“A Sane Mind, A Soft Heart, A Sound Body” November//December 1995—$3.00

THE MYSTIC MIDNIGHT SUNROSICRUCIANISM AND RELIGION

DESTINY AND THE TWELFTH HOUSECHARACTERIZING THE SPIRITUAL LIFE

A CHRISTIAN ESOTERIC MAGAZINE

Give me yourhelp Lord, tolive this one day.O n e k n o t t ou n r a v e l , o n ep r o b l e m t o

weigh. One path to discover and choose theright turn. One worry to conquer, one lesson tolearn. One moment of gladness to overcomepain. One glimpse of the sunlight, one touch ofthe rain. No one can see what is coming tomor-

row, nor tell if itshour will bringlaughter or sor-row. So I’ll turnto your Love andwith perfect trustsay, “Give meYour help Lord,to live this o n ed a y. A m e n

—Eleanor Friese

This One Day

Front cover: Modified version of the Rosicrucian emblem in cupola of the Healing Department Chapel, Mt Ecclesia. Back cover: Corel Professional Photos. Above: Kennan Ward Photography

AChristian Esoteric

Magazine

Established byMax Heindel

June 1913

Volume 87No. 6

November/December1995

USPS 47080ISSN 0744-432X

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In This Issue...Feature

Praise Ye The Lord................................................................................................2

EditorialGiving Thanks.......................................................................................................3

Mystic LightThe Mystic Midnight Sun...Max Heindel.............................................................4Rosicrucianism and Religion...C.W. .....................................................................7Symbology of Christmas...Katharine Hillwood Poor.........................................13The Pilgrim of Time..Pansy E. Black.................................................................17Light Seen From Afar...C.W................................................................................20A Christmas Story...A Probationer......................................................................22

Max Heindel’ s MessageCreed or Christ?(Poem)......................................................................................24

Studies in the Cosmo-ConceptionThe Effect of Feeling...........................................................................................25

Readers’ QuestionsEffect of Death on Jesus’Dense and Vital Bodies..............................................26

Western W isdom Bible StudyThe Eighth Commandment.................................................................................29

AstrologyIntroduction to Spiritual Astrology—Part IV...Barbara Joiner............................31Destiny and the Twelfth House (Conclusion)...Edward Adams.........................34Man with a Gavel...AProbationer.......................................................................37

Religion and ArtKnight, Death, and the Devil (from The Spiritual Life)...Evelyn Underhill.......40The Philosophical Mountain...Rosicrucian Document.......................................41

News PerspectivesWilderness as a Religious Concept...Roger G. Kennedy....................................43

Book ReviewsCharacterizing the Spiritual Life...C. W..............................................................46The Soul of a Business...AProbationer...............................................................49

Nutrition and HealthEating Meat: Some Esoteric Considerations...C. W............................................52

HealingIn His Heart...MaxHeindel.................................................................................54

For ChildrenChristmas Comes to a Turtle...Ruth La Boda.....................................................57

MiscellaneousThis One Day (Poem)...Eleanor Friese.......................................Inside front coverStar Thoughts...J. Otho Gray...............................................................................36Roads to God...Ella Wheeler Wilcox ..................................................................39Earth (excerpt)...John Hall Wheelock.................................................................45To a Snowflake...Frances Thompson..................................................................59Crossword Puzzle:Words of Christ Jesus from John ..........................................60November/December 1995 Ephemerides......................................................62-63

“A Sane Mind,A Soft Heart,

A Sound Body”©1995 The Rosicrucian Fellowship

2 RAYS 95

Praise Ye the Lord

FEATURE

When we offer thanksgiving and praise, we put ourselves in a favorableposition to the law of attraction, a receptive state where we may receive a newdownpouring of the Spirit of Love and Light.

—MAX HEINDEL

It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, Omost High:

To shew forth thy loving kindness in the morning, and thy faithfulness every night.

O sing unto the Lord a new song: sing unto the Lord, all the earth.

Rejoice in the Lord, O ye righteous: for praise is comely for the upright.

Enter into his gates with thanksgiving, and into his courts with praise: be thankful untohim, and bless his name.

Sing unto the Lord with thanksgiving; sing praise upon the harp unto our God:

Who covereth the heaven with clouds, who prepareth rain for the earth, who makethgrass to grow upon the mountains.

Praise ye the Lord. Praise God in his sanctuary: Praise him in the firmament of hispower.

Praise him for his mighty acts; praise him according to his excellent greatness.

Praise him with the sound of the trumpet: praise him with the psaltery and harp.

Praise him with the timbrel and dance: praise him with stringed instruments andorgans.

Praise him upon the loud cymbals: praise him upon the high sounding cymbals.

Let everything that hath breath praise the Lord. Praise ye the Lord.

—From the Psalms

As we walk the Path of spiritualdevelopment, we find that ourprayers are changing. In formertimes we thought it proper to askGod for all manner of things,

material gifts as well as spiritual. Gradually, aswe learn and grow, we find that we ask less andless. Instead we are filled with praise and ado-ration for the Beauty, Glory, and Love of whichwe are becoming aware. The joy of commun-ion with the highest we know supersedes anyrequest for favors and we no longer wish to usethe Divine in this manner.

In Web of Destiny we read: “. . .when weoffer thanksgiving and praise we put ourselvesin a favorable position to the law of attraction,a receptive state where we may receive a newdown-pouring of the Spirit of Love and Light,and which thus brings us nearer to our adoredideal.”

We see the importance, then, of being trulygrateful and expressing our gratitude. This atti-tude of appreciation opens the way for furtherinflowing of the Love and Light which guide usalong the Way on which we have set our feet.Thepilgrims and founding fathers were, perhaps,wiser than they knew when they declared a timeto give thanks for blessings received. In our per-sonal lives we, too, should be alert to givingthanks, for, as St. Paul said: “I have learned, inwhatsoever state I am, therewith to be content”(Phil. 4:11).

As we retrospect at the close of day we mayfind cause to be thankful, not only for the pleas-ing things we discover, but also for those we find

not so pleasing. Often it is through these mistakesand shortcomings that we learn our most impor-tant lessons and make our greatest growth.

In our daily living we find that the habit of giv-ing thanks to those who are helpful is a funda-mental condition for gracious living. Actually it isan act of thoughtfulness and love to be apprecia-tive of others. If we cultivate the habit of concernand appreciation for those with whom we come incontact it will be only natural to extend this feel-ing to God, to Whom we owe all we have. Thedaily inclusion of appreciation and thanksgivingin our retrospection will help us develop thisvaluable aid to spiritual growth. ❐

RAYS 95 3

Giving Thanks

EDITORIAL

Judith Ann Griffith Reproduced with permission of Sunrise Publications, Inc., Bloomington, IN

Peace on Earth—Good Will to All

Exoterically the sun hasbeen worshiped as thegiver of life from timeimmemorial, becausethe multitude was inca-

pable of looking beyond the materi-al symbol of a great spiritual truth.But besides those who adored theheavenly orb which is seen with thephysical eye, there has always beenand there is today a small butincreasing minority, a priesthoodconsecrated by righteousness ratherthan by rites, who saw and see theeternal spiritual verities behind thetemporal and evanescent formswhich clothe these verities in chang-ing raiment of ceremonial, according to the timesand the people to whom they were originallygiven. For them the legendary Star of Bethlehemshines each year as a Mystic Midnight Sun, whichenters our planet at the winter solstice and thencommences to radiate from the center of our globeLife, Light, and Love, the three divine attributes.These rays of spiritual splendor and power fill ourglobe with a supernal light that envelops everyoneupon earth from the least to the greatest withoutrespect of persons. But all cannot partake of thiswonderful gift in the same measure; some getmore, some less, and some, alas! seem to have noshare in the great love offering which the Fatherhas prepared for us in His only begotten Son,because they have not yet developed the spiritualmagnet, the Christ childwithin, which alone canguide us unto the Way, the Truth, and the Life.

What profits it the Sun doth shineHad I not eyes to see?How shall I know the Christ is mineSave through the Christ in me?That soundless voice within my heartIs earnest of the pact‘Twixt Christ and me—it does impartTo faith the force of Fact.

This is a mystic experience which will no doubtring true to many among our students, for it is asliterally true as that night follows day and winterfollows summer. Unless we have the Christ withinourselves, unless that wonderful pact of bloodbrotherhood has been consummated, we can haveno part in the Savior, and so far as we are con-cerned it would not matter though the Christmasbells never ring. But when the Christ has been

4 RAYS 95

The Mystic Midnight Sun

MYSTIC LIGHT

J. Portaels A.B .Walter

The Natal Star

formed in ourselves; when the immac-ulate conception has become a realityin our own hearts; when we havestood there at the birth of the Christchild and offered our gifts, dedicatingthe lower nature to the service of theHigher Self; then, and then only, theChristmas feast is spread for us fromyear to year.

And the harder we have toiled in theMaster’s vineyard, the more clearlyand distinctly shall we hear thatsoundless voice within our heartsissue the invitation: “Come unto me,all ye that labor and are heavy laden,and I will give you rest. Take my yokeupon you...for my yoke is easy andmy burden is light.” Then we shallhear a new note in the Christmas bellssuch as we have never heard before,for in all the year there is no day soglad as the day when the Christ is bornanew into the earth, bringing with Himgifts to the children of men—gifts thatmean the continuance of physical life; for withoutthat vitalizing, energizing influence of the ChristSpirit the earth would remain cold and drear, therewould be no new song of spring, no little wood-land choristers to gladden our hearts at theapproach of summer. The icy grip of Boreas wouldhold the earth fettered and mute forever, making itimpossible for us to continue our material evolu-tion, which is so necessary to teach us to use thepower of thought in the proper creative channels.

The Christmas spirit is thus a living reality to allwho have evolved the Christ within. The averageman or woman feels it only around the holidays,but the illumined mystic sees and feels it monthsbefore and months after the culminating point onHoly Night. In September there is a change in theearth’s atmosphere—a light begins to glow in theheavens. It seems to pervade the whole solar uni-verse. Gradually it grows more intense and seemsto envelop our globe. Then it penetrates the surfaceof the planet and gradually concentrates itself inthe center of the earth where the group spirits ofthe plants make their homes. On Holy Night it

attains its minimum size and maximum brilliancy.Then it begins to radiate the concentrated light andgives new life to the earth wherewith to carry onthe activities of nature during the coming year.

This is the beginning of the great cosmic drama“Fr om the Cradle to the Cross,” which is enactedannually during the winter months.

Cosmically the sun is born on the longest anddarkest night of the year when Virgo, the CelestialVirgin, stands upon the eastern horizon at midnightto bring forth the immaculate child. During themonths next following, the sun passes through theviolent sign of Capricorn where, mythically, all thepowers of darkness are concentrated in a franticendeavor to kill the Light-bearer, a phase of thesolar drama which is mystically presented in thestory of King Herod and the flight into Egypt toescape death.

When the sun enters the sign Aquarius, theWaterman, in February, we have the time of rainand storms; and as the baptism mystically conse-crates the Savior to his work of service, so also thefloods of moisture that descend upon the earth

RAYS 95 5

Fresco, 1304-1306. Giotto di Bondone. Scrovegni Chapel, Padua, Italy

Flight Into Egypt

soften and mellow it so that it may yield the fruitswhereby the lives of those who dwell here are pre-served.

Then comes the sun’s passage through the signPisces, the Fishes. At this time the stores of thepreceding year have been almost consumed andman’s food is scarce. Therefore we have the longfast of Lent which mystically represents for the

aspirant the same ideal as that cosmically shownby the sun. There is at this time the carne-vale,thefarewell to the flesh, for everyone who aspires tothe higher life must at some time bid farewell tothe lower nature with all its desires and preparehimself for the passover which is then near.

In April, when the sun crossesthe celestial equa-tor and enters the sign Aries, the Lamb, the crossstands as a mystic symbol of the fact that the can-didate to the higher life must learn to lay down themortal coil and begin the ascent of Golgotha, theplace of the skull;thence to cross the threshold intothe invisible world. Finally, in imitation of thesun’s ascent into the northern heavens, he mustlearn that his place is with the Father and that ulti-mately he is to ascend to that exalted place.Furthermore, as the sun does not stay in that highdegree of declination but cyclically descends againtoward the autumn equinox and winter solstice tocomplete the circle again and again for the benefitof humanity, so also everyone who aspires tobecome a Cosmic Character, a savior of mankind,must be prepared to offer himself as a sacrificeagain and again for his fellow men.

This is the great destiny that is before every oneof us. Each one is a Christ-in-the-making, if he willbe, for as Christ said to His disciples: “He thatbelieveth on me, the works that I do shall he doalso; and greater.'' Moreover, according to themaxim “Man’s necessity is God’s opportunity,”

there never was so great an opportunity to imitatethe Christ, to do the work that He did, as there istoday when the whole continent of Europe is inthe throes of a world war, and the grandest of allChristmas carols, “On earth peace, good willtoward men,” seems to be further than ever fromits realization. We have the power within our-selves to hasten the day of peace by talking, think-ing, and living PEACE. For the concerted actionof thousands of people does carry an impressionto the Race Spirit, when it is there directed, espe-cially when the moon is in Cancer, Scorpio, orPisces, which are the three great psychic signsbest suited to occult work of this nature. Let us usethe two and one-half days during which the moonis in each of these signs for the purpose of medi-tation upon peace—peace on earth and amongmen good will. But in so doing let us be sure thatwe do not take sidesfor or against any of the bat-tling nations.

Let us remember at all times that every one oftheir members is our brother. One is entitled to ourlove as much as another. Let us hold the thought

that what we want is to see Universal Brotherhoodlived upon earth; namely, peace on earth andamong men good will, regardless of whether thecombatants were born on one side or the other of animaginary line drawn upon the map, regardless ofwhether they express themselves in this, that, or theother tongue. Let us pray that peace may comeupon earth, everlasting peace, and good will amongall men, irrespective of all differences of race,creed, color, or religion. In the measure that we suc-ceed in voicing with our hearts,not with our lipsonly, this impersonal prayer for peace, shall we fur-ther the Kingdom of Christ, for remember thateventually that is where we are all bound for—thekingdom of the heavenswhere Christ is “King ofkings and Lord of lords.” ❐

—Max Heindel

6 RAYS 95

In imitation of the sun’ sascent into the northernheavens, the candidate

must learn that his placeis with the Father .

Let us hold the thoughtthat what we want is tosee Universal Brother-hood lived upon earth.

Is Rosicrucianism a religion? Not in any tra-ditional sense of the word. But it is religious.It espouses Christianity, but a Christianity notyet conspicuously in evidence. What is reli-gion? Etymologically the word means to bind

back, which suggests religion’s function: toreturn man or turn man (convert) toGod, to redirect and raise his mun-dane consciousness to the objectof its r ight fu l contempla-t ion . Generally, religionmeans theism or belief inGod. Ros ic ruc ian ismthus serves a comple-mentary role to religion.It aims t o f a c i l i t a t ea n d strengthen humanGodwardness, toremove barriers thatmay exist between thebeliever and God. ForRosicrucianism,the mainbarrier is ignorance. Andfor modern man, that igno-rance is born of pride andmaterialistic thinking.

