating from your heart toward this desire.Gradually allow love to fill your whole beingand resolve to let go of any fears you may haveof losing what you value, whether you are awareof these fears or not. Again, ask your Inner SelfThe Rosicrucian Beacon -- September 200833

for understanding, for it knows how tohelp you let go of fears that have beengenerated by your own particular lifeexperiences.Sometimes the Inner Self mayurge you to talk about your fears witha trusted friend or family member. Fearusually begins when we feel isolated,unprotected, unloved or misunderstood.Talking about our fears with someonewe trust often heals, simply because wethen no longer feel so alone.As you engage in this process ofstrengthening trust through letting goof fear, it is important to remember thatyou are responsible for your choices.If we make choices out of fear, wetend to re-create the circumstances thatgenerated fear in the first place. On theother hand, if we resolve to trust the still smallvoice within, we will gradually learn to makechoices that create harmonious conditions in ourpersonal lives and in the world around us.CompassionThe third attribute of Love that contributes to selfesteemis compassion. One of the strongest barriersto compassion is intolerance, or the tendency tobe judgmental. It is most important to rememberthat every time we feel judgmental or superiorto another person, we are creating conditions inour inner life that contribute to the loss of selfesteem.This is because we know in our heart thatwe also have difficult aspects of our personalitiesand conduct that makes us feel vulnerable to thejudgments of others.Ironically, intolerance is an attitude thatoften makes us feel strong and powerful inrelationship to the world around us. However,Self-esteem does not demand perfection butan understanding heart and the wisdom ofexperience.this is an illusion, for intolerance separates usfrom the Inner Self, which is the true source of ourstrength and ability to act in the best interests ofourselves and others.As you contemplate the nature ofcompassion, think about a situation or problemin your life at the present time which makes youfeel angry, jealous or frustrated. Often, we wouldIt is the basis of our relationship with the world around us, and mostimportantly, with the Inner Self.simply ignore or walk away from the problem ifwe could. Most probably, we are faced with thechallenge of changing our attitude toward thesituation so as to act constructively.It is helpful to begin by being as honestas possible with yourself about the true natureand extent of your feelings. Know that strongemotions such as anger, jealousy and frustrationinterfere with your ability to think clearly. At thesame time, if you ignore such feelings or try to“rise above them,” they will still interfere withthe ability to think clearly. It is best to accept yourfeelings and work to calm them, rather than todeny them. We must begin with the sincere desireto resolve the situation or problem.As you continue to meditate on compassion,imagine yourself surrounded by the clear whitelight of spiritual understanding. Know that youdesire to change your feelings and behaviour, andgradually allow yourself to believe that resolutionis possible. Feel your emotions becomecalmer and quieter as you know in yourheart that true insight will come. Mostimportantly, let go of any thoughts orfeelings that you are right and the otherindividual is wrong. Know that each of us in ourown way contributes to the larger meaning andpurpose of human experience.Depending on the strength of your feelingsof anger, jealousy or frustration in regard tothe situation, you may need to meditate forsome days on simply believing that resolutionis possible. Gradually, as you become quieter34The Rosicrucian Beacon -- September 2008

and more committed to understanding, allowthe Inner Self to show you the true nature of thesituation. Insight may come through the urge toread certain passages from a book or monograph,or to seek advice from a particular person. Orthere will simply be a moment when you willknow how to act in the best interests of everyoneconcerned. Listen to these urgings from the InnerSelf, always knowing that in time, if your desirefor resolution is sincere, you will find the way.Do Not Expect Human PerfectionSelf-esteem does not demand perfection of us;rather, self-esteem requires an understanding heartand the wisdom we have gained from experience.If we expect perfection of human personalities,either our own or others, we immediately createconditions antithetical to spiritual growth, becausewe grow through recognising and accepting ourlimitations and our individual differences.We all have problems with self-esteemfrom time to time. This is a natural part of lifeas we take risks, make mistakes, learn, mature,experiment and reach out to others, engaging inall the myriad of experiences available to eachone of us. As we strive to live up to our spiritualideals, aspiration must be balanced by acceptanceof who we are and what we can reasonablyaccomplish.We nurture self-esteem within ourselvesslowly, one day at a time, one step at a time.Know that each of us in our own way contributes to thelarger meaning and purpose of human experience.No matter what may be happening in our outercircumstances, if we know in our heart we aredoing the best we can, that is enough. As wecontemplate the nature of forgiveness, trustand compassion, we are primarily healing ourrelationship with the Inner Self. When we commitourselves to the exploration of inner realities, wealso accept deeper responsibilities in the worldaround us. And acceptance of those responsibilitiesis the foundation of true self-esteem.The wealth of wisdom is thegreatest of all wealth, for...it cannot be stolen by thieves,it cannot be confiscated by the king,it cannot be appropriated by brothers, andit cannot become a burden to preserve.When shared, it increases continuously.-- From the ancient Indian Subhāsitasor “Things Well Said.”The Rosicrucian Beacon -- September 200835

