contents - AMORC

Published quarterly by theEnglish speaking jurisdictionfor Europe, the Middle Eastand Africa of theROSICRUCIAN ORDER A.M.O.R.C.P.O. BOX 35 CROWBOROUGH,EAST SUSSEX TN6 lZXENGLANDTel: 01892-653197Fax: 01892-667432Email: RCBeacon@amorc.org.ukWeb: www.amorc.org.ukMarch 2006, Vol 15, No. 2CONTENTS2 The Kingdom of Heaven is Within - by Irene Beusekamp-Fabert, SRC4 A Prayer - by Andrew Hill5 Thoughts from the Editor - by Bill Anderson, FRC6 Starry Contemplation - by Victor HugoOfficial 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.7 A Living Earth - by Irving Söderlund, FRC9 Cultivating Our Spiritual Garden - by Gordon MacDonald10 Rosicrucian History from Its Origins to the Present - Part 19- by Christian Rebisse, FRC15 The Stream of Life - by Rabindranath Tagore16 The Roerich Pact and Banner of Peace by Leanne Mitchell, SRC18 The Necklace - Anonymous19 A Life That Matters - by Richard Wiles20 Scientific Mysticism - by William Hand, FRC24 Salutation to a Friend - by Fra Giovanni25 Mysticism in the Modern World - by Ralph M Lewis, FRC30 Concept of God - by Joseph Campbell31 Saying What We Think - by Adrian Waldo Sasha33 The English Grand Lodge for Australia, Asia & New Zealand- by Robin M. Thompson, FRC37 Around The Jurisdiction41 Bruckner - His Mystical Language - by Don Hoogenstyn, FRC42 The Law of Change - by Christopher R. Warnken, FRC44 The Arrival of Love - by St. SymeonCOVER SPREAD“Courtyard Blossom”The Rosicrucian Beacon -- March 20061

y Irene Beusekamp-Fabert, SRCGrand Master of the Dutch Grand LodgeThis article consists of the highlights of a speech givento members of the Supreme Board of AMORC inLachute, Canada, in October 2005 by the Dutch GrandMaster Irene Beusekamp-Fabert.E HAVE ALMOST COME TO THEend of the 2005 Supreme GrandLodge meeting and I will not presenta highbrow speech to you. I have beenin this world a long time. I was five years oldwhen I went to school for the first time. I learnt,I studied, and I studied again and again, andnow…, I know so much that I don’t knowwhat I know, just like Montaigne who said: “Quesais-je?” (What do I know?).The exegetes of Montaigne have thoughtfor a long time that he expressed scepticism anddisappointment through this rhetorical question.As a very young child he spoke Latin fluently andlater in life he had a great command of philosophyand law. He travelled widely and held several2The Rosicrucian Beacon -- March 2006

public positions, but his interest focussed moreand more on the phenomenon of man. So heretired to his chateau where he dedicated himselfto the study of man, and as he lived in solitudehe himself became the object of his observations,which he recorded in his famous essays. In thesilence he found what was most important tohim, namely his deep Self, which he called, ratherdisrespectfully, his “arrière boutique” (his shopat the back). He wrote a great deal about man inthe form of essays, and yet he never really knewwho or what man is. “Que sais-je,” what do Iknow, really! He kept silent about any spiritualexperiences in the depth of his Self.I will now return to my own experiences.From everything I learnt, I have acquired aconsiderable amount of knowledge, but what Ireally know does not come from the knowledgeI have gathered but from the depth of my Self,during short or long periods of pure silence,What I really know does not come from theknowledge I have gathered, but from thedepth of my Self.moments when everything in oneself keeps still,and it looks as if one is surrounded by an etherealveil and all of a sudden one’s Inner Mastermanifests himself in one’s deepest Self. Thisconfirms what the Master said such a long timeago: “The Kingdom of Heaven is within us.”“The Kingdom of Heaven is within you.”May I, student on the Path, repeat this age-oldmessage. The present illusion of man is theoverrating of the intellect, which has brought himso much and has enabled him to change his livingconditions through technical miracles. Mankindis in the grip of a technical development whichseemingly cannot be stopped. New discoveriesare being made in all fields. The universe revealsits secrets to science, and all riches of MotherEarth are boundlessly being used and abused.The world is out of balance: whereas we inWestern countries are more and more encouragedto acquire utterly useless consumer goods whilstbeing too concerned about ‘having’ (we no longerknow how to conjugate the verb ‘to be’), theother half of the world is starving and sufferingprivation of the bare essentials of life, and so far,no technological solution has been found.Isn’t it about time for us to become awareof the deception of our intellectual developmentsand to go new ways, ways which are becomingmore and more apparent and which have alwaysbeen shown by sages from all civilisations withinthe framework of one science: the science of thesoul? Isn’t it silly that scientists know everythingabout the smallest of insects, which they can’teven observe with the naked eye, but do notknow the how and why of their own existence;that geneticists know everything about the cellsof plants, animals and human beings, but do notdwell upon the mystery of their own being andthe singularity of their own person; that mancrosses the universe, lands on the moon, butcannot find the way to himself.“The Kingdom of Heaven is within you.”May I, student on the Path, repeat this age-oldmessage. It is the message contained in the smileof the Sphinx, which quietly and serenely risesabove Egypt’s sand. It is the message of theancient mystery schools. It is the message couchedin different terms by the German mysticMeister Eckhart in the 14 th century: “Godis in the centre of man.” Thomas à Kempisand Jacob Boehme expressed the samein long and not always easily readablewritings based on true experience, experiencewhich is also possible for man at the beginningof this new century. Our time is precisely thetime in which godlike values become moreapparent, and spiritual life becomes as noticeableand real as material life; the time in which theword ‘initiation’ recovers its original meaning:a beginning, a new beginning. And that’s how itshould be, as every person is part of the universalspirit which gave rise to our world, the spiritinhabited by eternal love, infinite wisdom andindestructible Peace.In the mystery schools of countrieswith pre-Christian civilisations, initiation wasconsidered an extremely important act. At theend of the ceremonies of the Eleusinian mysteriesin ancient Greece, the last words the initiateheard were “May peace be with you…” whereuponhe resumed his path with a peaceful soul and acontent heart. To him the initiation was nothingbut a deep developing awareness of what hereally was; it was a completion of his spirituallife, and whoever did not experience this was nota complete person.If this intimate experience was possible2000 years before Christ, it is possible 2000 yearsafter Christ. During these 4000 years man’s basicThe Rosicrucian Beacon -- March 20063

nature has not changed, nor has man’s searchfor himself, as a student on the path, aspiring toface the Divinity within. In his true reality, as hewas and always will be, man is a spiritual being,despite his temporarily dwelling in a materialbody. Our physical senses have put kind of aspell on us, and are the reason why we confuseBeyond the person we think we are, is asecond person, whom we do not see.our true Self with our physical self. The heavenlydoes not only surround us during our innocentchildhood, but at any moment of our lives; wejust don’t know it yet or any more.Beyond the person we think we are, is asecond person, whom we do not see: our real or“higher” Self already existing before thoughtsand desires took hold of us. Beyond our bodyof flesh and blood lives a radiant and sublimeconsciousness. Our true life flows in the depth ofour heart and is not part of the superficial maskof the personality which we show to the world.Student on the Path, you are heir to atreasure hidden deep down in the recesses ofyour own nature: “The Kingdom of Heaven iswithin you.” Whoever, withdrawn into his ownsilence, embarks on a quest for himself, is not adreamer. He only does what everyone at a certainstage of his evolution (the way may be short orlong) has to do, and that is to keep his spiritualeyes open and listen to the voice within. One dayhis higher self will be revealed to him and he willbe on the verge of eternity. Whether the gate toour soul opens for a second, a minute or anhour, the revelation will be complete.Neither bitter suffering nor heavyburdens can take away this knowledge,knowledge that cannot be explained in words.The one who has once felt his innermost beingdissolve and merge into infinity, knows thiscannot be expressed. It is the illumination ofmind and heart, the most miraculous thing inlife.Search for your Self, find your true Selfand you will know the meaning of life, and themystery of the universe will unveil itself. Thinkof the words of the Master from Galilee: “Seekand you will find, knock and it will be opened foryou.” Discover that you are part of an infinite Lifeexpressing itself in Light and Love.“Who knows his own nature, knows Paradise,”a pupil of Confucius once said. In other words:“The Kingdom of Heaven is within you.”by Andrew HillOut of a troubled world of expediency and selfish strife,we come to this place set apart for the renewal of vision.Great Unity beyond all differences,should our lives be narrowed by personal sorrowor tragedy, envision us with a sense of worth.Should we be weary of the diminishing purposesof community and the persistence of global conflicts,envision us with your larger purpose.Should we feel lost upon earth’s lonely cosmic shore,envision us with joy and wonder.Uphold us when weak. Embrace us when broken.Transform us when partial. Restore to us your great unitythat we and the green earth and thecosmic law may become as one.Great Unity, bless us now, in this moment of worship,with your commanding vision.4The Rosicrucian Beacon -- March 2006

y Bill Anderson, FRCT THE START OF THE NEWRosicrucian year 3359, it is appropriateto look ahead. The Astronomer Royal,Sir Martin Rees said: “Our century isvery, very special. It is the first wherehumans can change themselves.”The UK National Convention in June 2006has as its theme: Return to Basics: Fundamentals ofthe Rosicrucian Order. This refers to a fundamentalchange within each one of us, an opportunity tolook deep within and recognise the enormouspotential that each of us has inside. A new yearis a new opportunity to put the Rosicrucianteachings into practice to enrich our lives, andthereby enrich the lives of those around us.This issue of the Rosicrucian Beacon seesthe end of the History of Rosicrucianism, but is itreally the end? Of course not! We Rosicruciansof today are the keepers of yesterday and theguardians of tomorrow.The part we play in the scheme of thingsis vital, not just for the continuation of theRosicrucian Order into the future, but for the restof the world too. Why to the rest of the world?The Rosicrucian Beacon -- March 20065

y Irving Söderlund, FRCTreasurer: Supreme Grand Lodgeof AMORCS STUDENTS OF OUR BELOVEDOrder, we become well acquaintedwith the four elements, their lawsand principles. We learn how weourselves are a manifestation of thesefour elements: earth, water, air and fire, and thatit is necessary for us to live in total harmony onall planes. Nowadays, more than ever, we areinterested in what we eat and drink, and howthis affects us. In reality, this means that we arestriving to strike a good balance between the fourelements in our body.If we look out on the world around us,and observe our Earth as a whole, we realisethat we are in fact observing a living creature,although of a different kind. This living creature,our planet, also seeks a harmonious life throughstriking a balance between the four elements.We see a world that has lived through manyconvulsions and yet, through following the lawsand principles of creation itself; it has alwayssurvived and continued its existence, ever liftingitself to higher levels of evolution. Our world hashosted the evolution of many species of animalsThe Rosicrucian Beacon -- March 20067

and plants, each one developing for a while andthen disappearing, perhaps preparing for theappearance of even higher forms of existence.And all this has occurred in an endless chain ofevolution.After eons of time on an increasinglycomplex path of evolution, human beings atlast came upon the scene. And as time went by,they began calling their species the “Crown ofCreation.” As long as humans on Earth were fewin number, Nature could support their actions andWe have learned to manipulate whatNature … had built up over the aeons.activities, and the natural balance between the fourelements could remain undisturbed according tothe laws of an ever-active evolution.But in our times, something serious hashappened. Through our inventions and theextreme growth of our industries, we have learnedto manipulate what Nature, once so carefullybalanced, had built up over the aeons.The population of the world has risenexponentially, and unsuspectingly we haveinterfered with the verychemistry of Nature. Wehave broken down andconsumed its natural assets,and altered entire ecologicalsystems without consideringthe internal balance that is sovulnerable and delicate.When we, who study thelaws and principles of Natureas seen from the perspectiveof inner balance and harmony,look upon the things that areoccurring in the world today,we know that an alarmingsituation exists. We are neither able to determinenor judge when and where things are going toofar. But one thing we do know: If our bodieswere exposed to the same kinds of damage andimbalance as we are imposing upon our planet,and if we were to become as polluted, bodily,as our earth presently is, our health would soonweaken and break down. Following the principle“as below, so also above,” we understand that theworld, our wonderful Earth, is ill…, very ill.The Rosicrucian Order AMORC is nota political organisation and does not sponsorenvironmental activists who demonstrate withplacards, shouting in streets and squares. But withthe insight given to us through the Rosicrucianteachings about the harmony needed for ourdaily social life to function, there comes as wella great responsibility. The knowledge we receivethrough our Rosicrucian studies about the InnerLife is accompanied by a deep understanding ofthe many levels of this Inner Life in the worldaround us; and again, I refer to the Hermetic lawwe all know so well: “As below, so also above;as above, so also below.” This law implies aresponsibility not only for our own lives,but also for all others who inhabit ourplanet. We must face the fact that planetEarth is the planet where we and our ancestorsand descendants will, time and time again in thefuture be reincarnated.What Can We Do?Those who follow a mystical path ofdevelopment are blessed with an inner knowledge.But this wisdom is not won before we are able touse the knowledge to the glory of God and thebenefit of humankind. So then, what can we asRosicrucians do with this insight,other than not personally causefurther damage to our pollutedair, not contaminate the water weare in touch with, not poison theEarth from which we harvest ourfood, nor use fire for destructivepurposes?First of all, as Rosicrucianswe should use the tremendouspower of visualisation andmentally try to influencethose who are involved withenvironmental decision making.Visualise that they open theirminds to a deeper understanding of pollutedNature’s needs; that the welfare of Nature becomesfor them the welfare of humankind. And we mustnever become tired and give up. In our dailysocial life, among family, friends and colleagues,we must, through positive, constructive thinking,infuse in others the desire to take responsibility, toact positively, and above all, to accept that whatevery solitary person thinks or does can make adifference. Every single step we take in the rightdirection, we take for the whole of humankind...8The Rosicrucian Beacon -- March 2006