Rosicrucianism was given tohumanity in anticipation of theinadequacies of traditional religionto contend with evolving humanity’sincreasingly demanding and logic-driven intel-lect. The overriding concern of the Brothers of theRosicrucian Order was to “make no statementsthat are not supported by reason and logic.”Modern man wants to know why he should believebefore he will consent to try to believe. MaxHeindel was chosen by the Elder Brothers to meet

that need. The RosicrucianCosmo-Conception(hereafter RCC) is the result. It is not dogmatic andappeals to no no other authority than the reason ofthe reader. Traditional religion does not appeal toreason. It simply demands acceptance of and

implicit faith in its pronouncements. But inthe Cosmo and the Rosicrucian

Christianity Lectures (hereafterRCL) “advanced Science has

again become the co-worker ofReligion.”In the Cosmo aneffort has been made to“spiritualize Science andmake Religion scientific,”a practice first begun byChristian Rosenkreuz,whose object was tothrow “occult light uponthe misunders toodChristian Religion andto explain the mystery ofLife and Being from the

scientific standpoint inharmony with Religion”

(RCC, p. 518). How doesMax Heindel view traditional

religion? Not with great favor.“ T h e r e l i g i o n m i s c a l l e d

Christianity has...been the bloodiestreligion known” (RCC, p. 392). In pre-

sent day churches “Reason is drowned in dic-tums and dogma” (Freemasonry and Catholicism,p. 32, hereafter F&C). “Religion has been terriblytarnished in the course of time, its purity has longsince vanished under the regime of creed, and it isno longer Catholic, that is to say, Universal”(F&C, p. 97).

RAYS 95 7

Rosicrucianism and Christianity

MYSTIC LIGHT

Truth is what religion is about, ultimate truth.But church theologies can only propose truth, as itwere, by fiat, to be accepted on faith, a conditionthe imperious intellect finds inadmissable. TheRosicrucian student, on the other hand, “is taughtto be always ready to give a reason for his faith”(F&C, p. 33). Orthodox religions teach salvation

through the Atonement, the shed blood of Jesus.Rosicrucianism teaches that perfection is attainedthrough the right use of the twin Laws of Rebirthand Consequence. While the subtitle of theCosmois Mystic Christianity, Heindel was, by leaning anddemonstration, an occultist: he had an urgent needto know. “A Mason at heart,” he was “franklyopposed to Catholicism” with what he called a“spiritual opposition” (F&C, p. 6).

The motto of occultism is “There is but one Sin—Ignorance; and but one Salvation—AppliedKnowledge” (RCL, p. 20). Where is spiritualknowledge obtained? From “the Great WesternMystery School of the Rosicrucian Order”(Rosicrucian Mysteries, p. 19, hereafter RM),which has been entrusted with “molding the thoughtof Western Europe” (ibid, p. 9). Its teachers are ElderBrothers, its curriculum includes the science of thesoul and the science of the spirit, and its pupils andstudents are those bold souls who desire to take theirsalvation (read initiation) into their own hands andstorm heaven. They are the “undaunted spirits whorefuse to be fettered by either orthodox science ororthodox religion” (RCC, p. 519).

A student of the Rosicrucian Teachings maycherish its tenets with religious zeal, but he knowsthat they do not pretend to dictate how one wor-ships God, for worship is the province and at theheart of religion; or, more correctly, worship is theheart of religion, its motive power and its life’s

blood. The Teachings subserve and enhance wor-ship. In turn, worship is inspired, sustained, andorganized by liturgy, which is loosely synonymouswith it, but may more precisely be taken to identi-fy all church-related activities that focus con-sciousness toward and on God, including scripturereadings, hymns, psalms, chanting, prayer, ser-mons, offertory, Holy Communion, and othersacramental and ritual or ceremonial movementsand gestures. While worship may be individualand solitary, liturgy (literally, work of the public,public service) is always communal. Herein weencounter a critical distinction between religionand the Teachings. The Teachings emphasize indi-vidual responsibility for one’s spiritual growth.Religion is eminently a community enterprise.While Fellowship is a precursor of universalBrotherhood, it is primarily spiritual Fellowshipthat is meant, not the social, fraternal and congre-gational association of believers in a church.

“Freemasonry [and Rosicrucianism] teaches thecandidate to work out his own salvation;Catholicism leaves him dependent on the blood ofJesus. Those who use the positive method natural-ly become the strongest souls; therefore

Freemasonry [and Rosicrucianism] should be fos-tered rather than Catholicism” (Letters ToStudents, #29, hereafter LS). Here Heindel issounding what some might regard as a brash clari-on call to spiritual self-reliance, bordering on spir-itual arrogance. “The dominant church does notview with complacence the secession of its chil-dren. It would even prostitute the Spirit of Truth todo its bidding” (LS, #27) .

As a Wisdom Teaching, Rosicrucianism is a cos-mology, in that it traces the origin of our cosmos

8 RAYS 95

The motto of occultism is“There is but one Sin—Ignorance;

and but one Salvation—Applied Knowledge.”

Freemasonry teaches thecandidate to work out his

own salvation;Catholicism leaves himdependent on the blood

of Jesus.

from chaos to its projected completion in theVulcan Period where Creation shall have achievedwhat our present minds can only conceive as anincomprehensible state of perfection. Rosicru-cianism is a theosophy, in that it identifies all thatis as a differentiation in and an extension of God.It is frequently called a philosophy, being a “defi-nite, logical, and sequential” formulation of ideas,clearly articulated and rationally founded. Heindeldescribes Rosicrucian aspirants as “students oftranscendental philosophy” (LS, #14), and, in theCosmo’s introductory “Word to the Wise,” theauthor calls his exposition a “new philosophicaleffort” in the search for universal truth. It is ananthroposophy, in that it details man’s origin andevolution from a nescient spark of divinity to asuperconscious, plenipotent spirit participating inthe totality of universal Being.

While religions are rife with mysteries,Rosicrucianism seeks to uncover and explain mys-teries. The “Fellowship does not believe in secrecyor mystery” (LS, #39). “The Rosicrucian Orderwas started particularly for those whose highdegree of intellectual development caused them to

repudiate the heart” (RCC, p. 439), and thus wasapt to tempt them into agnosticism or even athe-ism. As Heindel says, “Many among us have beenimpelled by Reason to withdraw from theChurch,” only to form, ironically, a new ecclesia ofbelievers liberated from the strictures of orthodoxdogma.

The Teachings are actually designed to over-come the limitations of the Race religions, which,being based on law, make for sin and bring pain,

sorrow and death. “Only from within is it possibleto conquer the Race religions,which influence manfrom without”(RCC, p. 380). While “the law of the

Race religions was given to emancipate intellectfrom desire” (RCC, p. 395), the RosicrucianTeachings are designed to liberate the heart fromthe skepticism of the intellect so the true Christianreligion may be wholeheartedly embraced.

The Teachings are designed to accelerate theinception of the religion of the Son, Christ,through purification and control of the vital body,as they enable humanity better to subdue the desirebody and join with the Holy Spirit, and, in thefuture, promote the religion of the Father by spirtu-alizing the dense body and bringing about a truecosmic unity (RCC, pp. 433-35). The teachings,then, are a priceless gift to humanity enabling it tomore fully and effectively participate in God’s planfor its divinization.

“Christian Rosenkreuz was given charge of theSons of Cain who seek the light of knowledge atthe sacred fires of the Mystic Shrine [inner tem-ple]...to work out their own salvation” by fashion-ing the Golden Wedding Garment, the Phil-osopher’s, or Living, Stone, Christ (F&C, pp. 97-98), for they believe more in works than in faith(F&C, p. 56). “Jesus, the Son of Man, stands as thegenius and protector of all churchcraft, wherebyreligion is fostered and man is brought back to Godalong the heart path of devotion.”

Each of today’s religions “has its mission to per-form for the people among whom it is found (LS,#91), but “none have more than a ray of the whole

RAYS 95 9

The Teachings aredesigned to accelerate

the inception of the reli -gion of the Son, Christ,through purification andcontrol of the vital body .

Christian Rosenkreuzwas given charge of theSons of Cain who seek

the light of knowledge atthe sacred fires of theMystic Shrine...to workout their own salvation.

truth at present”(LS, #37). Therefore, “It behoovesus to rise above the barriers of nationality [and racereligion] and learn to say as did that muchmaligned man, Thomas Paine, ‘The world is mycountry and to do good is my religion”’(LS, #48).

Heindel urges the Rosicrucian student not to“imitate the militant missionary spirit of thechurches, but, as the Bible says, give our pearls ofknowledge only to those who are tired of feedingon the husks and long for the true bread of life”(LS, #37). “Neither let us obtrude our views onthem nor seek to make converts to ourmode of living among those whoare not yet ready. The changeought to come from with-in” (LS, #10). Here isidentified a signal dif-ference between theR o s i c r u c i a nTeach ings andorthodox religions.The latter are to ber e c e i v e da n d believed onthe basis of exter-nal authority,including Scrip-ture, ecclesiasticalhierarchy, wr i t ings ofthe Church fathers,threats of excommunicationand eternal damnation. A canonof belief is defined, outside which onetreads as possible apostate or heretic. How manyhave left their churches, Heindel rhetorically asks,because of cramping creed? His poem “Creed orChrist?” (see page 24) contrasts the one Truth rep-resented by Christ, the Lord of Love, with the var-ious religious “takes” on truth that necessarilybecome divisive, exclusive and punitive.

The Rosicrucian Teachings do not propose to bethe final word on truth, recognizing that religionsevolve as mankind evolves. Precisely for this rea-son do the Teachings not constitute categoricalreligion but provisional truths and mediating ideas.“What, then, is the way to the heights of religiousrealization, and where may one find it?...It is not

found in books...The Within then is the only wor-thy tribunal of truth. If we consistently and persis-tently take our problems before that tribunal, weshall in the course of time evolve such a superiorsense of truth that, instinctively, whenever we hearan idea advanced, we shall know whether it issound and true or not” (LS, #83).

“Truth cannot be found in creed-bound religion;who seeks it must be untrammeled by allegiance toanyone” (LS, #27). These are strong, even fright-ening words, intended only for those who feel

addressed by them. “Rosicruciansinsist that all who come to them

for deeper teaching must befree from allegiance to any

school, and the candi-date is not bound byoaths at any stage.Whatever promiseshe makes are madeto himself, for lib-erty is the mostprecious posses-sion of the soul,and there is no

greater crime than tofetter a fellow being

in any manner” (ibid). Christ said “I am the

Truth.” He also said thatHe was sending the Spirit of

Truth, the Holy Spirit, to dwellwithin each of us to teach us all things.

Here, then, is the radiant kernel of religion. In theHoly of Holies, in the soul’s temple, from out ofthe depths of purified quiet, in the sanctuary of theregenerate heart and the transformed mind, thevoice for Christ speaks. Here we ever turn foranswers to our questions, for consolation for ourtemporal distress, for illumination of our besettingdarkness, for the truth that will set us free. Nor didHeindel cease from an “emphatic insistence onabsolute personal freedom in the RosicrucianFellowship” (LS, #20). “Among the older souls ofthe West who aspire to spiritual growth, there canbe no Master or Guide. We are to learn to standalone. We may not like it; we may be afraid, and

10 RAYS 95

want a Master or Guide to free ourselves fromresponsibility.” Where is the religion here? We aretold, in fact, that we have had our religion, ourmilk, as Paul would say. Now we have our meat.The time of outward dependency has concluded.

The Western Teacher makes himself known by notanswering but responding “more like the parentbird which pushes the young off the nest if they donot go themselves. We may hurt ourselves, but wedo learn to fly” (ibid).

While Rosicrucian Teachings are not religious inthe usual sense, they are essentially Christocentric;that is, they point to Christ as the Wayshower andthe Light upon the path of spiritual unfoldment.The Teachings make clear that the life of ChristJesus patterns the life of the spiritual aspirant; thatthe exoteric, historical Christ is to become the eso-teric, personal, interior Christ. Here is meatindeed! And “‘If thou art Christ, help thyself.’Noone who is a ‘leaner’ can at the same time be ahelper; each must learn to stand alone” (LS, #24).For these there is no religion. But there is Christ.And if Christ is with one, and within one, who canbe against one? For He has overcome the world.And for the Rosicrucian aspirant, the Annunciationis taken to heart as the wondrous words spoken tohis own soul: “Hail, Mary, Mother of God, blessedart thou.” And now, in travail, we carry the incipi-ent Christ, the hope of Glory, gestating within us,to be mystically born when our preparatory term isfulfilled.

The cosmic sacrifice of the Christ made possiblethe lifting (rending) of the veil to the human spir-it’s temple, so that whosoever will may enter.“Since then no secrecy has prevailed in initiation”

(LS, #42). The Rosicrucian wisdom gives theincentive and reason for entering that temple.Indeed, it reminds us that the outer is a sign andsymbol of the hidden inner truth. As best intended,Rosicrucian Teachings awaken our sense of won-der and gratitude, and sufficiently satisfy our intel-lectual hunger that we may then, as it were, capit-ulate and become meek in heart and justly chas-tened before our Creator Father and reverent in theimmanent company of His Son, Christ, our ElderBrother and spiritual Prototype. Then we may,with renewed ardor and firm resolve, commit ourpersons and lives to attaining our spiritualbirthright and embark on that designated shortest,safest, most joyful road to God.

True religion is both what I believe and what Ido. What I believe alone is insufficient for emigra-tion to the Kingdom of Heaven. Belief tells me thatit exists and that I am summoned to live there. Itdoes not, of itself, provide me with some magicaltransportation. Mere faith in the RosicrucianTeachings will result in my hopes for translationbeing stillborn. However, sufficiently strong faithoverflows into and initiates action, works works,

fires the imagination to see and go beyond dailyobstructions and away from the false claims andallures of secular pleasures.

We arrive, finally, at the crux of the Teachings.The road to God is through, in, and by Christ—andChrist came to serve. Traditional religions holdservices in their churches. The Rosicrucian aspi-rant seeks to perform service everywhere, makingof the world his church. The keynote of Christianservice is good will, willing good, caritas. Good

RAYS 95 11

For the Rosicrucian aspirant, the

Annunciation is taken toheart as the

wondrous words spoken to his own soul.

True religion is both whatI believe and what I do.

What I believe alone is insufficient

for emigration to the Kingdom of Heaven.

will is God’s will and charity is the spiritual sub-stance of God because God is Love. Love is God’slaw. The Teachings, then, are not an end in them-selves but a means to an end.

While the Cosmo was written to satisfy theinquiring intellect so that the devotional side of theaspirant’s nature might be allowed to develop, theauthor expressed his growing fears that this knowl-edge might but be whetting intellectual appetiteswithout achieving the intended conversion, and“unless the book gives the student an earnest desireto transcend the path of knowledge and pursue thepath of devotion, it is a failure, in my estimation”(LS, #16); “for though we have all knowledge andcan solve all mys-teries, we are but astinkling cymbalsunless we have loveand use it to helpour fellow crea-tures” (ibid). So weexplore the cosmos,intellectually plumbthe depths of cre-ation, unearth themysteries of beingonly as a means toan end: that we maymore charitably livein the here and now; that we may more effectivelyserve here, now; that we may put on as our perma-nent being the Being of Christ, Who is here, now.