y Bernard Baudras36The Rosicrucian Beacon -- September 2008

he regenerative propertiesof water are well-known, at least, sowe believe. From time immemorial,water has been used as a cleansingagent, cleaning and healing both body and spirit.Let us examine how water affects the state of ourhealth.The first effect of contact with water iswhen washing. It has the power to dissolvethe salts and secretions that form a depositon the openings of the pores of the skin, thuseliminating them. So, thanks to water, we areable to preserve the ability of our skin to breathe.This first point is important, but it does notexplain everything.The adherents of Hydrotherapy prefercold to hot water, but preferably running water,such as streams, waterfalls, currents, eddiesand showers. Fresh, bubbling water is richerin oxygen than still water. It is said to bemore “alive.” The water’s temperature alsohas a direct action on the body. Cold waterinduces a defence reaction which manifests ina peripheral vasoconstriction (a decreasing ofthe diameter of the blood vessels). Tepid waterinduces vasodilation (an expanding of the bloodvessels) and a state of relaxation. Very hot wateris a danger to us and the body defends itself bycompulsory perspiration.Water is electrically neutral. Its polaritydepends on its temperature: negative below4°C, positive above it. One could say that it is,to a certain extent, “accepted” by electrons, withsoft water being a bad conductor of electricity,For water therapy to be most effective, itmust be constantly renewed and circulatearound the body.while hard water conducts electricity well. Forwater therapy to be most effective, it must beconstantly renewed and circulate around thebody enabling an exchange of ions and electronson a large scale.What specific electrical effect then is soimportant? The rate of accumulation of staticelectricity in the body or on its surface steadilyincreases as the levels of stress and electromagneticpollution rise. The harmful results are everywhereto be seen, but water has the near-magicalproperty of being able to eliminate this excess.Kirlian photography gives us a clue as to theAn isolation tank is a lightless, soundproof tank in whichsubjects float in salty water at skin temperature. They werefirst used by John C. Lilly in 1954 to test the effects of sensorydeprivation. Such tanks are now also used for meditation,prayer, relaxation, and in alternative medicine.ultimate cause of this build-up. For a long time,scientists were puzzled by the brilliant blurs and“blobs” of energy which they could observe onthe sensitive paper used in this technique. Theseenergy clusters always formed about a centimetreaway from the skin. They were visibleonly on negatives and their radiationappeared much disorganised. Finally, itwas discovered that this phenomenon wasnot artificial, indeed quite the contrary;those brilliant blurs were the impact of electronsemitted from acupuncture points.Thus, it is possible that the regenerativeeffects of water may in some way be bound upwith its capacity to change the electrical chargeof the skin or, more precisely, with certainacupuncture points. This capacity can perhapsbe regulated by the salinity of the water, by itstemperature and by the speed of discharge. Ifand when this is found to be the case, each of usmay one day be able to choose the water whichbest suits us, according to our needs, and for thegeneral betterment of our health.The Rosicrucian Beacon -- September 200837

y Marguerette Gilmoreithin everyone is a quiet,serene centre where one can go togarner strength, to regain composure,to find answers and to grow in spiritualstature. This is our soul centre wherewe commune with the God of our deepestunderstanding. It is important that we go thereeach day for a period of renewal and guidance.In this period we find strength and serenity tomeet and conquer life’s challenges and to moveup the ladder on which we ascend so slowly butso surely.There are a few who can sit or standamidst a crowd and be able to shut out the noise38The Rosicrucian Beacon -- September 2008