and every step counts.Maybe we are the “Crown of Creation,”but the power that this implies, to think, feel andact as we wish, and to be conscious of our ownexistence, can lead us as well to consume beyondour means to replenish, thereby destroying ourfragile and finite Nature instead of usingit with respect and understanding. Only aswe give, can we receive. What we take, wemust somehow pay back, and we stand onthe threshold where Nature soon does nothave any more resources to give if we don’t beginto balance the account.We must also be aware of the fact that theknowledge and understanding of our Inner Life,our Inner World, the harmony and balance thatwe learn through our studies, is not shared withthe majority. Therefore, our important task is tospread the Light of our age-old wisdom, insightand understanding to those who wander in thedarkness of ignorance.As Rosicrucians, let us be ever more activein spreading Light where darkness prevails, andproviding knowledge of the true meaning behindNature soon does not have any more to giveif we don’t begin to balance the account.everything where ignorance is humanity’s dailyguide. May we be sincere workers for a peaceful,harmonious and loving future where we indeedwill see coming generations live in Peace, Lightand Love, and where the four elements are purifiedand in balance both within human beings as wellas in Nature.by Gordon MacDonaldFor me the appropriate metaphor for the innerspiritual centre is a garden, a place of potentialpeace and tranquillity. This garden is a place wherethe Spirit of God comes to make self-disclosure toshare wisdom, to give affirmation or rebuke, toprovide encouragement, and to give direction andguidance.When this garden is in proper order, it is aquiet place, and there is an absence of busyness,of defiling noise, of confusion. The inner garden isa delicate place, and if not properly maintained itwill be quickly overrun by intrusive under-growth.God does not often walk in disordered gardens,and that is why inner gardens that are ignored aresaid to be empty.The Rosicrucian Beacon -- March 20069

y Christian Rebisse, FRCAVING LEFT TAMPA, FLORIDA,AMORC became established fromNovember 1927, in San José, California,marking the beginning of activities ofRosicrucian Park whose architecturewas based on the ancient Egyptian style. AnEgyptian Museum became a significant feature in1930. Recognised by the International Council ofMuseums (ICOM) and by the Egyptian NationalMuseum of Cairo, the Park museum still attractsmany visitors, members and the general public.It remains today the largest Museum of its kindon the West coast of the USA. In January 1999,it organised a major exhibition: “Women of theNile” that was broadcast by the major Americantelevision networks.Nicholas Roerich and the World CouncilAt the beginning of the 1930s, the growth ofAMORC throughout the world was such that10The Rosicrucian Beacon -- December 2005

it became necessary to create an InternationalSupreme Council, the World Council, composedof those who directed the Order in different partsof the world, e.g. Australia, Britain, Canada,China, Denmark, France, Holland, Poland,Puerto Rico and Sweden. Among its memberswas listed the Russian painter Nicholas Roerich(1874-1947). According to the correspondencehe had with the Imperator between 1929 and1940, it seems he became a member of the Orderin 1929, at a time when he was nominated forthe Nobel Peace Prize. 1 Harvey Spencer Lewishimself reported that he met Nicholas Roerichduring the inauguration of the Roerich Museumin New York on 17 th October 1929.Named a legate, Roerich was directed tofulfil certain missions for AMORC. And so in1934, when he led an expedition across Chinaand Mongolia, at the request of the Americangovernment, to find plants that would combatthe desertification of the American prairies, hestopped in Harbin to meet with fellow Rosicruciancountrymen. Articles published between 18 th and24 th November 1934 in the Harbin Times recountedhis activities. One of them, entitled “NicholasRoerich – legate for the Great White Brotherhood– AMORC” had as a sub-heading, “The true face ofthe academic N. Roerich unveiled.”He was suspected of being a Freemasonin the pay of the American Government. Somejournalists saw in the three circles that embellishedthe Banner of Peace designed by Roerich (a specialflag for the purpose of protecting culturaltreasures in time of war) as the three pointsof Freemasonry. Nicholas Roerich protested inthese same papers, pointing out that he was aRosicrucian and that this Order had nothing todo with Freemasonry and politics. Nevertheless,these reports are interesting in the sense that theyshow in an undeniable way that Nicholas Roerichwas actively engaged in Rosicrucianism.The Polaire BrotherhoodQuite independent of its internal development,AMORC continued to maintain connections withother personalities in the world of esotericism. InSeptember 1930, Harvey Spencer Lewis enteredinto contact with Cesare Accomani, also known asZam Bhotiva, the head of the Polaire Brotherhood.This strange order claimed to be guided by the“Rosicrucian initiatic centre of Mysterious Asia.”They gave as their mission the rebuilding of thePolaire Brotherhood with the aim of preparingfor the advent of the spirit under the sign of theRose and the Cross. The Polaires judged the timeto be near when the “rods of fire” will againstrike certain countries of the Earth, after whichit would be necessary to rebuild everything thatthe thirst for gold and man’s selfishness haddestroyed. 2To prove their claims, they used the“oracle of the astral force” that enabled them tocommunicate directly with what they asserted wasa Rosicrucian centre located in the Himalayas. 3The technique had been given to them in 1908by Father Juliano, a hermit living near Rome.From the year 1929, messages from the oracleurged Zam Bhotiva to form a group called “ThePolaires” referring to the sacred mountain, thesymbolic centre of the Primordial Tradition. Thefirst meetings took place in the Rue Richelieu, inthe premises of a Parisian newspaper. Informationreceived from the oracle often led to impasses: inMarch 1932, having undertaken futile searches atMontségur, the discouraged Zam Bhotiva left theorder. Victor Blanchard (1884-1955), the GrandMaster of the Martinist Order and Synarchyreplaced him.Genuine or not, the Polaire Brotherhoodwas to play an important role because mostFrench occultists, like René Guénon, MauriceMagre, Jean Chaboseau, Fernand Divoire, JeanMarquès-Rivière and even Eugène Canselietattended their meetings. The order was thereforeto become one of the major groups of theFederatio Universalis Dirigens Ordines SocietatesqueInitiationis, commonly called FUDOSI, that is,the Universal Federation of Initiatic Orders andSocieties.The FUDOSIThe years preceding the Second World Warwas a period of great confusion in the world ofesoteric organisations. In fact, a certain number ofmovements in Europe and America plagiarisedsymbols, names and rituals from traditionalinitiatic orders. Some were a worry, particularlywithin Rosicrucian movements created in Belgiumby Émile Dantinne (1884-1669) such as the Orderof the University Rose-Croix founded in 1923, andthe Mystical and Tetramegistis Hermetic Order (O::H::T::M::) 4 set up in 1927. After Joséphin Péladan’sdeath in 1918, Émile Dantinne described himselfas his disciple. However, he claimed to haveThe Rosicrucian Beacon -- March 200611

an initiatic filiation not from the Sâr but fromthe “astral” Rose-Croix. The philosophy, ritualsand teachings of these orders were close toRenaissance magic. In this sense, he was farremoved from Joséphin Péladan who rejectedsuch practices.The Belgian Rosicrucians were exposedto criticism from the followers of Max Heindel,Rudolf Steiner and the Theosophists. Most wereMartinists and members of the Memphis-MisraïmRite. Although initially placed under the directionof the Sovereign Sanctuary of Jean Bricaud, theybecame independent from 1933 onwards. Isolated,they sought to become linked to an organisationof international standing, and on the advice ofFrançois Wittemans, who was already in contactwith the American Rosicrucians, Jean Mallinger(1904-1982), a close assistant of Émile Dantinne,wrote to Harvey Spencer Lewis on 11 th January1933: “We would be honoured to be able to affiliatewith the eminent Rosicrucian Order of which you arethe Director and Guide… we would be very happy tobe able to collaborate with the activities of AMORC.”From this first contact, the FUDOSI cameinto being. This society wanted to federate allinitiatic societies and orders so as to protect themfrom the many non-traditional organisations thatappeared at that time. During its existence from1933 to 1951, it gathered organisations as diverseas AMORC, the Rose-Croix Universitaire, theMystical Tetramegistes Hermetic Order, the PolaireBrotherhood, the Martinist and Synarchic Order, theTraditional Martinist Order, the Synarchic Union ofPoland, the Kabbalistic Order of the Rose-Croix, theUniversal Gnostic Church, the Society of TemplarResearch and Studies, the Order of the MilitiaCrucifera Evangelica, the Order of the Lily and theEagle, and the Order of Unknown Samaritans.The Masonic Order of Memphis-Misraïm was alsorepresented for a time. 5The Triangle of the FUDOSIThe Brussels located Federation wasdirected by a triumvirate or triangle of threeImperators: Harvey Spencer Lewis, ÉmileDantinne and Victor Blanchard. Each representeda branch of Rosicrucianism: the first that ofAmerica (the Ancient and Mystical Order RosaeCrucis), the second that of Europe (the Universaland University Rose-Croix), and the third thatof the Orient (the Polaire Brotherhood). WithinFUDOSI, they had an initiatic name: Sâr AldenHarvey Spencer Lewis(H.S. Lewis), Sâr Hieronymus (É. Dantinne) andSâr Yesir (V. Blanchard). The Federation heldits first assembly in Brussels in August 1934.Spencer Lewis was to take an active part in theorganisation from 1934 to 1939, the year of hisdeath.Despite its noble ideals, the plans ofthe FUDOSI were just too utopian. In the firstplace, some young Belgian initiates used theFederation essentially to attempt to run the worldof esotericism according to their own ideas. JeanMallinger, rather than Émile Dantinne, managedthe movement in Belgium, though his personalitywas badly suited to an organisation made upof so many diverse orders each with differentmethods and philosophies. And finally, Europewas suffering from tensions that were to lead apart of the world into a terrible war.As Ralph Maxwell Lewis reported, oneof the officers of the FUDOSI allowed himselfto be manoeuvred into unacceptable positions:he insisted first of all that all orders of theFederation conform to his personal views as totheir manner of developing themselves and howto function. Worse still, he also expressed hisdispleasure about the fact that AMORC acceptedblack members. 6 Even though Ralph Maxwell12The Rosicrucian Beacon -- March 2006