The Rosicrucian Fellowship is not constitutedby its Teachings, which are open to the wholeworld and assented to by many nonstudents.“Rather, it is the service we perform and theearnestness with which we practice the Teachingsand become living examples to the world of broth-erly love” (LS, #3). We are reminded that know-ledge, however sublime, may puff up, while chari-ty edifies. We are correctly oriented when weremember that “service is the standard of truegreatness” (LS #40). We are informed that “theunion of the temporal and spiritual power, the headand the heart, [knowledge and faith]...must takeplace before Christ, the Son of God, can come

again” (Q&AII, 300). We understand that ChristianRosenkreuz is a co-worker with Jesus in unitinghumanity and bringing them to the Kingdom of Christ.

Religion denotes a gathering of the faithful, forwhenever two or three are gathered together in myName, there am I. The Name is both the theologyand the liturgy. The Name is Truth, the Name isPower. The Name signifies real and present Love.The gathering itself is the liturgy; the saying of theName outwardly is litany, inwardly it is prayer ormeditation. Ideally, all religious teaching, be itRosicrucian, Catholic, Theosophical, or Orthodox,leads to this focus on and experience of thePresence of the Light of the world, the Prince ofPeace. In spiritual fellowship is invocative power.

But we are also toldby John that any onewho believes onChrist, the Logos, isgiven power tobecome the Son ofGod. Here is powerindeed. What is in aname? In this name,everything.

The true Christianreligion, embodyingthe one Truth, theonly universal reli-

gion, reminds us of our unity in God throughChrist, a unity from which none is exempted. Maythis understanding work into our hearts andactions, and restore us to our right minds so thatwe may glorify God and be lifted up in this veryexaltation. Teachings from any quarter, fromwithout or from within, liturgies as somber asCalvinism, as quiet and contemplative asQuakerism, as resplendent as Catholic HighMass—all at their intended best, when one is inthe throes of fervid worship, are conceived forone purpose: to direct us to and to hallow us inthe one Being in and by Whom we were createdand in Whom we ever abide. So may we ever bet-ter know and love this Being, the Home andSource of our own true Self. ❐

—C.W.

12 RAYS 95

The Rosicrucian Fellowship is not constituted by

its teachings. “Rather , it is the service we perform and the earnestness with which we practice the teachings

and become living examplesto the world of brotherly love.”

Deep in the heart ofhumanity existsthe mystic yearn-ing implantedwithin it at the

first Christmastide when theLight of Man made a definiteplace for Itself within and uponthis dense earth planet.

The word Christmas is derivedfrom the medieval ChristeMasse, the Mass of Christ.

The story of the Christ birth isfor the Occident what the birth ofKrishna is for the Orient.Whether literally, mystically, orsymbolically understood, itbrings to man fundamental truthwhich, as his Spirit facultiesunfold and function to perceiveand accept such truth, raises hisentire being to a height notreached hitherto.

For the spiritual aspirant,Christ’s words “No man comethto the Father save by Me,” carrya transcendent meaning. Parsifalinquires, “Who [sic] is theGrail?” The reply indicates highspiritual perception:

RAYS 95 13

If thou hast by him been bidden,From thee the truth will not be hidden....The land to Him no path leads through,And search but severs from Him wider When He Himself is not the Guider.

A true interpretation of the Christmas legend necessitates first ofall an understanding, however dim it may be at first, that the birth ofthe Christ child in the manger in the stable among the animals sym-bolizes the first faint upspringing of the Christ consciousness in ani-

Symbolism

of

Christmas

MYSTIC LIGHT

Egg tempera on wood, c 1485-95, Pietro di Francesco degli Orioli, National Gallery, London

The Nativity with Four SaintsJohn the Baptist and Saint Stephen are at left, Jerome and Nicholas on the right.

mal man. The tiny indwelling flame which is theChrist flame has been hitherto dormant in thehuman soul. It now receives sufficient stimulationto enable it to grow and enlarge until eventuallythe Spirit makes itself a potent factor in the life ofthe individual and the first step toward the Fatherby way of the Christ is taken.

The Ego-self has taken note of its expressingvehicle, the personal man, and has vivified it, so

that among the “animals” of man’s lower nature, inthe manger or feeding place of the animal facul-ties, the babe of the Christic Self is born. Alwaysthe manger or cradle of the Christ Child is a placeof sanctuary.

A great solar manifestation comes to fruition atChristmas. Groups of forces composing this mani-festation have been personalized down through theages. The Biblical story properly interpreted con-tains a near approximation of the actual truth. Theentire story of Christmas is a universally applica-ble symbol. It is found in all accounts of avataricbirths in all races and nations. Krishna, Mithra,Horus, Orpheus, Hermes, as well as countlessheroes, gods, and saviors, were born in “mangers,”wrapped in swaddling clothes, visited by wise menbearing gifts, worshiped by shepherds, and shoneas stars of redeeming light for their peoples andnations.

December twenty-fifth is the date of the birth ofEarth’s physical light bringer, the Sun. Jesus, rep-resentative of the universal Christ, the Light of theworld, is the spiritual Light bringer to mankind,and His birth date should properly be the solar datefor the sun’s birth. December twenty-fifth, as thebirthday of Jesus, was first celebrated some 200years after the actual event. From early antiquity,many myths concern the mystic Christ birth.Whether born in a cave, a stable, or elsewhere, this

birth has two great symbolic meanings:1. The birth of Love-Goodwill to men. The giv-

ing of a new law to mankind, expressed in thecommandments “ Love ye one another,” and“Love is the fulfilling of the Law.”

2. The birth of the Christic consciousness in thesouls of all men who aspire to the heights of spiritual truth. No gainsaying can controvert thisuniversal truth.

In its Cosmic sense, the Christmas birth cele-brates the descent of the Divine Light, Spirit pene-trating and permeating matter. In the human senseit is the descent of the Son of God (Spiritual Light)into matter, the descent of the Ego into the physi-cal body.

Like all great spiritual teachings, this one con-cerning the origin and celebration of Christmas hasbeen perverted and commercialized through greedand selfishness.

Christmas Eve, December 24-25, is consideredthe holiest night of the year because on this mid-night spiritual influences are strongest. In the

Mysteries, the candidate, in spiritual vision, sawthe mystic Star of Bethlehem, the spiritual Sun thatshone on Holy Night, which guided him to theinner Christ. In his heart echoed the deathless andprophetic song “On earth peace, good will towardmen.” “Rejoice, ye children of earth, for unto youis born this day a King,” the Seraphs sang on thatlong ago Holy Night.

In early Britain the beautiful custom of the Yulelog was kept. It first became a public ceremony in1577. Yule is a Germanic word meaningChristmas. Large candles were lighted onChristmas Eve and a large oak log was laid uponthe fire to illuminate the house. It was thought thatif kept throughout the year, the remains of the Yule

14 RAYS 95

Jesus, representative ofthe Universal Christ, theLight of the World, is thespiritual light-bringer to

all mankind.

The candidate, in spiritualvision, saw the mystic Starof Bethlehem, the spiritual

sun that shone on HolyNight, which guided him to

the inner Christ.

log would protect the house from fire andlightning.

The Christmas tree itself is a universalsymbol. Antedating the Christian era, itoriginated in Egypt during the worship ofthe Goddess Isis. A palm tree with twelveshort shoots on it, representing the twelvemonths of the year, was used at the time ofthe winter solstice. In northern regions a firtree was used instead of a palm. The originof exchanging gifts occurred in earlymedieval days. In some countries the cus-tom of foretelling the future from cakes iscelebrated on Christmas Eve.

Gifts were brought to the birth of Jesusin the shepherd’s cave—precious gifts ofgold, frankincense, and myrrh: spiritualpower, love-wisdom, and intelligence werepoured upon the newborn Child, theChristic Light atom in the human heart, thebabe in its mother’s arms, the great earthmother which carries, nurtures, and pre-serves the tiny life vehicle. These gifts(qualities) were showered by the gloriousMagi of the Cosmic realms who bless andenrich each individual spiritual birth.These powers, in rapport with and irradiat-ed by the argentine light of the splendid ChristicStar, pour into weak and suffering humanity theirstimulating influence and strength, without whichman’s evolutionary course would be far more dif-ficult and prolonged.

The Magi, high initiates, were drawn to the holyplace by their inner perception and knowledge ofthe supervening, cosmic event, the birth of theworld’s Savior. The three Wise Men representthose advanced egos brought together in theircommon purpose from the three primary races.Their gifts signify the several human faculties orsheaths which enter into the process of manifesta-tion. They are led by the glorious Star to the WorldSavior, to Jesus, whose physical form was to pro-vide the vehicle for the universal Christ Spirit.

He of India brought gold, designated in symbol-ogy as the emblem of the Spirit. We read ofalchemists trying to transmute base metal into goldand understand that this is esoteric language for

describing the purification of the dense body,refining it and extracting its spiritual essence.

He of Egypt brought frankincense or incense,which is a physical substance of very light nature,often used in religious services. It serves as a scaf-folding or matrix for the embodiment of minister-ing unseen forces, and thus symbolizes the physi-cal body.

He of Greece brought myrrh. It is the extract ofa very rare aromatic plant. It symbolizes thatwhich man as spirit extracts through experience inthe physical world—the soul.

Mary, the mother, was the focus of light, the holyetheric crucible in which the transmutation of theelements took place. She represents the ideal of puri-ty, devotion, and humility, which makes possible theincarnation of the most evolved of human egos.

The shepherds who saw the Star typify theinward vision of Divine Fire as it comes to thoseon the earth plane whose piety opens the window

RAYS 95 15

Tempera on panel, c. 1460, Fra Filippo Lippi, Staatliche Museen, Berlin

Madonna in the Forest

The young St. John carries a cross with a scroll inscribed in Latin,“Behold the Lamb of God.” Behind him, Joseph in meditation. Abovethem all is God, and the Holy Ghost descends in the form of a dove.

Art R

enewal C

enter

of the soul and activates clairvoyance. Their discernment enabledthem to see the glory in the heavens and to feel the spiritual impul-sions radiating from the wondrous Star.

In one sense it was a material star. In a higher sense it was theflame of forces concentrated to bring into material manifestation aphysical presentment of the Logos, the world’s Savior.

The earth was still. The air was reverently hushed, as if holding itsbreath, for at that moment it was rapturously focused on Bethlehem(birth). Silence, solitude, and adoration develop the discerning eye,the inner ear, and the sensitive Spirit.

Especially during this Christmastide shall we not focus ourthought upon these truths? Shall we not meditate upon the trueinterpretation of the sublime Christmas narrative, deepening andenlivening our knowledge and understanding of this mysticevent? Shall we not center our effort upon expanding our powerto serve? Let us celebrate this Christmas by rendering to theChrist Child the love and homage which is His due and our giftand blessing. Let us rejoice with the Shepherds, “For we haveseen His Star in the East, and have come to worship Him.” He,Who lighteth every man who comes into the world, He stands illu-minating the Way. As the incarnation of the Truth and the Life, theBethlehem Star discloses the path leading to the Father. “For

16 RAYS 95

where I go, ye shall go also.”..❐—Katharine Hillwood Poor

Boyd Hanna

THE ROSICRUCIAN COSMO-CONCEPTIONBy Max Heindel

Please Use Order Formon page 64

This book gives a complete outline of the Western Wisdom Teachings as far as itmay be made public at the present time. It contains a comprehensive outline ofthe evolutionary processes of man and the universe, correlating science withreligion. The author received this Teaching personally fromthe Rosicrucian Brotherhood.

NEW HARDCOVER EDITION: 717 pages, including a 100-page Alphabetical Index and a 60-page Topical index

PAPER EDITION: 610 pages with 60-page Topical Index. Published by The Rosicrucian Fellowship.

This is the textbook used in the RosicrucianPhilosophy Correspondence Course.

PART ONE: A treatise on the Visible and Invisible Worlds, Man and theMethod of Evolution, Rebirth and the Law of Cause and Effect.

PART TWO: Covers the scheme of Evolution in general and in particular theEvolution of the Solar System, the Earth, and its Humanity.

PART THREE: Treats of Christ and His Mission, Future Development of Man andInitiation, Esoteric Training, a Safe Method of Acquiring First-handKnowledge, Christian Rosenkreuz and the Rosicrucian Order.

Man, of necessity, is ever a pilgrimof time, a wanderer through themazes of illusion; a spectator, asightseer at some marvelousexposition built by a Master

Craftsman, an observer of events in which he has apart but which are beyond and not of his real Self.If he be wise, he absorbs life’s lessons of illusion,secure from its deceptions and limitations.

I say that he is of necessity such a pilgrim. For itis only in the mazes of time that he can gain thefaculties, powers, and gifts which are neces-sary if he would become the master ofillusion. The true home of the spiritis elsewhere in the realm of reali-ty, where there is “no variable-ness, neither shadow of turn-ing.” Was it not some wiseand discerning mystic whosaid, “Here we have no con-tinuing city, but we seek oneto come”? And again, “notmade with hands, eternal in theheavens.” It may seem a far goal,an endless journey, but some daywe shall reach the place where we canmake for ourselves and use “coats ofskins” at will, and in that day become even as ourElder Brothers, the Mind-born Sons of Wisdom,“without father, without mother...having neitherbeginning of days, nor end of life.”

To know this consummation it is necessary to beable to wield the rod of power which creates anddisperses at will and as the spirit has need. Thatfaculty can only be gained by experiencing all thattime can offer and realizing that man is not subjectto the passage of days but stands apart from them,

though clothed in garments which are thus subject.The pilgrim’s is a timeless journey, since his end

is perfection and his goal is eternity. He is perpetu-ally seeking a route from the better to the best, thelesser to the greater; from illusion to reality, sepa-rateness to union, the fragment to the whole. Themicrocosm is ever yearning for the macrocosm. Itsessentials are ever the same, the gaining of experi-ence and wisdom through a series of excursions intothe curious byways of this illusion known as time.For time is the greatest of all illusions. We think we

live by grace of a clock, of the days that pass,the hours that tick the years away; but

when some crisis is upon us, thendo we know that a minute can

encompass a century and a dayseem as a second when it ispast. It is then that we realizethe significance of thephrase, “with Him a day is asa thousand years and a thou-sand years as a day.” Inspired

by this prophetic utterance,one of the world’s great poets

wrote of the monk who could notunderstand how this could be even

with the God he worshiped, so when hewent out one morning to walk before breakfast, helistened for ten minutes (he thought) to the song ofa little bird whose music was transcendentallysweet. When he returned to the monastery hefound that the ten minutes had been a thousandyears to the world he had ignored while he lis-tened.

The reason why to the pilgrim time seems theonly reality while he is experiencing it is that hemust be continually putting on and taking off

RAYS 95 17

The Pilgrim of Time

MYSTIC LIGHT

“coats of skins,” for it is only through these that hecan gain experience. But it is equally through thesethat time is able to impose its shadow show as real-ity. For these “coats” rest, food, and shelter arenecessities. One of the greatest impositions of timeis the requirement that while the pilgrim begins lifeas a fresh, agile creature, as the days pass he growsolder, his muscles become stiffer, the bloomdeparts from his cheeks,his step becomes lesssure, his eye less keen, hiszest departs—until atlength the illusion is com-plete and he is an ageddweller in the halls oftime, diminished by itsdepredations, coweringbefore the blasts of wan-ing days. But this veryconception is a prisonhouse, a narrow cell tobind the pilgrim to theillusion that life is a thingthat can be measured bythe passage of years,when in reality it isincommensurable.