and confusion and “go apart” to this quiet placeand, right there and then, listen to the directionsfrom the Infinite Mind. But most of us need toreally go apart in body as well as in mind andfind a place of quiet in order to hear the innervoice of holiness. To most of us, the stilling of ourmundane thoughts is difficult enough without theadded confusion of outside noise and activity. So,to us it is important that we have a physical placeto go to, a place that is peaceful and beautiful,and where we can be alone so that it is possible toreally hear when the Cosmic speaks.Others Can Do ItIt is well known that Edison used to slip away andfind a quiet spot for a moment of rest, sometimesstilling his conscious mind to the point of sleep.Only a few minutes were necessary, and he wouldreturn to his work and co-workers with answersthat astonished him as well as others, combinedwith a new enthusiasm and strength with whichto work.Many outstanding people are able to dothis, to find just a corner somewhere where itis quiet and they can have a few minutes aloneand be able to retreat to this serene centre deepwithin to seek, to listen, to find. But the most idealsanctuary is one to which we can go regularly, aplace of beauty and serenity, a place that invitesmeditation, that in itself will start the process ofstillness and peace within us.I know one woman who has a certain paththrough the woods where she walks, and whetherduring spring, summer, autumn or winter it is onthis path that she is able to listen to the Cosmicand find her answers. She walks here every day,sometimes standing amidst wild flowers andthe fragrance of wet bark and fresh leaves, andMany are able to find a corner somewherewhere it is quiet and retreat to a serenecentre deep within.sometimes in snow. And it is here that the Godof her heart speaks to her, guiding her in makingdecisions, in overcoming grief and in growing inlove and stature.I also know a person who has no lovelywoods in which to walk and yet he finds peaceand stillness while sitting by a certain windowoverlooking city buildings. He calls it his “listeningwindow.” Here he has come to attune with theMost of us need to really go apart in body as well as in mindand find a place of quiet in order to hear the inner voice ofholiness.Cosmic and to recognise the “voice” of God.Another woman I know rises at 3 o’clock inthe morning because time is the important elementin her meditation. The Cosmic communes withher in the quiet solitude of very early morningwhen the house and world are asleep and she isundisturbed. I am sure she sits in the same spoteach day for this communion.My SanctuaryI feel fortunate that I live in the mountains andcan sit on a high place overlooking valleys,jagged rocks and fresh green trees. I amfortunate that I can “lift my eyes to thehills from whence comes my strength.”Just the beauty alone in my “listeningplace” creates so much awe and adorationof God that mundane feelings and thoughts, pettygrievances and small fears have a way of slippingquietly out when I go there. Peace and goodnesswell up in me, and gratitude is spontaneous andoverwhelming.Your SanctuaryIf you want a sanctuary and have no place to go,find one spot that is secluded, perhaps your ownThe Rosicrucian Beacon -- September 200839

Your own bedroom can be your sanctuary to quieten the turmoil inside you,to return to the reality of God and restore your real self.bedroom. Hang a lovely painting on the walland permeate the room with love and feelings ofpeace. Sit there daily and dwell on the Cosmic.Ask and listen. Let this room become so imbuedwith your best that upon entering it you willinstantly feel the quietness and strength there.Even the walls will soak up your love and higherthoughts and reflect them back to you.In this spot you will find it easier to shutout the petty worries of the world and becomequiet. You will find it possible to retreatall the way to the core of yourself and tapthe cosmic power waiting in that quiet,serene centre. And at times when you feelthe pressures becoming too great, or anemergency or grief assaults you, then you canquickly retire to your listening place. You willrealise at these times how really important it is tohave this sanctuary from the world: this place thathas become sacred to you.In your sacred place, you will more easilythan anywhere else, quieten the turmoil insideyou, return to the reality of God, and restoreyour real self; for here you will have establisheda mental and spiritual pattern so crucial to theestablishment of harmony, balance and a peace thatsurpasses all understanding. However importantour sanctuary is to us in times of stress, rememberthat it is during the mundane, ordinary hours ofless consequence that we do the real labour oftransforming our holy space to a sanctuary ofgreat love, strength and comfort. We must developthe habit of giving love and strength whilst in thisplace to all we've met or encountered in our lives,Let this room become so imbued with yourbest that upon entering it you will instantlyfeel the quietness and strength there.and to do so unconditionally.It is so important therefore that we neverneglect our daily retreat to this sanctuary, forminute and invisible though they may seem,the rewards from our listening place come tous daily in growth and guidance, and in storedupstrength, which we receive continually after“going apart” for no other purpose than to listento the God of our understanding.40The Rosicrucian Beacon -- September 2008