Lewis does not name the author of this scandalousproposition, we can easily assume they were heldby Émile Dantinne himself or Jean Mallinger.In fact, documents published by Lucien Sabahsuggested that the two were extremely racist andthat they supported the notion of the “Judeo-Masonic plot” so dear to the Vichy governmentin France. 7 Understandably, this attitude wasmuch deplored by members of the FUDOSI. Itis appropriate to point out as well that HarveySpencer Lewis’ position with regard to raceshad always been clear: there were no inferior orsuperior races as far as he was concerned. In hisbook, Mansions of the Soul, published in 1930, hestated that: “the common descent of all creaturesestablishes the fact that all human beings are brothersand sisters, coming from the one Creator and thesame essence, of the same vitality and of the sameconsciousness, independently of any question of race,belief, colour or other distinctions of personality.” 8In another text he points out: “Personally,my sympathy goes out to the race called ‘black’ becauseof all the suffering it has experienced, like the Jews inthe first days of the Christian era who had to sufferthe loss of their country, their belongings and theirhigh position because of prejudice, intolerance andignorance.” 9Generally speaking though, the FUDOSIwas basically made up of worthy men passionateabout brotherhood and spirituality and whoshared the tolerance and humanism of HarveySpencer Lewis. On the other hand, the noveland avant-garde attitude of the Americanssometimes shocked Europeans ensconced in theirtraditions.Interrupted by the 1939-1945 war, the workof the FUDOSI resumed in 1946. Ralph MaxwellLewis took part in the last meetings, his fatherhaving departed this world on 2 nd August 1939.He was to continue working for the Federationdespite the underhanded opposition from JeanMallinger. 10 However external conditions wereno longer the same. In fact, the Orders making upthe FUDOSI, having acquired a recognition thatprotected them from the risks of plagiarism, theorganisation really had no compelling reason tocontinue operating. And so, on 14 th August 1951,its members decided to place it into dormancy.The Contemporary PeriodWith the death of Harvey Spencer Lewis, a newpage in the history of Rosicrucianism was turned.Apart from the major role he had played in thefoundation of AMORC and the influence hehad exerted in the world of esotericism, he hadbeen an eclectic personality to say the least. Letus remember that it was he that created the firstplanetarium and the first Egyptian museum onthe west coast of the United States. Some yearsprior, he had also established one of the firstprivate radio stations in New York; one that wasdedicated to a large extent to programmes of acultural and philosophical nature.To this, we should add the numerouspaintings he produced on esoteric and symbolicthemes, some of which acquired nationalrecognition. During his life he had also been amember of numerous societies and philanthropicassociations, and had been recognised by manyfor his humanism. Like all people who are outof the ordinary, he was of course criticised andmaligned; 11 but he worked throughout with greatenthusiasm and conviction in the service ofRosicrucian ideals, and his contribution to theheritage of the Rose-Croix is very significant.So it was that after World War II, RalphMaxwell Lewis (1904-1987), the new Imperator,reorganised the activities of AMORC. Underhis direction, Grand Lodges and Lodges wereestablished throughout most of the world and inline with the wishes of Harvey Spencer Lewis,Ralph M. LewisThe Rosicrucian Beacon -- March 200613

he proceeded to revise the teachings for themembers. At the same time, he wrote numerousarticles on esotericism and philosophy, as wellas significant books including The Sanctuary ofSelf (1948) and Essays of a Modern Mystic (1962).During his term of office, he travelled the entireworld to meet with members of the Order and itsleaders, particularly at Rosicrucian Conventions.On 12 th January 1987, he departed from thisworld having worked for forty-eight years in theservice of the Order. He was to be remembered asa cultivated man, an inspired philosopher and agreat humanist.Upon the death of Ralph Maxwell Lewis,Gary Stewart was elected to the position ofImperator on 23 rd January 1987. He soon however,demonstrated that he was not up to the task ofleading the Order, and after a series of grave errors,he was dismissed from his office and duties by allthe Grand Masters on 12 th April 1990. To replacehim, they unanimously elected Christian Bernard,Grand Master of the French-speaking jurisdictionat the time. After twenty years of service in thatjurisdiction, he was now to devote his efforts tothe Order worldwide. Under his direction, theorganisation became more internationalised andits teachings were again revised in accord withthe desire to having them presented in line withchanging attitudes and awareness.AMORC in the WorldToday, the Rosicrucian Order AMORC is to befound throughout the world and comprisestwenty jurisdictions traditionally called GrandLodges or Administrations. Most of these covercountries of the same language beyond theirown borders. All these are part of a greater bodycarrying the traditional name of “Supreme GrandLodge.” As an organisation, the Order is directedby a Supreme Council composed of the Imperatorand all the international Grand Masters, eachhaving been elected in their role for renewableterms of five years. The Council meets regularly toevaluate the Order’s activities at a jurisdictional aswell as international level. All the Grand Mastersbenefit from the same prerogatives and no oneGrand Lodge exercises a superior influence overthe others.The Fourth Rosicrucian ManifestoThe motto of AMORC is: “The greatest tolerancewithin the strictest independence.” However, whilethe Order, in accordance with this dictum, isindependent of every religious and politicalsystem, it has at its heart a concern in the spiritualevolvement of the world. For this reason, it hasstated its position on the state of humanity bypublishing a Manifesto entitled Positio FraternitatisRosae Crucis. Dated 21 st March 2001, the text wasmade public by the Imperator, Christian Bernardon 4 th August 2001 during a Rosicrucian WorldConvention held in Gothenburg, Sweden.The Manifesto was historical within theChristian Bernardcontext of Rosicrucian history in that it waspublished simultaneously in twenty languages.While the three previous Rosicrucian Manifestosof the 17 th century were directed more at theintellectual, political and religious elite, the Positio,which can be considered as the fourth RosicrucianManifesto, is aimed at a wider public audience.It makes an appeal to all those, throughout theworld, who are wondering about the meaning ofhuman destiny and its future.ConclusionWe have reached the end of our series ofarticles dealing with the international history ofRosicrucianism. Having traced the steps of HermesTrismegistus and Christian Rosenkreutz, we arewell aware that this work does not constitute an14The Rosicrucian Beacon -- March 2006

exhaustive study of Rosicrucianism. True to ourfirst plan, we tried firstly to place Rosicrucianismwithin the history of esotericism. By travellingfrom ancient Egypt to the present day, we haveseen how western esotericism developed over thecenturies. You will have noticed that during mostperiods, Egypt has been regarded as the historicalor mythical pole of a mysterious PrimordialTradition that initiates have tried to transmitfrom generation to generation.As these articles have shown, many arethose who, across the centuries, have worked toestablish Rosicrucianism. In an attempt to marrythe rose and the cross, some injured themselveson the thorns that protect the flower of the soul;for not all were sages, but men and women withhuman strengths and weaknesses. To varyingdegrees, each contributed to the elevation ofhumanity by encouraging their contemporariesto look beyond the world of appearances, andthere, try to discover the presence of the Divine.In so doing, the questions they have raised aboutthe Mysteries of the Rose and the Cross, orthe why of Humanity and Creation, remain ofinterest in the present day.Footnotes1. Nicholas Roerich and his wife Elena had been members ofthe Russian branch of the Theosophical Society probablysince the First World War. Elena had translated The SecretDoctrine into Russian. About 1920, the Roerichs createdthe first study groups of Agni Yoga, a “movement for aliving ethical code that is composed of and synthesisesthe philosophies and religious teachings of all eras.” Itpromoted a yoga of action more than asceticism. However,even if Nicholas Roerich was a member of differentorganisations, he had an independence of spirit. Hepublished his path towards illumination in his four cyclesof poems written between 1916 and 1921 under the titlePismena.2. See the Bulletin of the Polaires, no.1, 9 th May 1930, p.3. Youcan also find more information about this movement inLes Sociétés secrètes de Paris by Pierre Geyraud, Émile-Paulfrères, Paris, 1938, pp.56-66.3. This relates to a divinatory practice based on mathematics,which Zam Bhotiva described in Asia Mysteriosa, l’oraclede la Force astrale comme moyen de communication avec les”Petites Lumières d’Orient”, Paris, Dorbon-Aîné, 1929. Fora while, René Guénon was passionate about this oracle.He then moved away from the Polaire Brotherhood as heconsidered the messages transmitted by the initiates in theHimalayas as insignificant and pitiful. (See his article in LeVoile d’Isis, February 1931.)4. We use here the most common name of this group. It wasinitially created by Émile Dantinne under the name ofthe Order of Hermes Trismegistus, following which JeanMallinger created the Order of Hermes Tetramegistus, alsoknown as the Tetramegistus and Mystical Hermetic Order,or the Pythagorean Order.5. They were not all members at the same time.6. “What is the FUDOSI?” Rose-Croix magazine, no. 128,Winter 1983, p.4.7. Une Police politique de Vichy: le service des sociétés secrètes, byLucien Sabah, Paris, Klincksieck, 1996, pp. 456-458.8. Extract from Mansions of the Soul.9. Extract from “The Coloured Race”, Rosicrucian Forum,October 1932, p.61. In the same magazine, you can readother articles that Harvey Spencer Lewis wrote on thissubject: “About My Jewish Attitude”, February 1938,pp.118-119; “The Karma of the Jews”, April 1938, pp.141-142; and “The Aryan Supremacy”, August 1939, pp. 24-25.10. Hans Grüter had become almost blind after an illnesswhen he signed a document criticising Harvey SpencerLewis in July 1950.11. Among them, we can cite the case of Reuben SwinburneClymer (1878-1966) who spent part of his life in criticisingand imitating AMORC. Instead of the FUDOSI, he devisedthe FUDOSFI, which included certain occultists such asConstant Chevillon. He was the author of several workson Rosicrucianism. He pretended to be the continuator ofthe very controversial Pascal Beverly Randolph (see thebook by John Patrick Deveney: Pascal Beverly Randolph – ANineteenth Century Black American Spiritualist, Rosicrucianand Sex Magician, New York, SUNY Press, 1997, p.140-143.)According to the American Medical Association Journal (vol.81, no. 24, 15 th December 1923), he was the director of theInternational Academy of Natural and Sacred Sciences,which sold courses of medicine through the post, including“elixirs of youth”, “water of life” and “bioplasma”. Severaltimes, he was accused of fraud with the Philosophers of theLiving Fire, who sold medical diplomas. Clymer himselfbought a medical diploma from the Independent MedicalCollege of Chicago, which specialised in selling diplomas.The same stream of lifethat runs through the worldruns through my veinsnight and day in rhythmic measure.It is the same life that shoots in joythrough the dust of the earthinto numberless waves of flowers.by Rabindranath Tagore15The Rosicrucian Beacon -- March 2006

y Leanne Mitchell, SRCWhere there is Peace, there is Culture;Where there is Culture, there is Peace.-- Nicholas RoerichICHOLAS ROERICH WAS INVOLVEDthroughout his career with the problemsof cultural preservation. From anearly age, when, as a teenage amateurarchaeologist in the north of Russia, heunearthed rare and beautiful ancient artefacts,he realised that the best products of humanity’screative genius were almost always neglected, oreven destroyed, by humanity itself.In the early part of the 20 th century, hetravelled through the historic towns of NorthernRussia, making paintings of their crumbling wallsand deteriorating architecture. He then madeappeals to the Russian government to maintainand restore these priceless links to the past.Later it was the devastations of the FirstWorld War and the Russian revolution thatspurred his own efforts. He came to realise thatthe cultural heritage of each nation is in essence aworld treasure. And his idea of cultural heritagebroadened to include more than just the physicalremains of earlier cultures, the buildings and16The Rosicrucian Beacon -- March 2006

art, for example, but also the creative activities,the universities, the libraries, the hospitals, theconcert halls and theatres. All must be protectedfrom the ravages of war and neglect, for withoutthem life would be nothing but a rude andignorant time on earth.It became clear to Roerich that aninternational effort was required. Duringthe 1920s, he composed a treaty with theassistance of international legal experts.This treaty came to be known as TheRoerich Pact.The Roerich Pact and Banner of Peacemovement grew rapidly during the early1930s, with centres in a number of countries.There were three international conferences, inBruges (Belgium), Montevideo (Uruguay) andWashington D.C. The Pact itself declared thenecessity for protection of the cultural productand activity of the world, both during warand peace, and prescribed the method bywhich all sites of cultural value wouldbe declared neutral and protected, justas the Red Cross does with hospitals.Indeed, The Roerich Pact was often calledThe Red Cross of Culture.Just as the Red Cross is embodied in aprotective sign and banner, so does The RoerichPact also designate a symbol to be displayed on abanner, The Banner of Peace. This Banner, flown atall sites of cultural activity and historical value,would declare them neutral, independent ofcombatant forces.The Banner of Peace symbol has ancientorigins. Perhaps its earliest known example appearson Stone Age amulets: three dots, withoutthe enclosing circle. Roerich came acrossnumerous later examples in various partsof the world, and knew that it representeda deep and sophisticated understanding ofthe triune nature of existence, an essentialelement of Rosicrucian philosophy.But for the purposes of the Banner andthe Pact, Roerich described the circleas representing the totality of culture,with the three dots being Art, Scienceand Religion, three of the most embracingof human cultural activities. He alsodescribed the circle as representing theeternity of time, encompassing the past,present and future. The sacred originsof the symbol, as an illustration of thetrinities fundamental to all religions, remaincentral to the meaning of the Pact and the Bannertoday.The Roerich Pact was first agreed to bytwenty-one nations of the Americas and signedas a treaty in the White House, in the presenceThe Pact itself declared the necessity forprotection of the cultural product andactivity of the world.of President Franklin D. Roosevelt, on 15 th April1935 by all the members of the Pan-AmericanUnion. It was later signed by other countries too.The year 2005 saw the 70 th anniversaryof the signing of The Roerich Pact. The historyof international treaties shows us how many ofthem were relevant and applicable to the timesin which they were signed, but then lapsedinto irrelevance. The Roerich Pact however,has kept its heart and its life, and is linkedto the needs of today’s chaotic world asmuch as ever.In so many countries, we seea deterioration of cultural values and adisregard for the right of cultural treasuresto have their own continued existence, foreverprotected and unimpeded. We see destructionof life, property and the inheritance of thecreative genius of nations. We can only hopethat a greater awareness of the importance ofhumanity’s cultural heritage will increase, ratherthan deteriorate. There is no greater value to anation than its cultural past, present and future.The Rosicrucian Beacon -- March 200617