Life is power, force,and endless vitality.Because for a few hours,days, and years a little ofit is pent up inside thephysical body does notmean that it is captive tothat body. Life is as death-less, timeless, ageless asthe spirit of the universeand its span of activity isas measureless. Life does not start with each newbody born into the world. It does not age with thepassing years. It never grows old. It merely dwellsfor a few hours in the world of illusion, acquiringsome of the wisdom and ego strength it has cometo find. When the “coats of skin” become inade-quate for its further flowering, it drops them toreturn to its own true habitat to await a favorabletime for taking on the illusion of time anew and

garnering a new store of knowledge.Yet even the man who yields most fully to the

deception of time, acknowledging that he growsold with the passage of the years, still holds rebel-lion in his mind against what he terms the necessi-ty of age, the dimming of faculties, the palsiedhand that no longer obeys his behests. The immor-tal spirit which dwells within knows kinship with

the stars. He is longingfor the touch of the windsof eternity to fill his lungsand renew his energy. Histrue home is elsewhere.He is a citizen of the larg-er sphere, of the wideroutlook, the greaterbreadth of view, and he isnever satisfied with thelimitation of the years.

The spirit of manbegins his pilgrimagethrough the endless hallsof time as a living Sparkof the Divine, but onewhich must grow throughwisdom garnered by hismany journeys into anencompassing Flame, aliving Fire which shall forthe countless ages of theInfinite shine forth tolight other Sparks on theirexpanding way. At first,and for many rebirths,this Spark cannot realize,while dwelling in his“coats of skins,” that hepossesses another home

beyond the stars which he has temporarily aban-doned.

But as gradually more and more fruits of experi-ence accumulate in the real home of the pilgrim,flashes begin to appear. Scenes rise before theinner eye, an experience comes to which heanswers, “I have had this before.” Landscapesunfold to the vision and he says, “I have been herebefore.” Old friends are met and warmly greeted

18 RAYS 95

The Mountain of Initiation

with a remembrance of the elsewhere clearlybefore him. Old enemies also are met and debtsare discharged. A great expansion of conscious-ness takes place. When this occurs, life both in thebody and out becomes a wondrous adventure, notin time, but in the endless fields of eternity. Moreand more we reap in the body that which we havesown and sent back as sheaves to the Homeland.

The pilgrim now glimpses the great plan of evo-lution slowly but surely fulfilling itself. Thedrama is seen through the veils of time, but it isnone the less real and impressive for all that. Anew creature rises who from the dust of disap-pointment recognizes the fruit of opportunitiesungrasped in some other far off day when, inanother body, he carelessly thrust aside the part heshould have played and another took the role heshould have chosen. By the agony of loss helearns three things: first, that naught that was nothis could he retain; second, that what he takesfrom another must be repaid, though it be in dropsof blood; third, best knowledge of all, that nothingthat is truly his can be taken from him.

In the light gained from the drama of evolutionand his part in it, the pilgrim ceases to worry, tofret, to harbor unease. The dizzying whirl of timeslows to a steady, sure, quiet vibration which car-ries him more swiftly, unerringly toward his goal.No obstacles, no delays, no disappointments canmar the serenity of his progress. No loss candepress him, no triumphs or delights long delayhim, for he knows these as only another phase oftime’s magic shadow show and uses all events, allthoughts, all emotions as stepping stones to pavethe way out of illusion into life, out of time intoeternity.

He learns another important thing: that he is notthe slave of his “coats of skins”; that if he drawsupon his own eternal, unaging, ever-eager self, hecan be young though his hair be white and hislimbs become slow and uncertain. Secure in hisgarnered knowledge of the ages, he paces the hallsof time, absorbing new experiences, transmutingthem into the gold of ageless wisdom which shallendure when time shall be no more. He smiles athis own pain which makes him the brother of all

who suffer and enables him to be their comforter.He accepts adversity because it brings with it thestrength to endure. He learns to draw into his con-sciousness the sufferings of the great orphan,Humanity—all of its agony, all the crushing disap-pointments that seem to threaten the life of thespirit; all the despairs that know no mitigation; allthe hopes that die before they flower, leaving onlydull pain behind; the separations that seem endless,and the days of pain that seem to never cease.

The pilgrim learns to tread the way with a bro-ken heart, with inward tears that ever fall for thesorrows of the world, but also with the full knowl-edge that some day the illusions will pass, the eyeswill be truly opened, and then these things, too,shall pass away.

All this he does that he may be deemed worthyof having brought to term his crucifixion on thecross of matter, of having held his place with fullpatience, endurance, and sacrifice that another uni-verse may have its place in the great drama of evo-lution and other Sparks of the Flame may havetheir day of evolution in it. In that day he knows hewill be fully one with all that lives, and this knowl-edge makes sweet the present treading of the Way.

At length the time will come when the perfectedpilgrim will become a citizen of the kingdom oflight, with darkness a dream of the past, bliss a liv-ing reality and agony forever over. Eternal peacewill be his for the taking. He has but to stretchforth his hand to obtain the goal he has earnedthrough the anguish and joy of many lives. Thenthe choice is offered him. He can take the peace ofperfection, the glory of full union with the greaterSelf, the pure love that awaits him, or he can turnback and by taking the path of renunciation helpthose left behind, his own brothers and sisters stillgroping in the illusion of time.

And when he makes the great renunciation,when he binds himself to the world he has con-quered, then the pilgrim becomes that most sacredthing earth can produce, her fairest flower and thebearer of her proudest title, “Savior of Men.” ❐

—Pansy E. Black

RAYS 95 19

Although “trim-ming the tree” atChristmas timemay have secularroots, the sym-

bolism of both the tree and itsfestive decorations aptly lendthemselves to expressing thetrue spirit of this holy time ofthe year.

At Mt. Ecclesia, as theFellowship grounds is called,residents have resumed thepractice of hanging long linesof lights on its tallest pine tree:Araucaria heterophylla (alter-nately, excelsa), commonlyknown as the Norfolk pinebecause Captain Cook firstobserved it when he discoveredNorfolk Island in the SouthPacific in 1774.

Pyramidal in shape, “tall andimposing,” it can attain aheight of 200 feet. Its scale-like, awl-shaped, incurved,stiff leaves, 1/3-1/2 incheslong, uniformly clothe thesmaller branches, which whorlout from the main shaft, oftenfive branches at a level, thusoccasioning its nickname, starpine, the upper branches partic-ularly creating the appearanceof a star. While small the tree is

20 RAYS 95

popular as a house and glasshouse pot plant and it has been culti-vated in the Mediterranean area as an ornamental.

Planted in Mt. Ecclesia’s early days, as near as we can gatheraround 1915, photographs indicate that from the outset the treeseemed “a natural” for bearing Christmas lights. In grand view, itstands forty yards inside the Fellowship archway, each of whose twopiers is flanked by a regal sejant lion— a fitting tribute to theFellowship’s founder, who was a triple Leo! The tree rises to a heightof one hundred and twenty feet.

The species has remarkable symmetry, its branches extendingwidely with a slight upward rise, spaced at regular intervals both ver-

Light Seen From Afar

MYSTIC LIGHT

Fellowship Archway and Star Pine, 1995

tically and laterally, resembling rungs of spokeson a wheel. While redwoods are primarilycolumnar, and spruce, most varieties of pine,larch and hemlock are densely foliated, the starpine’s branches are long but do not thickly rami-fy, nor are its “leaves” long. Consequently, it ispermeated by space and its entire structure isgraphically articulated against the sky.

Its well-ordered and open aspect makes it par-ticularly suitable for hanging lights, since theyare visible from all angles. This year the tree willcarry eight strands of lights, seventy-five lightsper strand, issuing from a common chain collar,placed about fifteen feet from the top, anddescending outward in graceful arcs to the tips ofthe lower branches. Two intersecting pentagonalstars, whose borders are traced by tiny whitelights, is mounted on a pole that extends abovethe tree so that, from a distance, the three-dimen-sional star seems to hover ethereally over it.

Since Mt. Ecclesia, as its name suggests, occu-pies a prominent site in the local geography, thetree is visible not only from the San Luis ReyValley to the east, but also from northern, west-

ern and southern exposures.We can see the beauty and elevation of this

inspiring Christmas spectacle as an emblem ofour purpose and influence. As the illuminated treeis visible for a considerable distance, we knowthat the spiritual enterprise of the combined mem-bership is a source of light and inspiration thatissues from the inner planes. Seen from anotheraspect, as the vine is to its branches, so is the treeto its branches. The spiritual tree is Christ and weare His branches, whose life is in Him.

When our lives are adorned by the gifts ofgood deeds, we become beacons of hope andcomfort to those in our radius. And we best trans-mit the light and beauty of the teachings whenwe embody them. Year round and daily we orientourselves to the Christmas Event. Guided fromafar by the Star of Truth, we journey toward ourindividual Bethlehem, toward the birth of theChrist body or etheric tree of light. Keeping inmind this radiant prospect, we may more fullyappreciate the Rosicrucian salutation and bless-ing: May the roses bloom upon your cross. ❐

—C.W.

RAYS 95 21

Star Pine Framed by Main Entrance to Mount Ecclesia, circa 1923

This true story is about the firstChristmas after the Second World War.Germany was defeated. It was occu-pied by the Allies who enforced strictlaws on the civilian population. We

had no food, no freedom, no presents. We just sur-vived the cold in empty ruins—among the debrisof a devastating war. Konigsberg was a beautifultown, a cultural center in Prussia, a part of oldGermany that now belongs to Poland.

The story goes like this. The pastor of a desolateand distressed congregation opened the door of hishouse for someone who was knocking quite faint-ly. He looks into the eyes of a little girl whosemouth quivers as she says, “Mother has not comehome for three days.” “Mother” was one of thosethousands of mothers that went out at night withshabby knapsacks, hoping it would be foggy so noone could see them as they foraged for food as faras twenty miles from where they lived.

There was a double terror connected with thesenightly forays: one, that she might not find foodanywhere; and two, that she could be arrested bythe occupying military police—and nobody wouldever know of her whereabouts. The atrocities ofthe war were still going on. Everywhere there wasrape, fatigue, starvation, unspeakable sorrow. Shemust have been caught, was the pastor’s firstthought. “Was she still alive?” was the questionand hope of this little girl.

And then came the thought of the detentioncamp. Gott alone knew where this mother was. Forthe defeated and humiliated German people therewas no Justice Department, no criminal police thatcould help. There was only God. God was for allneeds the court of highest appeal—the only appeal.And so the pastor assured the the girl, “Gott knows

where your mother is. He will protect her. We willpray for her.” This was the redundant answer hehad to give to all the needy people. After the prayerthe little girl went back to the ruins among thedebris of the war.

The next morning the girl came back beamingwith joy. “I found mother. She is in a bunker at thePolish military command. There is a little windowin the cellar at the street level. I could talk to her,but she has nothing to eat or to drink.” Then therewere a few days when the child could bring her

22 RAYS 95

A Christmas Story

MYSTIC LIGHT

Joshua Hargrave Sams Mann (fl.1849-85), Bindery Galleries, Broadway, NY

The Guardian Angels

mother some coffee and crackers from the pastor.And finally came the morning when the girl

appeared again at the pastor’s house. She was sad.The bunker was empty. Mother’s voice did notrespond. “We have no other choice but to ask Gottfor help,” was the pastor’s redundant answer. Afterthe prayer the little girl went back to the ruinsamong the debris of the war.

Then comes Christmas Eve. Two children cometo the pastor’s house. The 10-year-old girl had hid-den her baby sister, a toddler, all that time. Thegirls huddled together in the corner, with no traceof their mother. Hundreds of homeless women andchildren push into the pastor’s house. They keepeach other warm. And in the joy of the Christmascarols one can hear the sniffles of those little girls.The sermon to the congregation is the same: “Wehave to pray for the mother of those two girls.”

On Christmas day there is joy. Two childrencling desperately to their mother’s hand as theyenter the pastor’s house and exclaim, “Mother is

home!” And the story unfolds. Day after day shewas held captive in another bunker without theright of a hearing or of learning the reason for herdetention because during the Christmas season thecourts were closed. She sat on a cement floor,without food, without a bed. without hope. Herthoughts were always with her children as she fellasleep overcome by fatigue. At midnight a Russiansoldier shines a flashlight into her eyes and asks:“Why are you here, it’s Holy Night?” “I am a pris-oner, I can not go home. I have no permit to be onthe street,” is her distressed reply. “No prisonertoday, no permit today. Permit tomorrow. TodayHoly Night. Go.” And he unlocked her bunker.

The crystals of the snow provided light to findher destroyed building. As she heard the frightenedwhispers of her two children, she knew that a mir-acle had occurred on Christmas. It was her BlessedChristmas. And it was mine. For I was that littlegirl, her daughter. ❐

—a Probationer

RAYS 95 23

Astro-Diagnosis—A Guide to Healing

by Max Heindel and Augusta Foss Heindel

A treatise on medical astrology and the diagnosisof disease from the natal horoscope.

Astro-diagnosis is the science and art of obtaining scientificknowledge regarding disease and its causes and the means ofovercoming it as shown by the planets.

Ninth Edition. 446 pages. Indexed. Paper. Order on page 64. Published by The Rosicrucian Fellowship.

l A recognized classic in its field, this volume is essential to students of the stellar sciencewho are engaged in healing or nursing, whether they are attached to the orthodox med-ical school or to the nature-cure school.

l Based on thirty years of intensive research, study, and practical experience by theauthors. Special section: How the Rosicrucians Heal the Sick.

l Complete delineations of 94 example horoscopes from the authors’ files.

No man loves God who hates his kind,Who tramples on his brother’s heart and soul;

Who seeks to shackle, cloud, or fog the mindBy fears of hell has not perceived our goal.

God-sent are all religions blest; And Christ, the Way, the Truth, the Life,

To give the heavy-laden restAnd peace from sorrow, sin, and strife.

Behold the Universal Spirit cameTo all the churches, not to one alone;

On Pentecostal morn a tongue of flameRound each apostle as a halo shone.

Since then, as vultures ravenous with greed,We oft have battled for an empty name,

And sought by dogma, edict, cult, or creed,To send each other to the quenchless flame.

Is Christ then twain? Was Cephas, Paul,To save the world nailed to the tree?

Then why divisions here at all?Christ’s love enfolds both you and me.

His pure sweet love is not confinedBy creeds which segregate and raise a wall.

His love enfolds, embraces humankindNo matter what ourselves or Him we call.

Then why not take Him at His word?Why hold to creeds which tear apart?

But one thing matters, be it heard, That brother love fill every heart.

There’s but one thing the world has need to know,There’s but one balm for all our human woe;

There’s but one way that leads to heaven above That way is human sympathy and love.

Creed or Christ?