y Alexander F SkutchAlexander the Great was an unfortunateexample of a man whose unparalleled militarypower was unmatched by self-controls humans, we are social animalsand can hardly survive withoutthe support of our fellow kind. Yet,from time immemorial, it has beenour fellow human beings that havecaused us more suffering than anything elsein our whole experience. It would probablynot be too great an exaggeration to say, as didAristotle’s contemporary, the philosopher andintellectual, Dicaearchus (c.350 - c.285 BCE), thatmen themselves have been responsible for morehuman misery than flood, earthquake, volcaniceruption or depredation of savage animals.A chief cause has been our inordinate cravingThe Rosicrucian Beacon -- September 200841

for power. Cities and empires have been destroyed,battlefields strewn with the dead, sorrowing captivestorn from ancestral homes, prisoners entombed inthe dungeons of secular and ecclesiastical despots,countless burned, beheaded or shot; all to satisfysomeone's lust for power.The thirst for power appears tobe inherited from pre-human ancestors.The urge to dominate seems to bewidespread in flock and herd. Amongdomestic fowl there is caste where eachpecks those below it in the scale. Theone at the top pecks all below him,and the one at the bottom is pecked byall above. This impulse to dominate may not bedestructive so long as it is confined to processeswhich natural selection would eliminate when theyproved harmful to the species.It does cause immense havoc though whenan active human imagination devises countless newways to satisfy it. But it would be wrong to supposethat the exercise of power is always mischievous,and the urge to display it invariably wicked. Power,in the widest sense, is the capacity to cause changesin surrounding objects; and it is only by such meansthat anything reveals its existence. If, for example,Of course our outer conduct and moralstandards are influenced by the notions ofright and wrong that prevail within theculture and society in which we livea speck of dust did not deflect a ray of light to oureyes, we would never suspect its presence. Magnetsbring themselves to our attention because theymove bodies of many kinds.Living things differ from lifeless ones inthe more varied powers they display: they grow,they move, they respond to stimuli, they alter theirenvironment in manifold ways. Power then, is ameasure of existence, and those that exercise nopower are not living.Power; a Dual NaturePower is of two kinds: coercive and persuasive.Coercive power is exemplified by the hurricane,the landslide, the tidal wave, which level obstaclesregardless of their nature. Among men, coercivepower is exercised by the military conqueror,the slave-driver, the political or domestic despotand everyone who imposes their will on otherswithout regard for character and feelings.Persuasive power, in the physical realm,is resonance; witnessed when a vibrating objectsuch as a piano string sets up in a neighbouringobject, vibrations whose natural periodicity is thesame. We persuade others by discovering theirnatural tendencies and set their talentsin motion much as resonance is set upin material bodies. We must convincetheir sentiments or their reason; and ifperhaps we can persuade both together,our appeal will be irresistible. As thephilosopher Bertrand Russell pointedout in his book Power: A Social Analysis,the figures of Buddha, Jesus Christ,Pythagoras and Galileo owed their vast influenceover mankind to persuasive power alone.Use and AbuseWhen power is desired for its own sake, forthe mere satisfaction of imposing one’s will onothers in order to command or oppress, it isdetrimental and dangerous and has been theprincipal cause of sufferings for humanity. So itbecomes necessary in our personal developmentto take responsibility for the power we alreadyhave, and be dictated by our conscience in usingit wisely. In this way power has the abilityto bring many benefits to humankind.Of course our outer conduct andmoral standards are influenced by thenotions of right and wrong that prevailwithin the culture and society in whichwe live. The subtle effects of collective societalpower can create or destroy, making us cheerful andeffective or sad and destructive, creating honourablecitizens or enemies of that society. On a personallevel we have to take from society that which isgood and transmute any negative inclinations. Inthis way use our personal power to improve societywhere we can, no matter how small a part we mightthink we play in doing so.As voters and part of the electorate we mightconsider the power to determine community andnational policies, a power exercised in too small ameasure. Out of an electorate of millions, a singlevote might count for little, and we may feel ourpower too slight to exercise it. But even if ourpolitical power seems negligible, our conduct asprivate citizens can raise or lower the moral tone ofthe community in which we live.Our most important power is wielded overthe natural world: the earth and its living creatures.42The Rosicrucian Beacon -- September 2008