AnonymousHERE WAS ONCE A KING WHOhad a beautiful daughter. So radiantwas she that the king one day gaveher a very expensive necklace studdedwith shining jewels to complement herappearance. But before long, this magnificentobject went missing and was presumed stolen.The princess was very sad and the king orderedthat an extensive search be made throughout thekingdom but it simply could not be found. It wasthought by many that a bird may have stolen itand that this would make the possibility of itsrecovery virtually impossible. The king howeverrefused to give in and decided to put out a rewardfor a considerable sum of money for anyone whofound it.One day, a minor official of the court waswalking home beside the local river and wishingthat he would find the missing necklace. As hemade his way homeward, he saw from the cornerof his eye a glint of something shiny in the riverand when he looked closer, he saw to his greatsurprise that it was the very diamond necklaceeveryone was searching for.Full of excitement he stretched out his handinto the river and grabbed at the necklace, but nomatter how hard he tried he somehow missed itand couldn’t just quite catch it. He took his handout and peered into the water; the necklace wasstill there. He tried again but to no avail. Next hedecided that he must get into the river and put hiswhole arm in to retrieve his prize. But strangely,the object still eluded him.He came out and started walking away,feeling depressed. Turning round for another lookhe again saw the necklace, right there where it hadbeen the first time and he resolved that he wouldget that necklace through any means possible. Heplunged in up to his waist and searched all aroundhis feet for it and yet still he failed to bring it outof the water. He stomped out of the river feelingvery bewildered and frustrated that his quarryremained there at the bottom and the chance ofhim claiming the reward seemed remoter thanever.Just then a wise man that happened to bewalking by, saw him, and asked what the matterwas. The official wasn’t keen to share the secretwith this traveller, thinking that he might takethe necklace for himself, so he refused to tell himanything. But the sage could see the man was trulytroubled, and being compassionate, again askedthe official to tell him the problem, promisingthat he would not tell anyone else about it. Theofficial, realising now that he could do nothingelse, mustered some courage and decided to puthis faith in the wise man.Pointing to the spot in the river in which thenecklace still appeared, glinting and shimmering,he told how he had tried and tried to catch it, but18The Rosicrucian Beacon -- March 2006

kept failing. The sage then told him that perhaps heshould try looking upward, toward the branches ofthe tree behind him, instead of in the waters of theriver. The official looked up squinting toward thesky and began to laugh to himself. Suspended justabove him from a branch, dangled the necklace.He felt rather foolish when he realised that hehad been trying to capture a mere reflection of thenecklace all this time.He turned to thank the wise man but he wasnowhere to be seen. Shrugging his shoulders hebegan to make his way back to the city to claim thereward and dream of how happy it was going tomake him. But as he walked the official began toreflect on what the sage had said to him. Increasinglyit dawned on him that by seeking the reflection ofhappiness in this world he was neglecting to lookupwards toward his own spiritual welfare. Therealisation of this had such a profound effect uponhim and moved him so deeply that he decidedthen and there to quite rightfully give the kingback his necklace, but he would use the rewardto alleviate as much suffering as he could. In thisway he experienced truly the reward he had beenanticipating benefiting both from the material andthe spiritual realm.by Richard WilesReady or not, some day it will all come to an end.There will be no more sunrises, no minutes, hoursor days. All the things you collected, whethertreasured or forgotten, will pass to someone else.Your wealth, fame and temporal power willshrivel to irrelevance. It will not matter what youowned or what you were owed.Your grudges, resentments, frustrations,and jealousies will finally disappear. And so willyour hopes, ambitions, plans, and to-do lists; theywill all expire.The wins and losses that once seemed soimportant will fade away. It won’t matter whereyou came from, or on what side of the street youlived.And it won’t matter whether you werebeautiful or brilliant. Even your gender and colourwill be irrelevant.So what will matter? How will the value ofyour days be measured?What will matter is not what you bought,but what you built; Not what you got, but whatyou gave.What will matter is not your success, butyour significance; not what you learned, but whatyou taught.What will matter is every act of integrity,compassion, courage or sacrifice that enriched,empowered or encouraged others to emulate yourexample.What will matter is not your competence,but your character, not how many people youknew, but how many will feel a lasting loss whenyou are gone.What will matter are not your memories,but the memories that live in those who loved you.What will matter is how long you will beremembered, by whom and for what.Living a life that matters doesn’t happen byaccident. It’s not a matter of circumstance but ofchoice.Choose to live a life that matters.The Rosicrucian Beacon -- March 200619

Part 5by William Hand, FRCIn Part 5 of this series we will start to look at the extremely difficult topicof consciousness. What it is? Are there different types of consciousness? Isthere a link between them and why is it that some scientists say consciousnessalone is the primary force behind all reality?ONSCIOUSNESS IS UNDOUBTEDLYone of the deepest mysteries forscience today. However, it is myopinion that during this century ascience of consciousness will emerge.Consciousness is something each one of usreading this article possesses and yet none of uscan truly explain precisely what it is; this thingthat seems very real and is part of us.What I would like to do in this article isto explore the topic of consciousness from botha mystical and scientific perspective. We willapproach the questions logically and see wherethey lead us. Hopefully this exercise will open up20The Rosicrucian Beacon -- March 2006

new avenues of thought that one day will lead toa fuller explanation.What is Consciousness?This is the ultimate question but there are atleast some attributes that most people can agreeupon.First of all consciousness is about awareness;if you are conscious, you are aware; if you areaware of something, you are conscious.We will come back to what we mean byawareness later.Secondly, consciousness is partlyabout thought (at least in humans). Webecome aware of something and know we areaware of it. We think about it and either act or donot act upon it, but at least we think and decide.Thirdly, consciousness is almost alwaysassociated with life, the two being intertwined. Ifyou are conscious, you are deemed to be alive.But already we have a problem of definition.Can’t you be alive but unconscious, for example?The answer is, of course, yes in the everyday useof the word conscious or unconscious. But the stateof being alive means that your sub-consciousness(which is a form of consciousness) is also activeand your brain and organs are also aware orconscious of each other.So, what we mean by consciousness inthis article will include all possible forms ofconsciousness or in other words, Consciousnesswith a capital “C.” From now on therefore, wewill use the word Consciousness to include allexamples of consciousness in the commonlyaccepted sense.I would now like to take a step forwardand split Consciousness into two forms:Active Consciousness and Passive Consciousness.Rosicrucian readers will understand the deepersignificance of this.Active and Passive ConsciousnessThere are many definitions of consciousness.For example, the nineteenth century authorRichard Maurice Bucke [see bibliography]refers to “simple,” “self” and “cosmic” formsof consciousness. Simple consciousness he definesas the consciousness that organisms like plantsand some animals possess, that is, a kind ofinstinctive or reactive awareness. For exampleplants will react to sunlight and we can say thatthis awareness of or sensitivity to sunlight by theplant is a form of simple consciousness.Moving up the ladder of consciousness,he postulates that humans, and possibly someanimals, are accepted as having “self consciousness.”Not only are we aware of our surroundings, wealso know that we aware of our surroundingsand know that we are alive and can exercise ourwillpower.But the highest form of consciousness isThe highest form of consciousness is Cosmicconsciousness.“Cosmic consciousness.” This refers not only toself-awareness but also to a complete awarenessof one’s place in the whole of creation as well asan awareness of the whole of creation itself.These definitions have stood the test oftime but they are restricting if one wishes tounderstand what Consciousness actually is. Solet’s see how these and other commonly acceptedtypes of consciousness fit into our partitions ofActive and Passive forms of Consciousness.By Passive Consciousness we mean that thequality of awareness exists and that the systemsinvolved in this have a job to do but nothingmore. For example, the cells in plants knowhow to react to sunlight and go through theprocess of photosynthesis. Our own subconsciousmind keeps our organs ticking over and react toemergencies such as a virus attacks. The Gaialikematter or earth consciousness is anotherreactionary form with the aim of maintainingbalance. And “intelligent” modern computersystems can take decisions depending on inputsto a pre-defined algorithm.Active Consciousness however, is a processthat can be causal, in other words it can create.In mysticism Passive Consciousness wouldbe a negative finite attribute whereas ActiveConsciousness would be the positive, infiniteattribute of the one thing we call Consciousness.Let us examine these two aspects a bit moreclosely to see what is going on.The Beginnings of ConsciousnessTo do this I would like to ponder on the originsof Consciousness using logic. So let us go backto the basics, the building blocks of creation aswe know them, namely strings (see Part 3 in thisseries).The Rosicrucian Beacon -- March 200621

Imagine a time when the strings started tovibrate with different frequencies and amplitude.(We will ignore the multi-dimensional aspectuntil Part 6 of these articles). With these vibrationscame the basic stuff of matter, namely, electrons,quarks, photons, etc. This variety provided theThis variety provided the potential forinteraction and with it an exchange ofinformation and energy.potential for interaction and with this interactioncame an exchange of information and energyas new structures began to emerge such as themolecules of carbon, oxygen and hydrogen.With the exchange of information andenergy there would arise a kind of fundamentalawareness of each other or in otherwords, a kind of passive “stringconsciousness.” This would beoccurring at a phenomenalrate in a framework ofordered chaos. Eventuallymatter would formfrom combinations ofparticles and then morecomplicated structuressuch as single cell lifeformsand plants wouldemerge.Each of these wouldultimately be composedof vibrating strings andeach would require differentthings to maintain balance andharmony. For example, plants wouldrequire sunlight and carbon dioxide, and theawareness of this through information andenergy exchanges would force the structures toevolve in certain ways. This would then be thedawn of “simple consciousness.” By thistime Passive Consciousness would haveexpanded into multitudinous forms allcapable of further interactions to formmonumental conscious systems. One suchsystem would be the human race.Consciousness ExpandsSome time in human history mankind achievedself-consciousness. In order to explore how thismay have come about I would like to look at aquantum model of Consciousness. If one imaginesa human being as being comprised of billions ofcells, each with a form of passive consciousnesswith a particular function to perform, and allthese cells are working together as one unit,a complete system, the particle or “R” aspectof this system 1 is the physical passivelyconscious structure that we perceive, saywhen looking in a mirror. But, as humans,we know we can see ourselves in the mirrorand this arises from the quantum wave or“Q” aspect of Consciousness. 2 The wavearises out of the vibrations of the strings. Theact of looking into the mirror causes parts of ourpassively conscious brain to register images.What follows then is an exchange of energyand information and coherence between thevibrations of the mirror and the “thing” seatedbefore it. The quantum wave collapsesand we have a reality (“R”) of uslooking into a mirror. For aninfinitesimal period of timethis coherence or “order”is perceived by parts ofourselves which reactto it and the humansystem as a whole thennotices the interactionand we become awareof us looking into themirror. We know we arethere seated before themirror because we canmake up our individual cellor string minds and act as onemind able to see the whole picture.In other words, we can “choose” whatto become conscious of.The act of choosing is the active part ofConsciousness. For example, we can choose toenter a state of meditation and lose awarenessThe active part of Consciousness becamethe primary force behind all reality.of where and who we are and become aware ofother things. It is a matter of focussing attention,making up our string minds as one mind. Humanscan do this wonderfully well since we have verycomplicated cellular structures. The complexity,particularly in the brain, allows us to interpret the22The Rosicrucian Beacon -- March 2006