MAX HEINDEL’ S MESSAGE

24 RAYS 95

Question: What other forces besides Attractionand Repulsion operate in the Desire World?

Answer: The twin feelings of Interest andIndifference.

Question: Where do these function?Answer: The fourth Region of the Desire World

is the “Region of Feeling.” From it comes the feel-ing concerning the already described forms, andupon the feeling engendered by them depends thelife which they have for us and also their effectupon us.

Question: Does this apply to ideas good andbad?

Answer: Whether the objects and ideas present-ed are good or bad in themselves is not importantat this stage. It is our feeling that is the determin-ing factor as to the fate of the object or idea.

Question: What is the effect of Interest?Answer: If the feeling with which we meet an

impression of an object or an idea is Interest, it hasthe same effect upon that impression as sunlightand air have upon a plant. The idea will grow and flourish in our lives.

Question: What is the effect of Indifference ?Answer: If we meet an impression or idea with

Indifference, it withers as does a plant when put ina dark cellar.

Question: How is this Region related to ourphysical life?

Answer: From this central Region of the DesireWorld comes the incentive to action, or the deci-sion to refrain therefrom, for at our stage of devel-opment the twin feelings Interest and Indifferencefurnish the incentive to action and are the springsthat move the world.

Question: How does Interest operate in theDesire World?

Answer: Interest starts the force of Attraction orRepulsion.

Question: What is its effect on Repulsion? Answer: If our interest in an object or an idea

generates Repulsion, that naturally causes us toexpurgate from our lives any connection with theobject or idea which is aroused.

Question: How does Interest affect the force ofAttraction?

Answer: When the feeling of Interest arousesthe force of Attraction and it is directed toward lowobjects and desires, these work themselves out inthe lower Regions of the Desire World, where thecounteracting force of Repulsion operates.

Question: How is the opposition related to ourphysical life?

Answer: From the battle of the twin forces—Attraction and Repulsion—results all the pain andsuffering incident to wrongdoing or misdirectedeffort, whether intentional or otherwise.

Question: How can this knowledge profit us?Answer: It should make us realize how very

important is the feeling we have concerning any-thing, for upon that depends the nature of theatmosphere we create for ourselves.

Question: What must be specifically kept in mind ?Answer: That if we love the good, we shall keep

and nourish as guardian angels all that is goodabout us; if the reverse, we shall people our pathwith demons of our own breeding.

Question: Is this literally true?Answer: Yes, because the Desire World, with its

innumerable inhabitants, good and bad, permeatesthe Physical World, everywhere present and potentas the cause of everything in the Physical World.

—Cosmo-Conception, pp. 45-48

RAYS 95 25

Is There Feeling in Matter?

STUDIES IN THE COSMO-CONCEPTION

What became ofthe densebody of Jesuswhich wasplaced in the

tomb, but was not found Eastermorning? If the vital body ofJesus is preserved to be usedagain by Christ, what does Jesusdo in the meantime for a vitalbody? Why should it not havebeen more practical to haveobtained a new vital body forChrist at the Second Coming?

AnswerThe answers to these ques-

tions are taken verbatim fromMax Heindel’s writings.

Study of the scriptures revealsthe fact that it was the custom ofChrist to draw apart from Hisdisciples, and they knew notwhither He went—or if they did,no mention has been made of it.However, the reason was that,being so glorious a Spirit, Hisvibrations were too high foreven the best and purest of phys-ical vehicles.

It was therefore necessary toleave it frequently for a periodof complete rest so that the

26 RAYS 95

atoms might be slowed down to their customary pitch. Consequent-ly, the Christ was wont to go the Essenes and leave the body in theircare. They were experts, and the Christ knew nothing about handlingsuch vehicles as He had received from Jesus. Had not this rest andcare been given, the dense body of Jesus would have disintegratedlong before the three years’ministry was ended, and Golgotha wouldnever have been reached.

When the time was ripe, and the earthly ministry was ended, theEssenes ceased to interfere. Then things took their natural course,and the tremendous vibratory force imparted to the atoms scatteredthem to the four winds, with the result that when the grave wasopened a few days later no trace of the body was found.

The Effect of Death on Jesus’Dense and Vital Bodies

READER’S QUESTIONS

Oil on Canvas, 1893-96. Arthur Hughes. William Morris Gallery, Walthamstow, England

He Is Risen—The First Easter“And the angel answered and said unto the women, ‘Fear not ye: for I know that ye seekJesus, who was crucified. He is not here, for he is risen, as he said.’”—Matt. 28:5-6

This is in perfect harmony with natural lawsknown to us by their operation in the physicalworld. Electric currents of low potential burn andkill, while the voltage of many times the strengthpasses through the body without harmful effect.

Light, which has a tremendous vibratory rate, is

pleasant and beneficial to the body, but whenfocused through a lens, the vibratory rate is low-eredand we have force which destroys. Likewise,when Christ, the great Sun Spirit, came into thedense body of Jesus, the vibratory rate, being low-ered by the resistance of the dense matter, mustburn up the body, as in cremation, if not interferedwith. The force was the same, the result identi-cal—save that as it was true, invisible fire whichburned up the body of Jesus, and not fire clothed inflame, as in ordinary manifestation of fire, therewere no ashes.

In this connection it is well to remember thatfire sleeps invisibly in everything. We do not see itin the plant or the animal, nor in the stone, yet it isthere, visible to the inner vision and capable ofmanifesting at any time when it takes a garment offlame from physical substance.

Upon the death of the dense body of Jesus, theseed atom was returned to the original owner.

During the three years’interval between theBaptism, when he gave up his vehicles, and theCrucifixion, which brought the return of the seedatoms, Jesus gathered a vehicle of ether, as anInvisible Helper gathers physical matter wheneverit is necessary to materialize all or part of the body.However, material not matched with the seed atomcannot be permanently appropriated. It disinte-grates as soon as the will power assembled in it is

withdrawn, and this was, therefore, only amakeshift. When the seed atom of the vital bodywas returned, a new body was formed, and in thatvehicle Jesus has been functioning since, workingwith the churches. He has never taken a densebody since, though perfectly able to do so. This ispresumably because his work is entirely uncon-nected with material things.

The reason why the vital body of Jesus is pre-served for the Second Coming of Christ, instead ofa new vehicle being provided, is because, asLucifer admits in Faust: “For ghosts and spirits itis the law, that where we enter we must withdraw.”

When in the natural course of events, the Spiritcomes to birth, it enters its dense body by way ofthe head, bringing with it the higher vehicles. Onleaving the body at night, it leaves the same way,to re-enter in the morning in like manner. TheInvisible Helper also withdraws and re-enters hisbody by way of the head, and when at length ourlife on Earth has been lived, we soar out of thebody for the last time by way of the head, which isthus seen to be the natural gateway of the body.

Therefore the pentagram with one point up is thesymbol of white magic, which works in harmonywith the law of progression. The black magician,

who works against nature, subverts the life forceand turns it downward through the lower organs.The gate of the head is closed to him, but he with-draws by way of the feet, the silver cord protrud-ing through the lower organs. Therefore it waseasy for Lucifer (in Faust) to enter the study ofFaust, for the pentagram turned with two hornstoward him represented the symbol of blackmagic. However, on trying to leave, he finds theone point facing him, and cringes before the signof white magic. He can leave only by the doorbecause he entered that way, and thus he is caughtwhen he finds the way is blocked.

RAYS 95 27

Since the Crucifixion,Jesus has never taken adense body , though per -fectly able to do so, pre -

sumably because his workis entirely unconnected

with material things.

Were Jesus’ etheric bodydestroyed, Christ mustremain in the crampingsurroundings till Chaos

dissolves the Earth.

Similarly, Christ was free to choose his vehicleof entrance into the Earth where He is now con-fined, but once having chosen the vehicle of Jesus,He is bound to leave by the same way. Were thatvehicle destroyed, Christ must remain in thecramping surroundings till Chaos dissolves theEarth. This would be a great calamity, and there-fore the vehicle He once used is most carefullyguarded by the Elder Brothers.

In the meantime Jesus has been the loser of all

the soul growth accomplished during his thirtyyears on Earth prior to the Baptism and containedin the vehicle given the Christ. This was and is agreat sacrifice made for us, but like all good deeds,it will redound to a greater glory in the future. Thisvehicle will be used by Christ when He comes toestablish and perfect His Kingdom, and it will beso spiritualized and glorified that when it is againrestored to Jesus at the time when Christ turns theKingdom over to the Father, it will be the mostwonderful of all human vehicles. Although it hasnot been taught, the writer believes that Jesus willbe the highest fruitage of the Earth Period on thataccount, and that Christian Rosenkreuz will comenext. “Greater love hath no man than that he laydown his life,” and giving not only the dense bodybut also the vital body, and for so long a time, issurely the ultimate sacrifice.

The Elder Brothers have placed the vital body ofJesus in a sarcophagus of glass to protect it fromthe gaze of the curious or profane. They keep thisreceptacle in a cavern deep in the Earth, where nouninitiated can penetrate. To make assurance dou-bly sure, however, vigilant watchers keep constantguard over their precious charge. ❐

—Max Heindel

28 RAYS 95

The Elder Brothers haveplaced the vital body ofJesus in a sarcophagus

of glass in a cavern deep in the earth where no

uninitiated can penetrate.

Letters To StudentsBy Max Heindel

This book contains the direct personalcommunications of Max Heindel with

students of the Rosicrucian Fellowship fromChristmas 1910 to January 1919. Theseninety-seven letters, written in the intimate, earnesttone of a teacher and friend, make inspiringand instructive reading.

Contents include:

Christ and His Second Coming

Heart Development and Initiation

Spiritual Teachers—True and False

The Christ Spirit and the Spiritual Panacea

Incr easing the Life of the Ar chetype

Unnatural Means of Attainment

“Lost Souls” and Stragglers

The Vital Body of Jesus

Please order on page 64

237 Pages. Paper

Published by The Rosicrucian Fellowship

As in music, theEighth Command-ment is the octaveof the first. Itstrikes the same

note on a higher level. It is anew beginning. With the EighthCommandment, lessons have anew character.

Let us for a moment recapitu-late: The Commandments aremilestones on the aspirant’spath. The Seventh Command-ment outshines all others so fardiscussed. It is the sunshineCommandment. In it, everythingwe have learned reaches a pointof superlative intensity: not justenjoyment, but thrill; not justlove, but exhilaration; not justsweetness, but vivaciousness;not just “I will,” but irresistibleenthusiasm. When eyes aremoist with joy, when hearts arefull to overflowing, when fervorand enthusiasm compel, that isthe Seventh Commandment:attainment, the requisite on thedisciple’s path.

Let these qualities be the markof the aspirant: utter composure,peace and rest, but also instanta-neous enthusiasm, fire, andintensity in purposeful labors.The measure of our fervor regu-lates the fuel that drives the

RAYS 95 29

engine of our progress on the path. This marks the culmination of theSeventh Commandment within ourselves: the union of the passiveand the active, the magnetic and the electric, body and soul. Withoutthis balance within there is restlessness and triviality, and withoutthis balance we cannot reach the Eighth Commandment.

The eighth Commandment was given to Moses for his people at atime when they had no personal possessions. At that time the

The Eighth Commandment

WESTERN WISDOM BIBLE STUDY

Oil on canvas, c. 1625, Sir Anthony Van Dyck, 1599-1641, Galleria di Palazzo Bianco, Genoa

The Tribute Money

“Render therefore unto Caesar the things that are Caesar’s and unto God thethings that are God’s.”

Israelites were migratory; for years past and yearsto come no one could call a patch of land his own.Whatever of wealth they had brought out of Egyptbelonged to all alike in a common treasury thatwas used and supervised by their leaders. They hadonly the clothes on their backs, and there was noth-ing to steal. Why, then, this terse Commandment?

This Commandment challenges faculties in manwhich are above reason and mundane thought;they belong to the world of Spirit. Christ Jesussummed up the interpretation of all theCommandments in the words, “My kingdom is notof this world.” The Sabbath we must keep holy isnot of this world. The father and mother whom wemust honor are not of this world. That which wemust not kill is not of this world. That which wemust not steal is not ofthis world.

In the eighth month ofprenatal life, all the actu-al building of the physi-cal body is finished; thepotentialities of thesuperman, the potentiali-ties of adeptship, areadded in the body. There is an addition of points inthe sacral vertebrae which are related to the cre-ative powers in man. This is the particular field oflabor of the Lords of Form, working throughScorpio. In this new world of Scorpio—a world ofchallenge to the powers of creativeness—we findourselves acting like little children tempted byshiny things. We rush after the brilliant flame ofcreative power, only to hurt and burn ourselves.The fall of man consisted of this undue appropriat-ing, this stealing of the sword and fire of creative-ness before we knew how to handle its powerssafely.

Man is never tested in the use of powers withoutbeing instructed in their control. The tools given uswith which to handle the power of creativenesssafely are humility and morality. From littlestrands of purity, unselfishness, and generosity, thewise aspirant weaves the brilliant fire safely. Thenumber eight is called the little holy number and isassociated with the spinal spirit fire.

The strong characteristics of Scorpio, the eighth

sign, are great determination, lofty aspiration,strong love, and heroism. If we individualize thesequalities, we can drive false conceptions, impuri-ties, weaknesses, and bad habits out of our Temple.These ignoble qualities betray and steal the highpurposes of the superman within us. Scorpio is theeagle of transmutation; it is the first sign of self-mastery.

How much power the world has arrogated toitself without the pass-key of holiness. Humanityis guilty of stealing power; the consequent suffer-ing is everywhere.

Usurping power has given rise to one pathetical-ly common human attribute—pride. ThereforeScorpio turns healer by virtue of humility. Pridesports many premature attainments. Humility, on

the other hand, is thegrateful acknowledg-ment of powers vastlyhigher than our own.Humility is a most neces-sary virtue.

Christ Jesus said:“Render unto Caesar that

which is Caesar’s.”Similarly, we can say, “Give unto God what isGod’s.” Thou shalt not steal means: Thou shalt notarrogate, usurp, or take for your own use thatwhich never belonged, nor ever will belong, toyou, for it is that which in all eternity belongs toGod—His power, His might, His holiness, Hisright, His order. If, as aspirants on the path, wesanctify God within our hearts and attribute allpower to Him, we are then blessed with a measureof power and holiness commensurate with ourhumility. But if we consider ourselves sanctifiedand arrogate power to ourselves in order to shineamong men and greedily rule over them, then weare thieves and robbers. Whosoever raises himselfabove his fellow beings in a hard and self-centeredmanner transgresses the Eighth Commandment.

Power is safe only in the hands of the humble.The power of love is safe only in the heart of theself-controlled and the morally pure.

Do not steal, for all things come to him whowaits, who watches, who prays. ❐

30 RAYS 95

Humility is the gratefulacknowledgment of

powers vastly higherthan our own.

The Sun is in Libra from approximatelySeptember 23rd to October 24th andrepresents the period of the autumnalequinox. Harvest and summer havegiven fruit and heat, respectively. Now

the trees and bushes gradually become bare of theirleaves as autumn advances. The land will soonhave an opportunity to enrich itself by the fallingfoliage and to rest during thesleep of winter. Man turns hisattention to self-cultivation asthe days grow shorter and thetemperature decreases. Hewill have a chance to balancehimself by devoting time tohis interior development.