If we live in the country, we have the ability topreserve or destroy the animals and plants whichsurround us. If we farm, we have the means toimpoverish the soil or to carefully husband itsfertility. Even those in towns and cities, by theirchoice of food, clothing and other commodities,indirectly exercise a considerable power over theearth and its inhabitants. Many innocent lookingproducts contain components neatly packaged thatwere procured and manufactured by means wewould indignantly condemn if we were fully awareof them.Power and Self ControlMost important of all is the power of our inmostself to moderate and subdue the passions inheritedfrom our forebears in their long struggle tosurvive in a crowded, competitive world. Unlesswe can govern passions like anger, hatred, avarice,jealousy and lust, any power we have is going toprove deleterious rather than benefit humanityat large.Ancient philosophers pointed to Alexanderthe Great as the unfortunate example of a manwhose unparalleled military power was unmatchedby self-control. In a rage he slew his friend Cleitusand then grieved immoderately over what he haddone. Excessive drinking apparently was largelyresponsible for his death at the early age of 32. Hishistory is proof that strength of body, noble blood,and success in war can never make a man happyunless he can win that victory over his inner self.We, who rightly estimate the power we wield,may feel the responsibility involved, and doubt ourability to use it wisely; yet, it is already ours becausewe are human beings. We must decide whether ouruse will be coercive or persuasive. The results willshow the wisdom of our choice.To the Mystic, prayer is a meetingof minds. It is not an occasionfor personal petitioning, but forspiritual communion.It is a time when the soul within andthe deepest and innermost partsof our being sacredly, sincerelyand quietly speak to God,expressing the deepest wishes ofour hearts and minds.by H Spencer Lewis, FRC (1883-1939)The Rosicrucian Beacon -- September 200843

y Nobilishere are those who believe THATwhile “God is in heaven," all is right withthe world. They are all too rare. Whenwe meet with this kind of idealism indaily life, we’re likely to consider the person whothinks in these terms an impractical dreamer, andperhaps a fool. Yet this attitude is just the thingnecessary for our survival as a species; for if wecease to hope, to plan, to idealise, then we cease tobe separated from the so-called lower animals.Certainly there are times when we come tothink that life is not worth the struggle we put intoit. We work constantly for achievement, but whenour ambitions are fulfilled, we are rarely happy.And if we do find that haven of contentment, it isoften an unstable thing, easily snatched away byenvy or hatred from others.It is interesting to note that the majorityof young people don’t have concerns for thefuture; the present seems to be all that most ofthem live for. And when we are older we tendto rely on the past, seeking security in whatwe have achieved already. Our lives have beena patchwork of fleeting experiences that havecome and gone far too quickly it seems.And then there is a nagging discontent thathaunts us because we know we are living a liewhen we claim belief in things in which we haveno belief; worry over things that actually concernus but little; and pay continuous lip service tothose about us whom we feel merit our attentionfor one reason or another. It is indeed tragic howmuch of our lives we waste in imaginary battleswith imaginary foes.There are so many things we do notunderstand about life with its complexities beingonly the smallest part of the total mystery. And,of course, life is full of questions which oftentorment the mind, but we can only hope to findanswers if we will embrace the mysteries oflife even though we may have to accept that noanswer will necessarily be forthcoming.We should then learn to be seekers, in thesense of Gibran’s words, never stationary butalways moving ahead, secure in the knowledgethat life, like the rose, unfolds itself.We wanderers, ever seeking the lonelier way,begin no day where we have ended another day;and no sunrise finds us where sunset left us."-- Kahlil Gibran, "The Prophet"44The Rosicrucian Beacon -- September 2008

CallingallRosicruciansIn 2009, it will be 100years since AMORCreceived its charter torestart the RosicrucianOrder in the New World.Join us in Barcelona.For details of attending thisConvention of Rosicrucians, the easiest way is toregister online at www.amorc.es and then navigateto the convention section - the password for entry is rcbcn09..., OR go directly tohttp://www.amorc.es/convencion/convention.html and click on Register for Convention.Alternatively, contact the Spanish Grand Lodge using the following contact details:-AMORC GRAN LOGIA DE ESPANA, C/ Flor de la Viola 170 - Urb. "El Farell"08140 - Caldes De Montbui - Barcelona, SPAINTel: +34 (9)38-655522 -- Fax: +34 (9)38-655524Email: amorcgle@amorc.esThe Rosicrucian Beacon -- September 2008

There is geometry inthe humming ofthe strings.There is music inthe spacing ofthe spheres.-- Pythagoras