Passive Consciousness inputs ina holistic way and make senseof them. Plants and probablymost animals cannot do this;in other words they cannotunderstand or even becomeaware of the broader pictureas their structures are relativelysimple compared to humans.As humans developed andformed societies, a group consciousness wouldemerge. Through the “Q” aspect of Consciousnesshumans would not only become aware ofthemselves but also aware of others in a way thatlinked everyone together. A few humans werethen able to go a stage further and achieve whatis commonly known as Cosmic Consciousness,where individuals become consciously aware ofthe unity of creation and their place in it. At themoment of cosmic consciousness, the quantumwave collapses within the person, time ceasesto exist, and the particle aspect or experience ofoneness is realised. With the dawn of activeconsciousness, Consciousness became completeand aware of itself; one became two and twobecame one. The active part of Consciousnessbecame a force for change, and as quantumphysicists postulated in the 20 th Century, itbecame the primary force behind all reality.Creative ConsciousnessSo what is it that distinguishes us from computers?After all computers can nowadays exhibitintelligence; they can make decisions and oftendo things better and more accurately than we can.The short answer is physically, not a lot really!But we do have one advantage, we have selfconsciousnessand this arises from complexity, acomplexity so vast and to which even the largestcomputer today cannot approach. But one daya computer will be built with the same or evengreater complexity of structure than the humanbrain and body. Could that computer becomealive like us? Maybe! We do not know becausethere is another thing that we humans possess incommon with other living things on this planet:vital life force.What is this force? Where does it comefrom? Could it make a computer become alive?The surprising thing is that it is an attribute ofConsciousness and this is what we will explorein Parts 6 and 7 of this series. To do this we willenter the “hidden dimensions” of String Theoryand look at Consciousness from a more completeand more mystical perspective. Before you readPart 6 it will be useful if you could meditate onwhether you think Consciousness is complete orwhether it is evolving; if it is evolving, then towhat purpose? At the end of this series I promisethat you will each have an answer to thosequestions.BibliographyRichard M. Bucke: Cosmic Consciousness SBN 0-525-47245-2.Danah Zohar: The Quantum Self ISBN 0-00-654426-6.www.google.co.uk (input “consciousness stringtheory”).William Hand: Scientific Mysticism, Parts 1, 2, 3 and 4in the Rosicrucian Beacon.Footnotes1. “R” is used to denote reality arising from an act ofconsciousness. See Part 1 of this series in the RosicrucianBeacon, September 2004, p.8.2. “Q” is used to denote the quantum wave of allpossibilities. Ibid.23The Rosicrucian Beacon -- March 2006

Salutation to a Friendby Fra Giovanni[The following is excerpted from a letter written on ChristmasEve, 1513, to his friend, Countess Allagia Aldobrandeschi.]I am your friend and my love for you goes deep. Thereis nothing I can give you which you have not got, but there ismuch, very much that, while I cannot give it, you can take.• No heaven can come to us unless our hearts find restin today. Take heaven!• No peace lies in the future which is not hidden in thispresent little instant. Take peace!• The gloom of the world is but a shadow. Behind it,yet within our reach is joy. There is radiance and glory in thedarkness, if we could but see; and to see we have only to look.I beseech you to look!• Life is so generous a giver, but we, judging its gifts bythe covering, cast them away as ugly, heavy or hard. Removethe covering and you will find beneath it a living splendour,woven of love, by wisdom, with power.• Welcome it, grasp it, touch the angel's hand that bringsit to you. Everything we call a trial, a sorrow or a duty, believeme, that angel's hand is there, the gift is there, and the wonderof an overshadowing presence.• Our joys, too, be not content with them as joys. They,too, conceal diviner gifts.• Life is so full of meaning and purpose, so full of beautybeneath its covering, that you will find that earth but cloaksyour heaven.• Courage then, to claim it, that is all. But courage youhave, and the knowledge that we are all pilgrims together,wending through unknown country, home.• And so, at this time I greet you. Not quite as the worldsends greetings, but with profound esteem and with the prayerthat for you now and forever, the day breaks, and the shadowsflee away.24The Rosicrucian Beacon -- March 2006

y Ralph M Lewis, FRCHE WORD MYSTICISM MEANSdifferent things to different people.It is not that in its true meaning it isdifficult to define; rather, the confusionis due to two distinct circumstances,and mysticism is not responsible for either ofthem.First, there is the etymology of the word:It was originally applied to a particular peoplewhose practices, customs and beliefs were notprimarily mystical. The second circumstancewhich contributed to the misunderstanding grewout of the first. It consisted of attributing tomystical beliefs, certain doctrines and practicesthat were quite at variance with its real nature.Let us consider then the origin of the word“mysticism.” It was from visits to Egypt thatthe ancient Greeks learned of and subsequentlyThe Rosicrucian Beacon -- March 200625

developed their own mystery schools. Herodotus,the renowned Greek historian, describes his visitto that land principally in his Histories, Book II(c.440 BCE). He was deeply impressed by whathe was privileged to see, but he was apparentlysworn to secrecy, for he says: “I know well thewhole course of the proceedings in these ceremonies,but they shall not pass my lips.”Pythagoras was one of several other Greekphilosophers who lived for many years among theEgyptians. While there, he learned the teachingsand inner secrets of the mystery schools. Stanley,in his classic history of Greek philosophy,tells of Pythagoras’ sojourn in Egypt. Herelates: “In Egypt, he lived twenty-two yearsin their sacred places.” There, Pythagoraswas solemnly initiated into the Egyptianrites and learned of their arts, sciences andmysteries.As was said above the Greeks laterestablished their own mystery schools, and thosewho were initiated into these were called mystai.The word had direct reference to the mysteries ofEgypt and Greece. It was not in any way related tomysticism. However, the name mystai continuedto be associated with the mysteries in the popularmind. Both in Egypt and Greece, however, theword “mysteries” referred to a secret and uniqueknowledge; it did not have any reference to thatwhich is weird and confounding.The second set of circumstances whichcaused a misunderstanding of mysticismconsisted of all the practices that later becameassociated with the word itself. Mystery, withthe passing of time, came to mean “obscure,”“veiled,” “deceptive” or “fantastic.” Since theoriginal candidates of the mystery schools, as wehave said, were known as mystai, mysticism theninherited all of these false meanings.A Religious IndividualistThe mystic is a devoutly religious person, butprimarily that of a religious individualist.To be a mystic, one must sincerely believe ina transcendent, divine power. To the mystic,this power is the “Absolute,” the “One” orundivided “Reality.” Moreover, the mystic isone who is personally convinced that the fullnessof God and the Cosmic can never be objectivelyexperienced. He or she believes there is nointellectual approach to the Divine and that noone can relate to its ultimate nature. Rather, themystic thinks that God is inscrutable in termsof words and moreover it is believed that thisoneness with the Divine is a personal experience.It is a feeling; yet it is more than our usual stateof consciousness can perceive. One must attainto a personal union with the Godhead to bea mystic. Consequently, mystics contend thatpriests, clergymen and even metaphysicians, areof little help to them.Mystics, then, are individuals who, bycertain practices, evolution or learning, come tohave an intimate awareness of their relationshipTo be a mystic, one must sincerely believein a transcendent, divine power.to the Cosmic. In every period of history, theyare the individuals who have had an immediateconsciousness of the Divine Presence.Whenever we speak of Islamic, Christianor Judaic mystics, we are only referring to thefaith of those individuals and the mode of theirinterpretation because the procedure by whichthe change of consciousness is had, and fromwhich the mystic experience results, is basicallythe same for all. The mystic’s words and theimages of what he or she strives for are influencedby his or her religious affiliation and doctrines.The great ecstasy, however, the satisfaction ofthe subconscious urge for transcendence, may bedefined in various ways.Christian mystics may define theirexperience as one of “Christ consciousness.”The Islamic mystics may declare that in theirexperience they are very close to Allah. However,these expressions are only images of thesubconscious impressions had by the individualmystic. They are, after all, the exalted feelings ofthe individual, framed in studied phrases that arefamiliar, the result of his or her experience andbackground.To those who have not made any real studyof the subjects, magic and mystical phenomenamay seem to be related. They have, however, onlyone point in common. It is that they both attemptto attain a special power. Magic is the conceptionof a supernatural or subliminal power that canbe invoked for the purpose of extending one’sphysical and mental powers by the addition ofbelieved external forces. It has been said that itis merely the process of obtaining in order to26The Rosicrucian Beacon -- March 2006

enhance material advantages.Mystics seek union with the transcendentalpower of the Cosmic, and are willing to sacrificemany mortal advantages so as to experience thesimple state of oneness. They are not attemptingto gain but, rather, to return to a sublime statefrom which they believe they have descended.The Thread of KnowledgeMysticism and mystical philosophy arenot identical. There is a vast world betweenthem. Many mystics have not been philosophers.Few philosophers have been mystics. Mysticalphilosophers may well know what the mysticseeks and is striving for, and they may knowthe certain steps and psychological changeswhich the mystic must take and pass through.Mystical philosophers may also describe theexperience of the mystic in better words than themystic can. But there is a fundamental differencebetween the mystic and the mystical philosopher.The mystical philosopher knows only of themystical experience, but the mystic is the mysticalexperience. The experience is intimate to themystic. In fact, he or she is it.Generally, we can say that all philosophyseeks to remove the veil of ignorance byintellectually unifying all experiences by thethread of knowledge. It tries to forge links ofseparate knowledge into a chain of usefulness. Thepurpose of general philosophy, then, is to bringus into harmony with our mortal existence.Mysticism does away with all separatenessand distinctions.Mysticism, however, does away with allseparateness and distinctions. In the mysticstate, the harmonious experience is withoutany qualification. Its beginning and end are therealisation of the One. There are no variations, nodifferences that need to be equalised. All we cansay is that in mysticism there is only the forest,not a group of trees.There are two distinctive sides to themystical experience and these are: (a) the visionor the consciousness of absolute perfection and(b) the transmutation, the attempt in living toemulate the vision had. It is in the latter realmthat mystical philosophy is important.Mystical philosophy, such as, for example,the Rosicrucian teachings, shows the individualhow to transform his or her experience ofthe Absolute into terms of everyday living. Itdelineates how the mystical ideals, had as a resultof the experience, can bring about a transformationof the character and personality of the individual.The mystic may expound his or her experienceand sublime love of the Absolute, but it is theobligation of mystical philosophy to show themanifestation of such love in actual humanrelationships. Mystical philosophy must pointout what conditions between people will mostclosely emulate the ideal had by the mystic.Plotinus’ RulesThrough the centuries, mystical philosophy hasestablished certain rules, as in the works ofPlotinus (204-270 CE), for example. These rulesare for testing claims to being a mystic. Theywere not postulated in numerical order; rather,they came about through an analysis of thepurposes, preparations and functions of the greatmystics. The persistence of their findings, as aresult of this analysis, makes it possible now toput them in the simple order of four rules.First, mysticism is practical and active.It is not a passive or theoretical concept. It isa consciousness of the whole self; not just anintellectual opinion.Second, the mystic’s aims are those whichare transcendental, they exalt in their nature andare spiritual in their content. The mystic is notone who is desirous of transforming thephysical universe in some way. Rather, itis a concentration on the One, the wholeReality, which includes what we call thephysical or material, and the spiritual.Third, this meaning of “One” is not simplya unity with reality or merely acquiring a clearperception of it. It is to the mystic an object oflove as well.Fourth, the eventual union with the Onein consciousness enhances the mystic’s life. Thisunity is not merely a greater understanding or asubliminal feeling, but it eventually results in theremodelling and refining of the character of theindividual.The Mystical ExperienceA person may become a mystic without everhaving the ability to define the word. Thereare, in fact, many who are mystics butThe Rosicrucian Beacon -- March 200627