Libra stands for equalityand reveals the human strug-gle with polarity and dualism.On one scale he is strivingtoward the bliss of a con-scious reunion with Divinity.On the other he is working formastery and power in theearthly sphere of personaldesire. The essence of Librawill teach man how to balancethese two urges within himself in conformity withthe conditions of his earthly situation. Libra hasrulership over the kidneys, bladder, and urinarytract, as well as the diaphragm, the muscular parti-tion that separates the chest cavity from theabdomen. In the balance glyph we see that thelower line represents the waist while the upper linedesignates the convex diaphragm.

Libra is a cardinal turning point in the evolu-tionary process with the birth of cooperative rela-tionships. This is the union or marriage sign of thezodiac and the ego can no longer function in amerely me-consciousness mode. It has to developthe capacity for we-consciousness. The Ego nowhas to balance the world of appearances, the per-sonality, with the world of inner reality, the soul.

Venus is the ruler of this sign,for only through love can trueunion be attained.

The development of rela-tionships is the most impor-tant attainment for theLibrans. They have a greatdesire to be liked by everyoneand will not take a resolutestand on an issue, even whenthey know it to be right.“Peace at any price,” is theirmotto. Librans are diplomatsfor they are friendly, outgo-ing, and interested in livinglife to the fullest. In groupassociations they shinebecause they are tactful and

conscientious, have a strong senseof justice. and the will to do good. Typically, theybest express their nature in the legal profession,public relations, the performing arts, music, andbusiness or or other forms of partnerships.

Those born under this sign are intellectual andactively seek knowledge, new ideas, and mentalstimulation. They are adept at analyzing what isoccurring in the society around them. All matters

RAYS 95 31

Introduction to Spiritual Astrology

ASTROLOGY

Libra: Balance in Relationship

pertaining to psychology andhuman relationships are of deepinterest to them. For this reasonthey make good counselors andoften seek to help people withtheir personal problems. Theyfrequently play the role ofpeacemaker.

Librans have learned to beneither king nor servant. Theyare naturally disposed to demo-cratic systems and prefer enter-prises involving cooperativeeffort. If Libras learn to polar-ize themselves they will becompletely fulfilled and capa-ble of serving their highest pur-pose as a focusing pointthrough which the divine raysof peace and harmony areexpressed so that all mankindcan be united in love.

The Sun is in Scorpio fromaround October 24th toNovember 23rd. Scorpio repre-sents the power of regeneration.During its phase of influencethe leaves die and wither, butonly to enrich soil as compostthat nourishes fields and forests.Deciduous trees will produce healthy leaves thefollowing year based in part on the “death” of theprevious years’leaves. Many animals seem to dis-appear from the forests at this time, but only to pre-serve the strength they will need to raise theiryoung come spring. While the land also goesthrough a kind of hibernation, this rest enables it tobe more receptive and to provide a fertile mediumto coax new life from the seeds which are plantedin its depths. At this time man must internalize hisenergies. Scorpio encourages balancing the outerlife by cultivating one’s inner being.

Scorpio is a sign veiled in mystery. Concealedwithin its nature are the great secrets of sex, death,and rebirth. The glyph depicts the coils of the ser-pent with its poisonous fangs ready to strike anadversary.

Scorpio is the only sign composed of three sym-

bols, indicative of the tests thatembrace the threefold person-ality. Mental, emotional andphysical levels are all involved.The Scorpion is the symbol forthe lowest manifestation of thissign. Like the martyr, it may aslikely inflict death on itself asuse its venom on another. Asecond symbol for Scorpio isthe Eagle, symbol of the birdthat can fly closer to the Sun(Spirit) than any other. Thethird symbol is the Phoenix, themythical bird capable of resur-recting itself from the ashes ofits former body. WhereverScorpio is found in thebirthchart is where transfigura-tion and resurrection must takeplace.

Scorpio natives are secretiveand not easily known. Muchlies hidden beneath their oftenimplacable surface. They com-mand respect from acquain-tances due to their strong, quietexterior. They are usually verycreative and resourceful. Theyhave a great need to guard

against sarcasm for the Scorpio’s tongue can bedeadly if used vindictively. They are apt to run intodifficulties with co-workers and employeesbecause of a supercritical nature and the tendencyto pass sharp judgment on others. Scorpios wouldrather be loners than involved in partnerships.Scorpios possess power, will, and intense desiresand emotions. Their life is likely to be a constantstruggle to conquer desire through the creative useof the will. No sign can be so potent for good orevil as Scorpio.

Scorpio is the sex sign of the zodiac and itsnatives may have strong passions that need regen-erating. There is a tremendous pride in this signthat will not allow any emotion to show outward-ly. “Don’t judge a book by its cover” is truer ofScorpios than any other sign. When they haverisen above personality reactions their tremendous

32 RAYS 95

Scorpio: Power of Regeneration

strength and power enables them to be potent heal-ers and to confer blessing. Their goals are reachedby service, purity, compassion and humility. Whenthey serve others and forget themselves they aretruly dynamic and majestic. Their regeneration liesin learning to be cooperative and outgoing towardothers.

The Sun is in Sagittarius from approximatelyNovember 23rd to December 22nd. Sagittarius isthe last sign to completeits passage before thebeginning of the newyear. It is a period oflong nights and shortdays. Sagittarius is richin promises for soon thewinter solstice will comeand the days will gradu-ally grow longer andhumans will becomemore active. This is,therefore, a time ofpreparation for the cele-brations which the sol-stice will bring. It is asocial period duringwhich families gathertogether in order to enjoythe bounty which has been collected during thegrowing seasons. This is the month ofThanksgiving. Religion now takes on a moreprominent position in everyday life as man reflectsupon his past blessings. This is a time of contem-plation, a time for taking vows and making resolu-tions.

The Sagittarian is represented by the immortalCentaur. Individuals born under its rays areendowed with the higher mental and creativeattributes as well as the physical power, embodiedin the horse, to project and establish their ideas.The arrow glyph illustrates that while Sagittariansoften aim their sights on divine targets, their highaspirations may be destabilized by a misdirectedenthusiasm, boisterous animal spirits, resulting inan active battle between constructive and destruc-tive forces. On the physical plane Sagittarius rulesthe haunches, loins, thighs, and the upper legs.

Sagittarians are born under the sign of honesty

and straightforwardness, represented by the arrowthat flies swiftly to its goal. They deeply love lib-erty and freedom. They are energetic and naturallyoutgoing, achieving their goals through the powerof positive thinking. Since the beneficent Jupiterrules and preserves Sagittarians, help alwaysappears when they need it, even if only at the lastminute.

Sagittarians are naturally serious thinkers con-cerned with the well-being of society as awhole, as well as withtheir own lives. Theyplace spiritual law andthe ethics to which theysubscribe above person-ality. They are honest,just, and generousbecause of their concernfor the approval and har-mony of the society inwhich they live. Theymay tend to be narrow-minded and bigoted ifthe social standards theyespouse are limited.

Sagittarians do nothave a subtle approach to

life. They often jump to conclusions without tak-ing all factors into consideration. They are directand unambiguous, so if one associates withSagittarians, he had best be wearing a thick skinbecause he will hear what at least purports to bethe undiluted truth.

Sagittarians naturally expand into previouslyundreamed-of realms because they have a loftydesire to know, to experience, to spread their wingsand soar in search of excitement, knowledge, andadventure. They travel far and fast, both geo-graphically and mentally. They like people toacknowledge their qualities and work, and theyenlarge their egos through creativity.

Sagittarians may try to avoid personal respon-sibilities and would rather have several uncom-mitted relationships than one which wouldexact any limitations on their freedom.Sagittarius is the bachelor’s sign. ❐

—Barbara Joiner

RAYS 95 33

Esoteric evocation of Sagittarius from Armenian manu-script, dated 1461, depicting the “Archer” as ruler (king)subduing his lower (dragon) nature.

Planets posited in a house strongly acti-vate the department of life indicated bythat house. The affairs denoted by thathouse and planet loom up as importantin the life.

The Sun in the twelfth house is limited and notas prominent as he would be in other houses.Favorable aspects give a love of seclusion, a will-ingness and even desire to work alone, or to beshut off from contacts with other people and theworld. This seclusion is observed in the 1ives ofpeople working in hospitals or laboratories. Inprison life not only the inmates feel this, but alsothe officers and wardens and all who serve in aninstitution of this type. People who spend longhours in research and invention, working alone andinto the night, are under the twelfth house influ-ence. However, it is generally conceded not to be afavorable position for the positive, active, outgo-ing qualities of the Sun. When the Sun in thetwelfth house meets adverse aspects, it brings greatsorrow and suffering to the native from this depart-ment of life.

Venus can never reach her full expression in thetwelfth house, and may indicate a repression of theaffectional nature. People with this position of the

planet of love should learn to express the moreamiable side of Venus. Secret love affairs aredenoted, or perhaps the sacrifice of personal lovethrough devotion to an ideal or service to someoneelse. Adverse aspects are indicative of sorrow andsuffering through emotional attachments.

Mercury in the twelfth is another indication ofone who loves to study alone and for many hours.Well aspected, it is favorable for delving into thesecrets of nature or researching. There is a love ofthe mysterious and the occult. With unfavorableaspects, the native is the object of gossip and smalltalk tending to undermine a good name. Manysmall annoyances abound to disturb the peace ofmind. Favorable aspects to Mercury lead to theunraveling of mysteries, or makes likely that theinformation one is seeking comes to hand.

TheMoon rules the personality, or the outer partof our nature. Posited in the twelfth house its ten-dency is to bottle up the personality and the emo-tions. Women, being ruled by the feminine Moon,may cause secret sorrow or bring some trouble tothe individual. There is a turning inward of theconsciousness which helps to bring a realization ofthe deeper issues of life and what they mean to theindividual personally. Women with the Moon herewill find the sign it occupies and its aspectsextremely important in their personal life.

Saturn in the twelfth house is usually the signa-ture of sorrow. He, of all the planets, truly denotesdebts of destiny, if adverse aspects prevail. Hedenotes great crystallization built up during pastlives. Authority was misused, or other people werelimited in some manner by the native. In the pastwrong thinking and wrong actions were indulgedin, exerting their effect on the body today. In health

34 RAYS 95

Destiny and the Twelfth House

ASTROLOGY

“It is destiny”—phrase of the weakhuman heart; dark apology for everyerror. The strong and the virtuous admitno destiny. On earth, guides conscience;in heaven, watches God. And destiny isbut the phantom we invoke to silence theone, to dethrone the other.

—Bulwer-Lytton

Saturn inclines to crystallization and deterioration,often causing the person to be hospitalized.Liquidation in this life of many heavy debts of des-tiny brought over from past lives is indicated.Under the harsh sway of Saturn we learn to “blessthe rod that smites us.” We are the diamond on thelathe of the divine Lapidary, and though we cry outin pain at the grinding and polishing, when it is fin-ished we reflect God from every gleaming facet.

Jupiter in the twelfth house is in a fine positionfor the planet of benevolence and expansion. Wellaspected, he indicates that the native has expressedthe Jupiterian rays to the fullest in the past and theynow come to bless. Good works reap a bounteousharvest. With the twelfth house as background,Jupiter is the Guardian Angel ready to quietly pro-tect all who are under his rulership. Benefits come,through secret channels, charity is given in a quietmanner. This is an excellent position for hospitaland institutional work where the cheerfulness andoptimism of the planet are expressed. It is alsofavorable for religious work of a secluded natureand disposes to membership in occult societies.When afflicted, his keyword is indulgence, whichresults in ill-health.

The keyword of Mars is action, but his ability,too, is limited by a twelfth house placement.Because of his love of action and liberty, he is notat home here. The results of his actions are notreadily seen and appreciated by the world. Therewill be a certain amount of freedom of action inregard to past destiny if his aspects are not tooadverse. However, one has to to be careful of themartian rashness and impulsiveness not to gener-ate new debts of destiny that will have to bedefrayed in the future. Accidents occur that oftenrequire hospitalization and there may be under-handed and secret action toward the native. Whenafflicted, Mars reaps quickly and the payment ofdebts can be painful to the body and the Spirit.Like Scorpio, his real work is to regenerate and touplift.

Uranus in the twelfth house indicates that caus-es of an intemperate and often eccentric naturehave been generated and their effects must beexperienced. At times there is a veritableavalanche of destiny into the life, precipitated by

the lightning-like Uranian Ray. The dreams andplans cherished in secret come to naught under hisshattering ray. The release of debts of destiny issudden and often catches the native unawares. Hisray of humanitarianism is very powerful undergood aspects and much service to others can berendered in a quiet and unassuming manner.Connection with occult orders is indicated andbenefit can be expected if favorable aspects prevail.

Neptune in the twelfth house is fraught withmystery. It is the logical ruler of the twelfth sign inthe natural zodiac, Pisces. Neptune is like an oceanundertow—strong, relentless and unseen. Adverse-ly aspected, it can involve the person in a maze ofdissimulation and intrigue. If in the past the indi-vidual has been deceitful, now it is his turn to bedeceived. The currents and crosscurrents of thisplanet are difficult to fathom. Neptune is subtleand can create such chaos and confusion around aperson that he is utterly bewildered.

Neptune is one of the mystery planets and itshighest influences promote great spiritualadvancement. Posited in the twelfth house it canbring help and guidance from divine forces—

RAYS 95 35

Patterns of LifeThe arrangement of the plan-

ets in a person’s natal horo-scope constitutes a pattern ofactivities and events for hisensuing life, a day in the greatschool of God. Its generalnature is the result of previouslives on earth. Since the starsimpel, but do not compel, theexactness with which this pat-tern is followed depends large-ly upon the will the personexercises in ruling his stars.

either in the paying of personal debts of destiny orin helping others to liquidate theirs. This is a beau-tiful position for work as an Invisible Helper on theinner planes, where service of a spiritual nature isrendered.

Even adverse aspects can be made stepping-stones in spiritual endeavor, for any aspect to themystery planets indicates that we are lifting our-selves upward and that these Spirits are workingwith us. While Neptune rules illusion, it also rulesillumination, for when the scales of illusion fallfrom our eyes, then we see truly. Then the clearlight of Truth illumines us.

The influence of Pluto is powerful for eithergood or evil. Through his influence one might beconnected with the darker forces of the underworldor the Desire World. His action is drastic, his areno halfway measures. Extremely heavy debts ofdestiny are brought into manifestation under hisrulership. Criminal action may be taken against theindividual who has an afflicted Pluto in the twelfthhouse. The octave of Mars, he is considered thegreat destroyer, since after a certain degree of crys-tallization has taken place, Pluto steps in anddestroys that particular form or mold of things.Then rebirth and transformation can take place ona higher level. Pluto also rules groups that unite fora definite purpose: criminals under his negativeinfluence, and religious and occult movementsunder his positive influence. Of all the planets,Pluto cuts the broadest swath. He can manifest theblackest and most wicked forces in our universe.He can also issue tremendous potencies of anexalted nature for the accomplishment of good.