erroneously attribute the experiences, the state ofconsciousness, which they have to some externalcause or factor. There are individuals who, whenthey experience the mystical state, believe that itis due to the fact that they are under the influenceof some alien agency. Instead of realising thatthey are the active cause of their experience, theyconsider themselves recipients of some outsideforce or power. Religionists may often think thatthe deity or an angelic being has infused theirconsciousness suddenly when actually they haveThe fact is that mystical experience is apsychological process.had a mystical experience. Still others may thinkthat they have unwittingly induced a state of selfhypnosis.The fact is that mystical experience is apsychological process. Its function is not whollyunderstood as yet. Mystical experience is notabnormal in the sense of being a mental aberration.It is, however, an uncommon experience becauseit consists of a penetration of self to the subliminallevels of consciousness. Philosophers, scientists,poets, inventors, housewives and businessmenhave all at one time or another had what actuallyis a mystical experience.Perhaps while in deep meditation uponsome rather mundane matter, they have beenunwittingly drawn upward in the stream ofconsciousness. They have then had impressionsand sensations which are not related to thisfamiliar external world. It is a subtle feeling thatconsists of more than a profound emotion. It isreally unidentified with emotion except as beingan exalted happiness.In true mystical experience there is noloss of consciousness. It is, rather, a change ofconsciousness. In other words, there is anemergence to a new level of consciousness. If wesuddenly break into a run when we have beenwalking, all we have done is to change our gait.We are still in motion. Persons, who have stoodbefore a majestic display of nature, perhaps indeep reflection, have been brought into unitywith the One. There, for the moment, was thesupreme ecstasy of mysticism for which theyknew no words.At that moment they were mystics in fact,if not in name. The philosopher Immanuel Kant(1724-1804) said he found evidence of God incontemplation of “the starry heavens above.”PhasesThere are several phases of the mystical lifethrough which one must pass before ultimatelyescaping the objective and experiencing unitywith the Cosmic. These are the steps of themystic wayFirst, there is the awakening. This is agradual consciousness of impressions andsensations which seem to emanate fromthe depths of self. It is also a growingrealisation of a vaster reality than thatwith which we are ordinarily familiar, agrowing realisation of the Cosmic. Thefinal awakening is the climax of a series of lesserones. It is an abrupt experience; it consists of anintense feeling of joy and exaltation.The second phase of this mystic way ispurgation. The experience one has during theawakening inspires idealism. There is then aprofound realisation on the part of the individualof divine beauty and cosmic perfection. This,in turn, causes a great awareness of our ownimperfection by contrast. From this there followscontriteness and a desire to purge ourselves of thefoibles that we believe we have. This manifests asa greater self-discipline.The third phase is known as illumination.This is when we are able to free ourselves fromthe influences of the objects of the senses to whichmost of us are tied. During this third phase weseem to perceive what to us is the Cosmic. Thatis why this phase is called illumination: It is onlyhad after a serious contemplation of the nobleideas inspired by the awakening and the act ofpurgation.The fourth phase is the Dark Night ofthe Soul. Once we as individuals have had thefirst great illumination, the contrast betweenit and the objective world is rude. There isapparently a great void between these two statesof consciousness. There is an awareness of ourseparateness. The Cosmic, as experienced, thenseems more remote than before we had theillumination. This notion is accompanied by agreat feeling of loss and abandonment. This isthe “Dark Night of the Soul.” Mystics have oftenreferred to it as the “spiritual crucifixion.”The fifth and final phase is known as theunion. This is not just a perception of the Cosmic.28The Rosicrucian Beacon -- March 2006

It is not just a visual image that one has or evenany feeling that is possible of expression. It is acomplete merging of one’s being with the infiniteoctaves of cosmic energy. This is accomplishedthrough the quickening of the sensitivity of theconsciousness. It is being impervious to certainlevels of stimuli and especially responsive toothers. This union is not passive but active. It is apassing from an objective level of consciousnessto the deep recesses of the subconscious self.Once this unity has been attained, its aimsfulfilled, the whole function no longer commandsthe focus of one’s attention. Once the unity is had,it infuses our being as a power and that powermotivates us, our thinking and acting. The cosmicconnection is then made subsequently withoutideation, without prolonged thought or effort.Louis Claude de Saint-Martin, eminentmystic philosopher, said: “All mystics speakthe same language, for they come from thesame country.” He meant, of course, thatall mystics have had the ultimate intimateexperience of cosmic unity.Mysticism Is PracticalMysticism is commonly thought to be whollyidealistic, ephemeral and unrealistic. But quite tothe contrary, mysticism is practical. Furthermore, itis not just a tradition. It is not a religious doctrine,nor is it faith; that is, it is not reliance uponthe authority of some individual or institution.Mysticism, instead, is thoroughly groundedin personal experience. Josiah Royce, notedAmerican philosopher, stated: “The mystic is athoroughgoing empiricist.” In other words, he orshe is one who relies upon personal experience;but it is a transcendental experience, one onanother level of consciousness.Mystics are not people who wish to escapeall kinds of reality. They want to ascend to a newworld, to find orbit, if but for a moment, in thatexistence, or that world, called the “Absolute.” Bydoing this, they extend their mental perspective,just as we increases our visual perceptionsby climbing a mountain. We does not do sonecessarily to escape the valleys, but in order tosee beyond them.The terms of the mystical experience,the frame of ideas into which the mysticalexperience may be placed, have not come fromthe Cosmic. They do not arise in the Cosmic. Thephraseology of the mystical experience reflectsthe background of the individual. After all, onecan only express oneself in the language andwith the ideas associated with our society andcustoms. Perhaps no-one may ever know the fullreality of the mystical experience. The experiencewhich one objectively recalls is never beyond thelimits of one’s own personality. It is expressed inthe substance of the personal background andinfluence. Therefore, the experience of mystic ispractical because it must necessarily be canteredfinally in the substance of this world if it is to beexpressed at all.HedonismHave the psychological factors of mysticism andits principles any place in our modern world?Any intelligent observer today is aware of theAll mystics have had the ultimate intimateexperience of cosmic unity.increasing disintegration of self. Diversifiedinterests and appeals make the unification of self,the coordination of all one’s faculties, difficultif not impossible. Hedonism, or the pursuit ofpleasure, seems a permanent human trait. Itconsists of sensuous appeals, pleasures whichare principally related to the appetites. By thesubtlety of modern advertising and generalpropaganda, they are being made to appear asthe very summum bonum of life.Concomitant with hedonism is theframework of glamour in which the materialintellect is placed. For example, the astutespecialist in some branch of inquiry devoted tothe knowledge of the physical universe is the heroof the hour. This glorification of the intellectualself is concerned principally with utilitarian andhedonistic ends. In effect, this glamour proclaimsa mastery of the material world and a securingof one’s physical being, thus creating a greaterassurance of appeasing the appetites.These two selves, the sensuous and theintellectual, are being made to serve each other.As a result, they are so dominant as to make allthe other aspects of one’s being, our other possibleselves, subordinate and repressed. We speak ofthe decline of morality and spirituality today.In fact, to many persons the moral and spiritualaspects of consciousness are but mere terms. Theyhave never subconsciously experienced moralityThe Rosicrucian Beacon -- March 200629

or spirituality; therefore, they are easily displacedby the more intense appeals of the sensuous andintellectual selves.The Integration of SelfThe integration of self, letting consciousness of ourbeing manifest along its ascending scale, risingupward, if you will, begins with contemplationand meditation. This requires being alone withself. It means periodically living in the worldof reflection and contemplation, even if briefly.This analysis of one’s subtle thoughts andfeelings during such a period is becominga lost art.The following advertisementappeared in a national magazine with thecaption: “Have you often wanted to be alone an hourwith yourself?” The theme of this advertisementwas that a certain insurance policy would makeit possible for the individual eventually to retireand acquire that needed hour. The whole themeof the advertisement was really a sad commentaryon the lack of opportunity today for the averageindividual to unify his various selves throughmeditation and reflection.The teachings of mysticism, the variousphases of the mystic way, are essential if weare to save our civilisation. After the mysticalexperience is had, the self is obliged to employa symbolism to express its experience. Thusthose who have such an experience turn tomusic, art, literature, design and humanitarianacts to give reality to their mystical experience.Consequently, it is these modern mystics, whoby converting their experiences into creativerealities advance not merely art and science, butThe integration of self begins withcontemplation and meditation.the whole of humanity.Sir Arthur Stanley Eddington, Britishphysicist and astronomer, in one of his textsstates in defence of the modern mystic: “And so itseems to me that the first step in a broader revelationto man must be the awakening of image-building inconnection with the higher faculties of his nature sothat these are no longer blind alleys but open out intoa spiritual world.”by Joseph Campbellthink our search is somewhat encumbered by our concept ofI God. God as a final term is a personality in our tradition, so thatbreaking past that “personality” into the transpersonal, whetherwithin one’s self or in conceiving of the form beyond forms– although one can’t even say form – is blocked by our orthodoxtraining. This is so drummed into us that the word “God” refersto a personality. Now, there have been very important mysticswho have broken past that. For instance, there is Meister Eckhart,whose line I like to quote: “The ultimate leave-taking is theleaving of God for God.”Extract from An Open Life30The Rosicrucian Beacon -- March 2006

SayingWhatWeThinkby Adrian Waldo SashaHERE IS NOTHING QUITE ASwholesome and invigorating asexpressing our convictions effectively,for by so doing we encouragecooperative understanding andbroaden and advance our concepts of life. The firewhich burns within radiates outwardly, though ifrepressed, that same fire tends to destroy theinner walls of our personality.Therein lays the challenge: How can weexpress our innermost convictions freely andspontaneously and never evoke resistance ormisunderstanding? Should we express ourconvictions only to those who would agree withus or not be offended by our views? Or shouldwe express them regardless of what othersmay think? What criteria should we use whendeciding how far to go in speaking our minds, forsurely hiding our convictions can never lead tomutual understanding nor give our inner selvesthe much needed satisfaction of living the innerlife outwardly?Fear of evoking animosity may seemto offer no other choice, but that disappearswhen we discern the basic laws which motivatehuman responsiveness. We can probably neveraltogether avoid misunderstandings, but wecan surely mitigate them if we realise that thematter of people’s being “ready” or “unready” tounderstand is dependent on whether or not ourconvictions are expressed in a way that is freelyand readily acceptable. The oft-repeated truism,“Molasses catches more flies than vinegar,” is stillworth remembering. As mystics and Rosicrucianswe are after all, practical people.People resist whatever appears to be anattempt to “force” ideas on them, for there is analmost biological craving to think freely, to beThe Rosicrucian Beacon -- March 200631

able to explore unknown avenues and to cometo our own conclusions. When we become fullyaware of the existence of an innate human selfdefensivereaction against the unknown and theseemingly oppressive pronouncements of others,we not only avoid various frustrations as a resultof others’ “unreadiness,” but we also strengthenour own freedom of thought by granting thatsame freedom to others. We can at least make ourconvictions acceptable by stating them from thelevels of others’ concepts.Above all, we can discover that the lawsof human response serve as a solid foundationin proportion as we seek to understand theirfunctioning: seeing with the eyes of others,feeling their experiences, understandingtheir reasons for responsiveness withregard to expressed convictions. Throughour Rosicrucian technique of assumption,we seek to enter the mind, heart and soulof the one we wish to help, thereby gaining anunderstanding of how best to speak our truth, nomatter how complicated it may be, and still makeit understandable and perhaps even acceptable.The saying “a fool learns only throughexperience and a wise man seeks other ways,” shouldbe qualified. Unless someone’s expression ofconviction points out a direction, even theproverbial fool can’t learn from experience.Even reading can enlighten only insomuch asit carries some understandable directive, andturns intellectual words into inner experience.Convictions should never disregard modes ofthinking from which they were born. They shouldnot be presented differently from their sourcemilieu simply in an attempt to make them morepalatable to others. They must be expressed inthose very modes of thinking from which theyarose if they are ever to be truly accepted byothers; indeed if they are even to be understood.Karmic ConsequencesWhen we express our convictions so forcefullyand positively that we lead others entirely intoour own way of thinking and behaving, weare interfering with their lives in a negativeway. And there will almost certainly be karmicconsequences for us in doing this.Rosicrucian mystics do not seek to turneveryone into cloned version of themselves. Theyseek instead to help each person to find his orher own best path forward, not to enter the pathof another. Only where there is genuine concernfor the well-being of another, can true advice andassistance be given. The rest unfortunately, is theworkings of the ego and a power play we haveno need of.How true it is that a bad experiencesometimes has the effect of making us avoidcertain situations with all the strength we have,even though those unpleasant situations maybe precisely what we need most for our innergrowth and maturity. Sometimes, destiny, fate,karma (whatever you wish to call it) saves usfrom ourselves by forcing us into circumstancesthat appear entirely implausible, especially fromWhen we lead others into our ownway of thinking we are inviting karmicconsequences.the standpoint of objective logic, but which turnout to be exactly the experiences we neededin order to get certain inner abilities to startfunctioning outwardly in a practical and usefulway. Who knows what kind of situations, big orsmall, a person should face in order for his or herinner self to be able to express itself outwardlymore thoroughly?Remember to give even your most ardentconvictions as if they were opinions only;opinions that may be accepted or rejected freelyby others. Opinions are like ripples on the surfaceof a gently flowing stream whilst convictions arelike the deep current inexorably forcing the greatmass of water forwards. Ripples come and gobut the current persists. Yet the universality andimpartiality of justice demands that we merelyshow how things look to us, namely presentour convictions as opinions only; namely, showthe ripples first and allow the current to sweeppeople away (for it certainly will) only whenabsolutely necessary.Every application of force over anotherperson is an open declaration of failure to expressconvictions understandably and acceptably.The more developed our ability to express ourconvictions freely and acceptably, the less effortis needed for carrying out measures deemedworthwhile.It will be a golden age indeed when wecan express all our convictions naturally andeffectively, and with complete sincerity.32The Rosicrucian Beacon -- March 2006

y Robin M. Thompson, FRCHE HEADQUARTERS OF THISGrand Lodge is located in Leichhardt,a suburb of Sydney in New SouthWales serving Rosicrucians who livein Australia, India, Southeast Asia andNew Zealand. The Grand Master is Peter Bindonwhile Bob Kogel serves as Chief ExecutiveOfficer and Secretary, and Paul Panikian asVice President. The year 2005 marked the 75 thanniversary of Rosicrucian activity in Australia,and the Grand Lodge celebrated the occasionwith conventions in major cities throughout thejurisdiction.The Story BeginsThe story of Rosicrucian activity in this partof the world really begins with two dedicatedpeople: Anna Olga Bindschedler and Stefan L.The Rosicrucian Beacon -- March 200633