We have no need to fear our destiny, no matterhow harsh it may seem. Whatever it be, we shouldclaim it and bless it for our own. Each debt paid offtoday, in this life, makes our debit account smaller.And when we have come through the more painfulepisodes of our life, surely we have gained somemeasure of wisdom. That is the benefit of pain andsorrow—they teach us to live in harmony with God’sLaws and to advance upon the path of evolution.

The psalmist says, “The heavens declare theglory of God, and the firmament sheweth Hishandiwork.” Yes, and the heavens with their shin-ing orbs of light show the divine path of each Ego,

and reveal the pitfalls and stumbling blocks there-in, if we can only read the mystic message. Thenwe must learn to live up to the highest good that isthere indicated.

Shakespeare truly wrote: Men at some times are masters of their fates. The fault, dear Brutus, lies not in our stars, But in ourselves, that we are underlings. ❐

—Edward Adams

36 RAYS 95

Star ThoughtsWho can behold the majesty of the heav-

ens without his intuition telling him there is

a God upon Whose power alone every man

and constellation must utterly depend for

preservation and safety? The evening sky

with its pageantry of stars is a spectacle

that invites the observer to contemplate

himself and spell out somewhat of the hid-

den lore that reveals him as great and as

enduring as all the legions of the Milky

Way.

How commanding are the heavens

studded with flaming suns—Vega, Capella,

Aldebaran, and their myriad of fellows. How

beautiful are the heavens blazing with

speed ing cons te l la t ions—Androm-

eda, Cassiopeia, Corona Borealis, and

their multitudinous kin. Yet pygmy man

microcosmically is a counterpart of them,

for he is a living un iverse as impres-

s ive as the phys ica l universe in which

he lives.

Human troubles lose some of their bulk

when we spend a quiet hour in communion

with the stars. About their cold aloofness

is a gracious comfort and tranquil assur-

ance that all will be well with us even as all

is well with them. By all means read the lit-

erature of the heavens, for such inspiring

study enriches our reverence for the

Creator and increases our benevolence

towards humanity.

—J. Otho Gray

Has there ever beena Speaker of theHouse who madeso much news?1

Even be fo reassuming office? “Exuberantand impatient...nearly jumpingout of his skin...blabby, efferves-cent...his every utterance isnews.”2

This is perfectly in keepingwith the celestial birth certifi-cate of Newt Gingrich. Givenhis Moon of personality inSagittarius, conjunct a criticaldegree and his I.C., stronglyaspected and part of a grandtrine in fire—the above charac-terization is to be expected. Allthe more so since, by mutualreception, the lunar orb is joinedby jolly Jupiter. Add to that thefact that before he took thegavel, the Sun was making itsannual transit over his natalMoon, and transiting Jupiter andPluto were also approaching.

Not only was there specula-tion that he seemed “poised tobecome the most dominant leg-islative leader in memory,”3 butthat, just possibly, he mightsome day occupy the OvalOffice. With Sun and Saturn, aswell as Moon and Mars, in

RAYS 95 37

aspect, his chart has the “characteristic earmark of American presi-dents.”4

Obviously this projection may be premature, but Gingrich doespossess a powerful potential for leadership. For starters, his chart isa bucket pattern: nine planets within 180 degrees and the tenth atleast a sextile removed from them, called the apex or handle.5 Hishandle is the Moon, already described, and fittingly in that position,for it, perhaps more than any other part of the chart, helps him “han-dle” people, a talent vital for a leader.

He receives powerful help in this especially from the eleventhhouse of friends. Moon-ruled Cancer is on the cusp, occupied by its

Man With the Gavel

ASTROLOGY

powerful Scorpio decan conjunct a critical degree,and holding three planets, more than any otherhouse: Jupiter in the sign of its exaltation and con-junct a critical degree, and the Venus-Pluto con-junction. There can be no doubt, this man doesn’tjust perfunctorily socialize because it “comes withthe job”; he genuinely enjoys it, which is well,since the members of the House could easily rec-ognize if his affability were a “put on.” Theeleventh house not only pertains to friends, butalso to hopes and aims, and perhaps nowhere morethan in politics it is not only important what oneknows, but whom.

And the Georgian (by adoption) is not deficientin what he knows. A History Ph.D. and formerinstructor in European history, he is blessed with“photographic memory”6—four planets plus M.C.and sign signature are in Gemini. Saturn therein“sharpens and deepens” the mind and is “one ofthe best positions” for this orb, enabling it to “copewith all the exigencies of life.”7 Uranus thereinbestows a mind of its own. Best of all, with bothplanets in the sign of the lower mind, he shouldhave the ability to safeguard the cream of the oldwhile reaching for the best of the new.

Mercury is well placed in the ninth sector, per-taining to the higher mind, and is in its own signgoverning communication skills, which translatesas this “Speaker” is rarely at a loss for words. Forinstance, once he was “accused” of changing hismind on a certain matter—a typical Gemini trait.“I’ve just grown,” he explained. He might truth-fully have added, “It’s part of my nature.”8

One aspect of his Gemini nature should hold Dr.Gingrich in especially good stead: “Gemini’s loveto fix things.”9 Isn’t fixing something making achange? And didn’t he obtain his office becauseAmerica wanted change? Nor is this surprising,since, with its Gemini Ascendant, isn’t the U.S. aGemini nation?10

In addition to those already touched on, there areother indications of strength in Newt’s natus: Sunand Saturn in the tenth house; six planets are partof a conjunction or stellium; seven are conjunctcritical degrees; eight are in masculine signs.

Also minor aspects. Generally they don’t meanmuch, except if numerous. The septile (51-1/2

degrees, with small orb) and biseptile (103 degreesplus small orb) are both aspects of destiny, foundin the charts of the strong. Here there are four ofthe former (Venus-Saturn, Venus-Neptune, Mars-Uranus, Jupiter-Uranus) and one of the latter(Saturn-Neptune). Additionally, Gingrich’s SouthNode is in the same sign and degree as the U.S.Moon—a tie of destiny.

The powerful Mars is also a boon. In its ownsign, the house of which it is natural ruler, conjuncta critical degree, little wonder Mr. Speaker candominate groups and gatherings. Mars is also theplanet of the trailblazer on the mundane level,especially if in its own sign, and Gingrich is head-ing in the direction of becoming one.

Added strength comes from the fact that thischart is not only a Bucket but also a Locomotive,with all planets within 240 degrees. It indicatesenergy, drive, ambition—all qualities helpful for aleader. In this pattern, the most important planet isthe one facing the biggest planet-less space clock-wise. Here it is dynamic Mars in the eighthhouse—that of debts and deficits! Undoubtedly theway this problem is handled will greatly influencethe nation’s future.11 If it is handled with the samevigor with which Gingrich has handled his ownpast, all should be well.

He first tried for Congress in 1974. With Saturnover his natal Jupiter and Neptune atop his Moon,he lost. In 1976, with Saturn transiting his Venus-Pluto conjunction and slow-moving Neptune stillafflicting his Moon, history repeated itself. But in1978, with progressed Pluto over his Ascendant,he finally made it.

When the ancient Israelites faced a major prob-lem victoriously, the Sacred Record states that “thepeople had a mind to work.”12 If this country is toovercome its present-day problems, it is necessarythat the same disposition and determination be pre-sent in those entrusted with its leadership. ❐

—A Probationer

1. Bob Schieffer, Moderator of CBS' Facethe Nation, January22,1995.

2. Newsweek, December 19, 1994, pp. 35, 373. Newsweek, December 19, 1994, pp. 35, 27.4. Astrology for the Millions, Grant Lewi, p. 4515. “At its best...the...inspirer of others.” The Guide to Horoscope

Interpretation, Marc Edmund Jones, p. 78. With nine planets inthe chart’s top half and Ascendant, it definitely holds out thepromise of rising in life.

6. He has a “photographic memory” and “is a rich fount of histor-ical comparisons and philosophical commentary.” The

38 RAYS 95

Christian Science Monitor, December 6, 1994, p. 4; December9, 1994, p. 4.

7. Grant Lewi, op. cit., p. 168. The Message of the Stars, MaxHeindel, p. 256.

8. Understanding Your Child Through Astrology, Dr. John J.Loeper, p. 145.

9. Dr. John J. Loeper, op. cit., p. 53.10. Seven of the U.S. states are Gemini; no other sign rules more.

Four of them—more than of any other sign—changed theirminds during the Civil War and seceded. Gemini thrives onvariety and change.

11. On a major national TV interview program, members of bothmajor parties, while differing on much else, did agree that thedisposition of the nation’s debts and deficit would determineAmerica’s destiny. CBS’ Face the Nation, January 15, 1995.

12. Nehemiah 4:6

RAYS 95 39

Roads to God

All roads that lead to God are good;What matters it, your faith or mineBoth centre at the goal divineOf Love’s eternal brotherhood.

The kindly life in house or street;The life of prayer, the mystic rite;The student’s search for truth and lightThese paths at one great function meet.

What matters that one found his ChristIn rising sun or burning fire, If faith within him did not tire His longing for the truth sufficed.

A thousand creeds have come and gone;But what is that to you or me? Creeds are but branches of a tree—The root of love lives on and on.

Though branch by branch proves withered wood The root is warm with precious wine: Then keep your faith and leave me mine; All roads that lead to God are good.

—Ella Wheeler Wilcox

The MessageOf The StarsBy Max and Augusta Foss Heindel

AN ESOTERIC EXPOSITION OF

NATAL AND MEDICAL ASTROLOGY

EXPLAINS THE SCIENCE AND ARTOF READING THE HOROSCOPE

AND DIAGNOSING DISEASE

M NEW EDITION —NEW MATERIAL M

CORRELATES ASTROLOGY TO THE

WESTERNWISDOM TEACHINGS.

NATAL—PART I

Describes the nature and effects of signs and planets. Progressions. Prediction. Evolution asshown in the Zodiac.

MEDICAL—P ART II

Explains the method for the astro-diagnosis ofdisease. Pathogenic effects of the signs and planets. The ductless glands. Thirty-six example charts and delineations.

Addenda on Pluto and Planetary Hours

Please order on page 64.

Nineteenth Edition. First printing. 728 Pages. Extensivelyindexed. Paper. Published by The Rosicrucian Fellowship.

40 RAYS 95

The Perfection at which the awakenedsoul gazes is a magnet, drawing himtoward itself. It means effort, faithful-ness, courage, and sometimes grimencounters if he is to respond to that

attraction and move towards it along the narrowtrack which leads up and out from the dark valleysof the mind.

I think as I write this of Durer’s wonderful draw-ing of the Knight, Death, and the Devil: the Knightof the Spirit on his strong and well kept horse—human nature, treated as it ought to be, and used asit ought to be—riding up a dark rocky defile.Beside him travels Death, a horrible, dodderingfigure of decay, saying, “All things perish—time ispassing—we are all getting older—is this effortreally worth while?” On his flank is a yet morehideous fellow-pilgrim: the ugly, perverse, violentelement of our mixed human nature, all our animalpart, our evil impulses, nagging at him too.

In one way or another, we all hear those twovoices from time to time; with their discourage-ments and sneers, their unworthy invitations, theircynical comments and vile suggestions. “Don’tforget me, I am your future,” says Death. “Don’tforget me,” says animal man, “I am your undyingpast.” But the Knight of the Spirit does not look atthem. He has had his hand-to-hand struggle fartherback; and on his lance is impaled the horrid crea-ture, his own special devil, which he has slain.

Now he is absorbed in the contemplation ofsomething beyond the picture, something far morereal than the nightmarish landscape through whichhe must travel; and because of that, he rides steadi-ly forth from that lower world and its phantasies tothe Eternal World and its realities. He looks at that

which he loves, not at that which he hates, and sohe goes safely out of the defile into the open;where he will join the great army of God.

There we see the spiritual life as humanity iscalled to live it; based on the deep conviction thatthe Good, the Holy, is the Real, and the only thingthat matters, fed and supported by the steadfastcontemplation of the Holy and the Real—which isalso the Beautiful and the Sane—and expressed indeliberate willed movements towards it, a sturdyfaithful refusal to look at that which distracts usfrom it. Always looking the same way, and alwaysmoving the same way: in spite of obstacles, dis-couragements, mockery and fatigue. “Thou hastmade us for thyself, and our hearts find no restsave in thee.” But we must be willing to undertakethe journey, whatever it may cost. ❐

The Knight, Death,and the Devil

RELIGION AND ART

Albrecht Dürer

Knight, Death, and the Devil

Passage taken from The Spiritual Life by Evelyn Underhill.

Reprinted by permission of Morehouse Publishing.

RA

YS

9541

The M

ountain of Initiation

RE

LIG

ION

AN

D A

RT

If God grants many things in thy life,Give plentifully to the poor,Be faithful and silent about the art,

Forthis surely is God’s will,Keep truth and faith, think of me, So thou wilt be free from all evil.

The art is just, true and certain to theMan who fear God and is assiduous,And behaves rightly towards all natures.

The art makes him a lord, not a servant.Do not make hast, stay of the right tract,So thou wilt have much profit and much joy.

MO

NS

PH

ILOS

OP

HO

RU

M

Both the illustration on the preceding page andthe above retyped facsimile of text appeared in theSecret Symbols of the Rosicrucians of the 16th &17th Centuries, published in Altona, Germany in1785. The original German text, was in the form ofthirty rhyming couplets.

The illustration has been identified as the workof Basilius Valentinus, a sixteenth-centuryalchemist who had depicted in a series of sketchesthe central themes from Wolfram vonEschenbach’s Parsifal. As such, it purports todepict the knights (in unknightly attire!) Parsifal,Gawain, and Feirifis, the three heroes of the tale,standing before the Hermitage of Treverezent, theaged and wise Guardian of the secrets of the Grail.

The various figures on the path up the mountainrepresent the disciplines and trials confronting aknight searching for Grail Initiation. A hare, signi-fying both alchemy and the fleeting, inconsistentthoughts of the neophyte, skitters at the base of thephilosophical mountain. Various stages in thealchemical process of transformation are symbol-

ized by the different animal forms. A large fat henbroods on a nest of eggs to designate the warmthand will power which must be brought to thedevelopment of the picture-building imagination,so that thought can become as substantial as exter-nal objects and take on a new clarity of form andpermanence.

The principle effecting this entire transformativeprocess iswork, better known to students of theRosicrucian teachings as service. The whole realmof feelings, the sympathies and antipathies, repre-sented by the lion, must be mastered. Theunleashed instincts, impulses, and desires, (thedragon) must be slain, though the dragon’s powernow subserves the higher Self. Material conscious-ness (moon and sun in the confining barrel) is ulti-mately transcended, the aspirant applying the art ofwisdom, purity, and humility to gain the crown ofglory signifying mastery over the physical world andhis lower nature. Possession of the philosopher’s stone,or golden wedding garment, is thereby signified. Themolten sea has successfully been poured. ❐

42 RAYS 95

MONS PHILOSOPHORUM

The soul of men everywhere was lost through a fall, and the health of the body suffered through a fall.