Kowron, who devoted their lives to bringingthe Rosicrucian teachings to the SouthernHemisphere, and to Australia and New Zealandin particular. It is a fascinating story, completewith all the challenges and pitfalls, but also somedynamic synchronicities that always appear tomark any really worthy endeavour.Anna Olga Bindschedler was a highlyeducated Swiss emigrant who came to Australiafor the second time in 1924, where she workedas a nurse and was the first crusader of the RosyCross on Australian soil. Beginning in Sydney,and then moving on to Brisbane, Melbourneand finally Adelaide, Anna, in her few sparemoments, did all she could to spread the Lightof AMORC in her newly adopted land. Hertask was a daunting one, as Paul Panikiandescribes: “Around her lurked thespectres of materialism, of selfishness andof dogmatism with its condemnation of anydoctrine that it cannot understand or thattrespasses upon its preserves.”In 1928 she wrote a letter fromAustralia to the Rosicrucian ImperatorDr. H Spencer Lewis in San Jose,California, describing her difficult pathand expressing her determination tosucceed. It was Dr. Lewis who puther in touch with another devotedRosicrucian pioneer in Australia, StefanKowron.Born in Poland in 1886,Stefan Kowron (originallySkowronski before emigrating toAustralia) was living in Shanghaiin 1927. War and revolution inEurope had brought him to thiscity, where there was a sizableEuropean community. However,suffering from tuberculosis,Stefan Kowron decided to moveto Australia and a more suitableclimate where he might regainhis health. He was a surveyorand hydraulic engineer and hada lifelong interest in philosophyand metaphysics. En route toAustralia with his wife in early1927, he was privileged to bea candidate at a RosicrucianTemple Initiation at Surabaya onJava in the Dutch East Indies(Indonesia). Speaking of this initiation manyyears later, he described how he was cosmicallyinspired to carry the “Light of the Order” tohis new homeland. In Australia, far from hisbirthplace and faced with many difficulties as anewcomer, he was nevertheless destined to laythe foundation for the spread of the RosicrucianOrder’s teachings to every remote corner of thisvast continent.Once he had settled, beginning in 1928and with the approval of the Imperator, StefanKowron started his campaign. Contacting AnnaBindschedler and after learning of her work for theOrder, he gladly accepted from her the torch thatfor several years she had kept burning. Workingfrom his flat in Bondi in Sydney, Stefan Kowronplaced adverts (many of which he financed from34The Rosicrucian Beacon -- March 2006

his own pocket) in various publications, and, asinquiries came in, copies of The Light of Egypt,the forerunner of today’s Mastery of Life, weredistributed to all who were interested. In duecourse, membership applications began to tricklethrough to the Grand Lodge in California.Her work completed, Anna Bindschedlerreturned to Switzerland in 1929. In a letter toStefan Kowron dated 24 th September 1929, shewrote: “Never mind that the few new members arescattered all over Australia. You know that despitethe fact that I could only win a few new members andmost of my efforts seemed to meet with failure, I wasalways very optimistic about the future of the RosyCross in Australia. Australia needs Light, Life andLove, and it will only be a question of time when itwill be ready to receive it.” Today, her prophecy hasbeen fulfilled.Australian RebirthAustralian Rosicrucians consider the birth ofRosicrucianism in Australia to have taken placeon 5 th January 1930. On that date, as a result ofnearly two years of advertising, interviewingand meeting prospective members, a nucleus ofmembership had been established and a groupof about a dozen Rosicrucian students met atStefan Kowron’s home to form the basis of whatis today Sydney Lodge, AMORC. The devotedwork of this small group later led to the foundingof numerous other Lodges, Chapters and Pronaoithroughout Australia and New Zealand.From those humble beginnings 76 yearsago, the Rosicrucian Order’s membership inAustralia grew gradually but steadily. Therewere, of course, times of great difficulty, when itseemed as though no progress was being made.Particularly in the Depression years of the 1930sprogress was slow, almost coming to a completehalt in 1935-1937. Paul Panikian describes theselean years:“Always there was enthusiasm in plentifulsupply, but ever the finances were strained to theirutmost. Seldom was there more than just sufficientto meet expenses. It was shoestring finances at theirleanest! We who have followed after these pioneers ofours cannot look back with other than admiration forthe manner in which, year after year, they remained sosteadfastly loyal in their devotion to the Great Workbefore them. The seed had been planted and then takenroot! However, the tiny shoot was as yet very tender,and was to meet with many setbacks before anyfurther growth manifested. For two full years it wasto remain virtually static!”Nevertheless, even in these difficult years,synchronistic events sometimes moved thingsalong. For example, the origins of Rosicrucianactivity in Melbourne dates back to 1935, whena package of AMORC literature was incorrectlydelivered thus bringing together for the first timetwo members who, unknown to each other, wereliving on the same street! The two then placeda newspaper advert to meet other AMORCstudents and this led to the coming together ofabout twelve Melbourne area members in 1939,and the eventual founding of Melbourne Chapterin 1944, which eventually became HarmonyLodge in 1974.With membership growth, affiliatedbodies began to open across Australia. SydneyChapter opened in 1938, becoming a Lodge in1962. Adelaide Chapter (now Light Chapter) wasfounded in 1948, the same year that BrisbaneChapter opened its doors. Across the continent,on the Indian Ocean, Perth Pronaos opened itsdoors to Rosicrucians in 1953, while NewcastlePronaos, on the east coast, opened in 1954. InAustralia’s capital territory, Canberra Pronaosopened in 1967. Today, twenty-four AMORCThe Rosicrucian Beacon -- March 200635

Affiliated Bodies including Lodges, Chapters,Pronaoi and Atria serve Rosicrucians throughoutAustralia.New ZealandMeanwhile, Rosicrucianism had also arrived inNew Zealand, where the first meeting took placein 1931 in Auckland as the result of a memberplacing an advert in the New Zealand Herald.In 1934, a Chapter was formed in Auckland.Membership grew steadily throughout the 1940sand 1950s. In 1953 the Imperator, Ralph M. Lewis,had visited Sydney in Australia for a RosicrucianConvention, and then it was New Zealand’s turnto host the Imperator.In September 1959, the Imperator visitedthe Auckland Rosicrucian Rally. This coincidedwith Auckland being raised to Lodge status andthe Affiliated Body moving into new and largerfacilities. With the Imperator’s dedication ofthe new Auckland Lodge, there began anotherchapter in New Zealand Rosicrucian history.Today there is one Lodge (Auckland) and sevenAtria serving Rosicrucians in New Zealand.The Way ForwardWith the growth of the Order in these two greatnations, and because of the cost and difficultyof travelling such a distance from America andEurope in the 1960s, the Order established anAustralasian Administration Centre; first in NewZealand and later in Australia, to better serve itsmembers. Roland Vigo, who, with his wife andfamily, had emigrated from Britain where hehad been active in the Rosicrucian Order, wasappointed Regional Administrator. Then in 1987,the Sydney Remitting Centre was establishedunder the direction of Robert Kogel. This newcentre made paying one’s dues much moreconvenient and efficient.In 1993, while attending a Convention inSydney, Imperator Christian Bernard announcedthat the Australian region would one day becomean independent Grand Lodge to better servethe growing membership in Australia, NewZealand, Southeast Asia, India and the Pacific.Although starting up a new Grand Lodge isquite a challenge and not without its difficulties,the Australasian membership enthusiasticallyrose to the test. The Supreme Grand Lodgeapproved the founding of the new Grand Lodgein April 1996, and Peter Bindon was appointedto the position of Grand Master. His installationas Grand Master by the Imperator occurred inJuly 1996.The year 2005 saw the release of a newAustralian 50c postage stamp with an attachmentcommemorating the 75 th anniversary of AMORCin Australia.Today, apart from Australia and NewZealand, there are Affiliated Bodies in HongKong, India, Malaysia, the Philippines andSingapore.Peter Bindon36The Rosicrucian Beacon -- March 2006

Mystical Weekend in Cameroon24 – 25 September 2005RAND COUNCILLOR MARTIN IBOCKpaid a two-day visit to the 5 th zonecomposed of the English SpeakingRosicrucian Affiliated Bodies in thecountry; Plotinus Chapter, Bamenda Pronaos,Kumba Pronaos and Hermes Pronaos. The venuefor the visit was the newly renovated PlotinusChapter in Douala.The Grand Councillor organised a MysticalWeekend for the occasion and all those attendingwere involved in a number of activities duringthe event. Two seminars were held onSaturday 24 th September, one entitledThe Significance of the Sanctum, and theother Prayer. This was followed by aConvocation led by Regional MonitorStephen Mbu of Buea who spoke onInitiation. On Sunday, Grand CouncillorIbock led the convocation and expandedon the subject of Prayer as a conclusionto the previous day’s forum seminar onthe same topic.About 100 members attendedthis event, many of them from the 5 thzone, though members from severalFrench Speaking Affiliated Bodiesalso participated, including RegionalMonitors Mwen of Douala, Koba ofBafoussam, Dschang Marie-Noelle of Edea, andNgeuma of Yaoundé and Bertoua. The two daysalso provided an ideal opportunity for manymembers to see for the first time, the beautiful,newly renovated Plotinus Chapter building.As the Master of Plotinus Chapter, IgnatiusLuma-Ikome said at the conclusion of the event:“The weekend has been a wonderful booster for us all,for it has attracted many Rosicrucians who rarely havethe opportunity of meeting others of like mind. It wasa deeply enriching experience.”The Rosicrucian Beacon -- March 200637

Dutch Grand Lodge DelegationVisits Greenwood Gate27 September 2005FTER AN EVENTFUL AND INTERESTINGtrip around Britain, seeing and feeling theancient heritage of the pre-Roman Celtsand Druids, a delegation of twenty twoDutch Rosicrucians arrived at Greenwood Gate,headquarters of the Rosicrucian Order in theUnited Kingdom.Because of its isolation, situatedin the Ashdown forest in the South Eastcountryside of England, the old buildingwhich is Greenwood Gate is not oftengraced by so many wonderful people at atime. One can sense this old site dedicatedto the higher spirituality of humanity,sighing with pleasure as people with highspiritual ideals first and foremost in theirhearts, walk its corridors, sit on its oldfurniture and bring their collective thoughtsof goodness and sanctity to a head in thesmall but well appointed Grand Temple.The day began with morning coffeeand a brief address by the Grand Master andprogressed through a Council of Solace groupattunement period, followed by lunch and walksin the nearby forest. It was a wonderful day for all,and from the English to the Dutch Grand Lodge, ahearty welcome and please do come again.Edinburgh Atrium Group visitsthe Lantern Atrium Group, Fochabers.29 October 2005EORGE JOHNSTON, THE GROUPLeader of Edinburgh Atrium Group leftEdinburgh at 7.15 am and picked up themembers of his group on the way northto visit The Lantern Atrium Group in Fochabers, asmall town in Moray in northeast Scotland. Theyhad previously arranged to meet Group LeaderRos Rhodes at 12:15 pm at the Gordon ArmsHotel where they were all to have a meal.After lunch, the Convocation was heldin the Fochabers Public Hall, where the AtriumGroup has its meetings. During Convocationthere was an experiment and a meditation ontolerance, followed by a second meditation on asubject of your own choice. After the convocation,the Group Leader of the Edinburgh AtriumGroup was asked to say a few words, which ledto a general discussion on extension work for theOrder.Members of The Lantern Atrium Groupstated that they would like to visit the Edinburghgroup in return. This would be sometime in theNew Year. All too soon it was time to leave and forsome, the round trip of 372 miles ended at 21:00back in Edinburgh.38The Rosicrucian Beacon -- March 2006

Southern Cross Lodge 41 st Birthday Egyptian Dinner29 October 2005N SATURDAY, 29 TH OCTOBER 2005,Southern Cross Lodge in Johannesburg,South Africa celebrated its 41 st birthday byholding an Egyptian dinner. The cateringcommittee excelled themselves by producing adelicious Egyptian meal and the members andtheir friends and family joined in the fun bydressing in traditional Egyptian garb. We hadPharaohs and Queens as well as handmaidensand various visitors from other exotic lands, whofilled the hall which wasappropriately decoratedwith many papyruspaintings.The proceedingswere started by asymbolic lighting ofcandles. RegionalMonitor Gail Jamiesonread the ancient Hymnto the Aton, reputedwritten by the pharaohAkhnaton, and KurtLossgott read a movingpassage from the ancientTibetan manuscript“Unto Thee I Grant theEconomy of Life.” Wewere delighted to haveour Grand Councillor, Charles Dumont and thenew Regional Monitor for Kwa-Zulu-Natal, SallyCousis with us.But the highlight was Malcolm and JeanHammond’s wonderful slide show of theirRosicrucian visit to Egypt accompanied by deeplymoving music. We were left thrilled and utterlyconvinced of our need to follow the same footstepsthrough that ancient land. It was a wonderfulafternoon filled with laughter and fellowship.New Regional Monitor for Kwa-Zulu Natal30 October 2005N SUNDAY 30 TH OCTOBER2005, at Southern CrossLodge in Johannesburg,South Africa, Sally Coussiswas installed as Regional Monitor forKwa-Zulu Natal province. Sally comeswith a wealth of experience, havingserved in many official capacitiesfor the Order over more than four decadesas well as assisting her recently deceasedhusband, Regional Monitor KerryCoussis in carrying out his dutiesin and around Durban andPietermaritzburg. We wish herwell in her new role as aGrand Lodge officer.The Rosicrucian Beacon -- March 200639

Belfast and Dublin Pronaoi Christmas Dinner10 December 2005THE SETTING FOR THIS ANNUALevent was the Ballymascanlon HouseHotel in Co. Louth in the Republic ofIreland. Every year in the run-up to theChristmas period, members from both Pronaoiand their friends and spouses come togetherto enjoy each others’ company and friendship.Dublin Pronaos has become more cosmopolitan inits membership and this made for some interestingdiscussion between both groups during dinner.Since the hotel is set in 130 acres of parkland,several members of the group took a ramble up tothe Proleek dolmen situated in the grounds atthe other side of the resident golf course. Thisis a very fine example of a Portal Dolmen witha capstone approaching 40 tons in weight andsupported by three legs. Legend says that a wishwill be granted to anyone who can throw a pebbleonto the top of the capstone so that it stays there.Unfortunately this has led to numerous smallrocks being deposited in this manner upon thecurved surface of the capstone which rather tendsto spoil its appearance. Still, members could notresist posing for a group photograph in front ofthis ancient monument.Raymund Andrea PronaosSeminar at Greenwood Gate10 December 2005T HAS BECOME AN ANNUALevent for Raymund Andrea Pronaosto host a seminar at GreenwoodGate. This year, the all-day seminarwas combined with its annual Christmasdinner.As in previous years, both old andnew faces were there in numbers, more orless to the capacity of catering facilities. Themorning seminar, led by the Grand Master,consisted of an outline of the essentialelements of the Neophyte degrees. Thematerial was intensive, the discussionswere deep and searching, and there wasno time for more than the first NeophyteDegree to be covered in depth.In the afternoon Regional Monitor IanCollins led an interesting presentation on theancient Vedic sacred word OM and this wasfollowed by an inspiring candle lighting ceremonyled by Barabara Charman of BournemouthAtrium Group40The Rosicrucian Beacon -- March 2006

y Don Hoogenstyn, FRCHE WORKS OF THE AUSTRIANcomposer Anton Bruckner (1824-96)present an unusual challenge for musiclovers. Listeners and performers alikemust be willing to make a special effort toconcentrate carefully on his music if the experienceis to be a meaningful one. Writing an analysis of hisworks can be equally demanding. There is a certainuniqueness and depth in Bruckner’s art that wordscan find difficult to aptly conveyA variety of terms have been used in anattempt to transfer the essence of this music toreaders: “Unworldly, visionary, dazzling, radiant,benedictory, floating, infinite, divine, remote,silvery, mysterious, primordial, fiery, fantastic,soul-piercing” are examples. The conductor BrunoWalter once remarked that whereas Mahler in hismusic was searching for God, Bruckner had foundGod.Words like “God” and “religious” are, infact, used in connection with Bruckner fairly often.And it is true that he wrote music based on sacredtexts, including several Masses. But Mozart also didthis and is not thought of primarily as a “religious”composer. What is it about Bruckner’s music thatleads one to characterise it in this manner?The term “mystical” may provide someinsight. It is interesting that generally composersother than Bruckner are considered mystical.Scriabin, for example, liked to supply mysticalexplanations for his music, while Messiaenfrequently used a mystical or liturgical subjectas the basis of a piece. Bruckner, however, didneither of these things. His major compositionsare symphonies, and they have no programmaticintention or descriptive titles.It is the music itself that has a mystical quality.A mystical experience is the awareness of God orthe Cosmic through subconscious perception, andthat is what Bruckner’s music anticipates. Each oneof his symphonies is a kind of vast preparatoryritual. The music traverses a variety of emotionalstates but does so from a lofty plane. It does nottend to move upward toward eventual triumphbut rather moves horizontally. In Bruckner younever strive to reach the summit; you are alreadyon the summit.In this environment conflict takes on a newmeaning. It is inevitable but has no potentiality forcontrol. It creates awe, not terror. Its nature is almostsymbolic, something that we must experience aspart of the ritual. Consequently Bruckner, unlikeBeethoven, did not attempt to obliterate conflictduring the course of a symphony, instead, heworked to stabilise it. At no times does the listenerfeel that turbulence in the music may emergeunrestrained or ungovernable, as is sometimes thecase with Mahler. Even in moments of powerfuldissonance a strange symmetry and accord exists;a mysterious inner harmony is always present.Serious concentration on this complex, yetluminous, form of expression greatly developsan awareness of universal order, elevatedcontemplation and tranquillity. Much patienceis needed, however, to attain this perception.Bruckner’s late symphonies are especially immense;their scope seems almost boundless. The ritualbecomes more elaborate and profound until in thelast symphony, the Ninth, it sometimes appearsthat the ritual verges on the mystical experienceitself. Each note of the music ceases to be importantmerely as sound.Bruckner did not live to complete the NinthSymphony; although the first three movementswere finished at the end of 1894 the last movementremained incomplete, but he did leave extensivesketches. There have been several attempts tocomplete these sketches and prepare them forperformance. But it does seem almost as though thegods had suddenly recalled the composer before herevealed that which may not be experienced in thephysical world. Nevertheless, the nearly limitlessconceptions he left constitute an enormous butrewarding mental challenge, not only for us but forcountless generations to come.The Rosicrucian Beacon -- March 200641

y Christopher R. Warnken, FRCOnce in Persia reigned a king,Who upon his signet ringGraved a maxim true and wise,Which, if held before his eyes,Gave him counsel at a glanceFit for any change or chance;Solemn words, and these are they:“Even this shall pass away.”(Theodore Tilton, 1835-1907)S WE PASS THROUGH LIFE AND GAINmore and more experience, we cannot failto be amazed at the wondrous laws ofnature and the infinite wisdom of theCosmic. One such law is the law ofchange. It was the Greek philosopher Heraclitus(535-c.475 BCE) who first focused attention onthis fundamental law of the universe. He taughtthat nothing ever is, but everything is becoming.“You cannot step twice into the same river, forfresh waters are ever flowing in upon you.”He claimed that man is no exception for he is“kindled and put out like a light in the nighttime.”Anticipating relativity he stated, “Fire lives42The Rosicrucian Beacon -- March 2006

the death of earth, and air lives the death of fire;water lives the death of air, earth that of water.”Philosophers and mystics have subsequentlyrealised for themselves that nothing is permanentor changeless except the law of change itself.Some may question how or why GodCan we describe or experience good withoutknowledge of its opposite condition?should dangle benevolence and goodness beforeus only to snatch it away from us later. Wouldit not be more godlike to bestow only whatwe consider to be the good and the bestpermanently and abolish the negative? It wouldseem so! But reflect a moment: What isgood? It is the opposite of what we considerto be bad. Can we describe or experience goodwithout knowledge of its opposite condition?Try to realise any positive concept withoutconsideration of its opposite! We can’t becauseof the law of duality, the manifestation of whichis the operation of the law of change. It is theconstant and permanent swing of the pendulumbetween positive and negative or the eternalopposites.Thus the Cosmic has indeed bestowedupon us the benevolence and goodness we seekin the only way it could be realised by us. It isour responsibility to realise gradually that thisis indeed an expression of love for the created.It may appear to be a paradox, but that is dueonly to our ignorance of the law of change.The law is timeless but its manifestation istransiency.Once we have understood the lawof change we can and should develophope, aspiration, tolerance and patience.Remember, nothing is, but everything is becoming.The severe tests and disappointments of todayare actually the preparatory stages for our blissfuland rewarding moments of tomorrow, if we realiseand accept them as such. The vast majority of us,lacking vision and perspective, resent and rejectour negative cycles as being some undeservedpunishment inflicted upon us by others oreven by our omnipotent Creator. And so weprolong or intensify our unpleasant experiencesunnecessarily. We, too, must change accordingto the law.Reflect again; has any single experienceof “bad luck,” despondency or suffering everpersisted interminably without change? Broadlyspeaking, no! Of course, there are those whoclaim to be condemned to a life of unendingnegative conditions, but sympathetic friends soondiscover that these people seem to be their ownworst enemy. In a sense they enjoy beingmiserable and are unaware, or thankless,when their cycle changes for the betteras it must inevitably. Most people acceptthat we all have “our good days and baddays.”Admittedly, the negative or “down” sideof life is not always easy. Probably it is intendedto be thus, for the very unpleasantness of itgives birth to hope and aspiration, visualisationand planning to change conditions toward thepositive cycle. We are never subjected to more ofthe negative conditions than we can withstand.Whenever physical suffering becomes more thanthe body and mind can tolerate, nature hasprovided us with blessed unconsciousness. Whenmental torment becomes unbearable, natureinduces a psychological block to conceal thesource of aggravation from our objective andreasoning mind. Yes, God is indeed loving andbenevolent.Changing DirectionAs quite normal and imperfect human beings wehave been dwelling almost exclusively on oneaspect of the law of change; the hoped for andmuch needed change from the negative to thepositive, as if it were a one-way street. But theThe duality of experience is all-beneficentin the long run.law of change also functions from the positiveto the negative. In the cycles of nature, the lawmust proceed from the positive to the negative ifit is to be available in serving us to move fromthe negative to the positive. Take comfort in thefact that there can be no positive unless there is anegative; there is no good, except as comparedwith evil. How can we recognise happiness unlesswe have experienced sadness? We reach or attainsuccess from what? The pendulum must swing.The swinging is timeless; the extremes of theswing are transient.In striving toward self-mastery weThe Rosicrucian Beacon -- March 200643

would do well to ponder upon certain basic andfundamental principles. Consider the conceptof time. Certainly it is a great convenience inregulating our lives so long as we do not permittime to ultimately control us. Time is relative to thesituation in which we measure it. If we are waiting,it drags; if we are very busy, it races. Actuallyit does neither except as we measure it againstour activity. In a similar manner we measureour happy and pleasurable moments in life asbeing very brief and our less happy, learning, andadjusting periods in life as being very long andtedious. They are neither except as we measurethem and experience them. Our consolation is theinevitable law of change. Whatever conditions weexperience, good or bad, life will change. Withsufficient evolvement and accumulated wisdomwe will realise that the duality of experience isall-beneficent in the long run.There are times in the lives of all of uswhen, in our human frailty, we need a “crutch”to help us face life bravely. Whether enjoying theheights of happiness or wallowing in the depthsof despair, we might benefit from the poetic linesat the head of this article.If we remember that the law of changefunctions in both directions we shall be able tomaintain equilibrium and tranquillity in our lives.Realise that the positive and negative are simplytwo aspects of the same thing. Monotony wouldbe a curse. The law of change blesses us with itstimeless transiency.Love then came, as it desired,and as under the appearance of a cloudluminously it swooped down on me;completely on my headI saw it settle;and it made me cry out,for I was in terror.Nevertheless, after having then flown away,Love left me alone,and while I arduously searched for itthen suddenly, completelyit was in me in a conscious manner,in the centre of my heart;like a truly heavenly body,I saw it like the solar disc.ST. SYMEON Hymn 1744The Rosicrucian Beacon -- March 2006