Salvation came to the human soul through IEHOVA, Jesus Christ. The bodily health is brought back

through a thing not good to look at. It is hidden in this painting, the highest treasure in this world,

in which is the highest medicine and the greatest parts of the riches of nature, given to us by the

Lord IEHOVA. It is called Pator Metallorum, well known to the philosopher sitting in front of the

mountain-cave, easy to obtain for anybody. But the sophists in their sophistic garb, tapping on the

walls, recognize him not. At the right is to be seen Lepus, representing the art of chemistry, marvel-

lously white, the secrets of which with fire’s heat are being explored. To the left one can see freely

what the right Clavis artis is; one cannot be too subtle with it, like a hen hatching a chicken. In the

midst of the mountain, before the door stands a courageous Lion in all its pride, whose noble blood

the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black

raven, then called Ianua artis, out of that comes Aquila alba. Even the crystal refined in the furnace

will quickly show you on inspection Servum fugitivum, a wonder-child to many artists. The one effect-

ing this all is Principium laboris. On the right hand in the barrel are Sol and Luna, the intelligence

of the firmament. The Senior plants in it Rad, Rubeam and albam. Now you proceed with constancy

and Arbor artis appears to you, with its blossoms it announces now Lapidem Philosophorum. Over all,

the crown of the glory, ruling over all treasures.

Be diligent, peaceful, constant and pious, pray that God may help thee. And if thou attain, never forget

the poor. Then thou wilt praise God with the legion of the angels, now and forever.

Let us consider wilderness as a religiousconcept. Religion is the recognition ofthe limits of human competence in thepresence of the unknowable and theuncontrollable, before which all

humans stand in awe. So is wilderness. Like theunknowable and sacred, it exists whether or nothumans exist. It pre-exists humans. Therefore, weshould conceive of wilderness as part of our reli-gious life. Religion admits that we humans are notmasters of the universe; we are not even masters ofthis earth. We are, instead, co-inhabitants of theearth with a multitude of other creatures, and wecannot even dream of controlling it.

If we cannot dream of controlling the earth, thenwe certainly cannot control wilderness. It is essen-tially beyond control. It may have been abused, itsvegetation destroyed, its animals brought close toextinction, but after we have restored it to healthand while we continue to manage the way peopleact upon it, we should thereafter leave wildernessitself alone. Wilderness is that which we do notcommand. Wilderness is that which lies beyondour anxious self-assertion as humans. It is the pre-sent, proximate metaphor for that wide universewhich, when we pray, we acknowledge to bebeyond even our understanding.

Wilderness is a religious concept because itrequires reverence from us and also because it is a

deeply serious idea. Reinhold Neibuhr definedreligion as that which we take most seriously.What could possibly be more serious than an awedresponse to the unknown and uncontrollable?What is more serious than a reverence for thehealth of this earth? Furthermore, wilderness legis-lation is an acknowledgment of our sins—ourdelinquencies as managers of those portions of thewild earth over which we have presumed to takecontrol—and of our parallel responsibility toretain, restore, and preserve that which we havenot yet corrupted.

RAYS 95 43

Wilderness as a Religious Concept

NEWS PERSPECTIVES

This article consists of excerpts reprinted with permis-

sion of the Wilderness Society from the Spring issue of

their quarterly magazine Wilderness in an article originally

entitled The Fish That will Not Take Our Hooks, by the

Director of the National Park Service, Roger G. Kennedy.

Mount R

ainier, Washington. P

hoto © D

ennis Flaherty

To meet our sacred responsibility to both revereand protect the wild is too great a task to be left tothe conservation community alone. If there is any-thing upon which conservationists can all agree, itis that there are not enough of us. While each of usmay believe himself or herself to be a multitude,taken all together our ranks remain too thin for usto achieve the protection of the earth and of thoseplaces revered by humans, which is our task.

We are all trying hard; none of us gets enoughthanks, and there aren’t enough of us. We mustbring new recruits to the cause, beginning with onegroup of fellow citizens who have, in their way,been part of our alliance all along but who have notheard much from us in the way of invitation. Thesenatural allies are, I believe, religious people. Thecentral concept of religious life is the same as thecentral concept of wilderness preservation. Thatconcept is a sense of scale, of human scale, in thepresence of larger things and larger matters. We areless than God, less important, less capacious, lessknowing.

Religious people speak of themselves as hum-bled in the presence of God. Even the most secularof conservationists would admit, I think, that theyoften feel humbled in the presence of wilderness—part of God’s world with its wondrous gifts. Thisfeeling goes beyond awe to reverence. Most reli-gious people think of the universe as intentional, asa Creation—not necessarily all at once, nor neces-sarily taking only a week’s time, but intentional.Therefore, all its parts have value, all its species,all its mountains, waters, fields, and oceans.Humans, in the religious tradition, are not the onlysignificant species on this earth. Our orchards,farms, woodlots, towns, and cities are not the only

places worthy of respect. All Creation is worthy ofrespect .

The Wilderness Act of 1964 was the legislativeexpression of that respectful idea. That is why theterm “untrammeled” is imbedded in the preambleto the act. A trammel is a net. Untrammeled meansunfettered, unnetted. The preservation of the“untrammeled,” then, is a simple recognition thatoutside any of our snares or traps or cages there areforms of life deserving our respect. Wildernessputs all this on a map. Its borders, fetters, andtrammels are limits to human pretension, limitseasily understood and accepted by religious peoplebecause they merely affirm in geography what hasbeen affirmed all along in theology. In theology itis said that beyond the boundaries of the knownthere is a realm denied to science, to history, to allthe ordinary apparatus of knowing. In wildernessgeography it is affirmed that when we come to theedge of wilderness we may know something ofwhat lies beyond, but we shall not cross that bor-der with the intention of controlling it.

Although we do not ordinarily genuflect as wepass a sign labeled “wilderness area,” it would not

be odd if we were to do so. Wilderness is a place,but it also is a mystery, a profound mystery. It ismore than a gene pool, it is a fund of fathomlesstruths. We are constantly surprised by life in unex-pected forms. When microbes new to us, butknown to themselves for millions of years, are sud-denly discovered by us in densely visitedYellowstone National Park, it is not their monetaryvalue that is most significant but their religiousvalue: imbedded in them is the mystery of life, inits perpetually changing, infinitely various affir -mations. To be guilty of snuffing out life by heed-

44 RAYS 95

Most religious peoplethink of the universe as

intentional, as a Creation.Therefore all its parts

have value.

Wilderness is a place, butit is also a mystery, a pro-found mystery. It is morethan a gene pool, it is a

fund of fathomless truths.

less or foolish intrusion is one kind of sin against which we must beon our guard.

Another sin to beware of is failing to allow enough space for theunknown to flourish, unmanaged, so that it may fulfill itself. Ourproud, willful, often heedless and foolish species is learning all thetime how little it really does know, how little it does control. All theessentials of life—birth, death, the sacraments—are intrusions of theunknown and the essentially unpredictable into our well-planned,scrupulously managed, manicured lives. Wilderness areas are not bigzoos; we are in the zoos. Wilderness areas are outside the zoos. Thatis why they must be big enough to permit the full range of life with-in them. Wilderness is a fish that will not take our hooks.

Wilderness is necessary to us biologically. It is necessary to usspiritually. It also is necessary to us psychologically, increasingly so,and this need, too, has its religious character. Wilderness is a sort ofphysical, geographical sabbath. In wilderness we can find surceasefrom the consequences of our bad management elsewhere, of whatwe have done to the world and to ourselves during “the rest of theweek.” ❐

RAYS 95 45

Earth

Even as the growing grass,Up from the soil religions pass,And the field that bears the ryeBears parables and prophecy.Out of the earth the poem growsLike the lily, or the rose;And all Man is, or yet may be,Is but herself in agony,Toiling up the steep ascentToward the complete accomplishment,When all dust shall be (the wholeUniverse,) one conscious soul.

Yea, the quiet and cool sodBears in her breast the dream of God.If you would know what earth is, scanThe intricate, proud heart of man,Which is the earth articulate,And learn how holy and how great,How limitless and how profoundIs the nature of the ground

(excerpts)—John Hall Wheelock

T eachings of an Initiate con-tains some of the last find-

ings of Max Heindel’s exten-sive investigations into theinvisible realms as they areincorporated into the finallessons to his students. Topicsinclude:

l THE SIGN OF THE MASTER

l THE WAY OF WISDOM

l THE DEATH OF THE SOUL

l ESOTERIC SIGNIFICANCE OF

EASTER

l SCIENTIFIC METHOD OF

SPIRITUAL UNFOLDMENT

l THE NEW SENSE OF THE

NEW AGE

l RELIGION AND HEALING

l WHAT IS SPIRITUAL WORK?

As an Initiate of theRosicrucian Order, Max

Heindel was well qualified toimpart esoteric knowledge.

Please order on page 64

Seventh Edition. 212 Pages. Indexed. Paper. Published by The Rosicrucian Fellowship

Surely a classic, though, curiously, unfa-miliar to many people who aspire tolive a spiritual life, The Spiritual Life(Morehouse Publishing, Harrisburg,Pennsylvania) is a small book which

originally appeared as a series of four broadcasttalks delivered by Evelyn Underhill prior to WorldWar II. Underhill has an extraordinarily broad anddeep appreciation of the histories, literatures, andtheologies of many reli-gious movements. Shewrote several masterfulstudies, includingWorship and Mysticism,which are exhaustive inscope and judiciouslybalanced in objectivity.

In this compact work,the English author’sobject “was to presentsome of the great truthsconcerning man’s spiri-tual life in simple lan-guage; treating it, not asan intense form ofother-worldliness remote from the common waysand incompatible with the common life, but ratheras the heart of all real religion and therefore ofvital concern to ordinary men and women.” In thisreviewer’s estimation, Underhill has admirablyand eloquently achieved her objective.

Although admitting that the “spiritual life” is adangerously ambiguous term, Underhill makesshort work of disposing of that ambiguity. It is not“the life of my own inside,” nor necessarily some-thing very holy, difficult and peculiar—“a sort ofhonors course in personal religion.” The essence of

the spiritual life, seen through the “wide-angle lensof disinterested worship,” is being in Being. Theauthor observes, “We mostly spend our lives con-jugating three verbs: to want, to have, and to do—craving, clutching and fussing,” thus keeping us ina state of perpetual unrest and dissatisfaction. Butreleased from our self-referential context, our per-sonal ups and downs, our desires, grasping, andagitation are seen as small transitory facts within a

vast, abiding spiritualworld lit by a steadyspiritual light.

The spiritual lifebecomes a consciousfact for us when werealize that the tenden-cy of all life is to seekGod, Who made it forHimself; that ultimatesecurity is securedonly by gaining a holdon the eternal; and thatthere is in each of usthat which is alsounchanging and which

finds its true home and goal in God.The spiritual life is not something specialized

and intense, “a fenced-off devotional patch ratherdifficult to cultivate and needing to be shelteredfrom the cold winds of the outer world...On thecontrary, it is the very source of that quality andpurpose that makes my practical life worth while.”The spiritual life does not consist in mere individ-ual betterment, or in assiduous attention to one’sown soul, but in “a free and unconditionalresponse to that [Holy] Spirit’s pressure and call,whatever the cost may be.” And that call tran-

46 RAYS 95

Characterizing the Spiritual Life

BOOK REVIEWS

The spiritual life addressesthe ultimate question: “Whatfunction must this life fulfill

in the great and secret econ -omy of God?” God comesfirst, we are His creatures,His instruments. It is onlyfor His glory and creative

purpose that we exist.

scends the question “What is best for my soul?”and even the question “What is most useful tohumanity?” It addresses the ultimate question,“What function must this life fulfill in the great

and secret economy of God?” God comes first, weare His creatures, His instruments. He is the con-trolling factor of every situation, religious or secu-lar. It is only for His glory and creative purposethat we exist.

A spiritual life, then, is one in which all we docomes from the center where we are anchored inGod and self-given to the great movement of Hiswill. “Our spiritual life is His affair...It consists inbeing drawn, at His pace and in His way, to theplace where He wants us to be, not the place wefancied for ourselves.”

The spiritual life is based on communion withGod. It becomes a conscious fact when weacknowledge our spirit as an unfinished productupon which the creative action of God is constant-ly working. We awake to and in spirit, gradually orabruptly, and may hear spoken or speak the equiv-alent of “God only.” We have glimpses of one liv-ing Perfection and, desiring it, see also the costlyresponse it demands. From our finite center welong for infinity, but could and would not did notthat incomprehensible Beneficence stoop towardmankind and incite and support and strengthen itsseeking.

The two means by which conscious communionis pursued are mortification, killing the roots ofself-love, and prayer, turning toward the livingReality and establishing a continual conversationwith It. Prayer “is really one’s whole life toward

God: our longing for Him, our ‘incurable God-sickness,’” as Barth calls it. Nor shall we knowpeace until our communion with Him is at the cen-ter of our experiential life.

Underhill distills man’s right relation to Godinto three words: adoration, adherence, and co-operation. We cling to the Invisible in the visibleand regard the Unseen as the most real of all real-ities. Adoration is the “atmosphere within whichalone the spiritual life can be lived.” Hallowed beThy Name; not “described, or analyzed be ThyName. Before that Name let the most soaring intel-lects cover their eyes with their wings, and adore.”In adoration we widen our horizons and drown ourlimited interests in the total interest of Reality,redeeming our souls from religious pettiness andgiving them richness, depth, and breadth. Everyaspect of our practical life can become part of thisadoring response, from peeling potatoes to waitingfor a bus.

The deepening communion with God calls forcomplete and confident adherence. An attitude ofhumble and grateful acceptance, a self-opening, anexpectant waiting is the second essential point inthe development of the spiritual life. If we

approach Divinity out of a sense of spiritual pover-ty, we will be spiritually enriched. But no commu-nion is possible for the one ostentatiously dressedin self-esteem, for “the dew of Grace” can not passthrough the veneer of him whose righteousness isself-given. The Spirit of spirits draws us with irre-sistible power to and by His Love and we adhere toHim as iron is drawn to a magnet.

When we co-operate with God, we “pull our

RAYS 95 47

Our spiritual life is God’ saffair ...It consists in beingdrawn, at His pace and in

His way , to the placewhere He wants us to be,not the place we fancied

for ourselves.

We are at times God’ stools: “taken up whenwanted, used in ways

which we had not expect -ed, for an object on whichour opinion is not asked,

and then laid down.”

own weight.” The theological axiom “Man’s willand God’s grace rise and fall together,” is translat-ed into practical terms by our learning to willGod’s will. He made us in order to use us, for Hispurpose, not ours. We are not only His handiwork;we are at times His tools. Our goal is that all mere-ly self-willed choices and obstinacy be drained outof us and that our work become more and moreGod’s work in us. Then, as agents of the creativeSpirit, we transform our homely activities and har-monize our everyday actions with our spiritualoutlook and impersonal utility.

Our glimpses or intuitions of Perfection painful-ly contrast with our sense of imperfection andunworthiness. Yet, by God’s grace, we want to co-operate. We volunteer. We become compliant.“Here am I.” Which means going anyhow, any-where, at any time. We are enkindled by a willours, yet not ours. We become transmitters as wellas receivers. Real co-operation always entails sac-rifices, and therefore suffering.

Complete self-giving to Spirit produces threedistinguishing characteristics in human souls: tran-quillity, gentleness, and strength—which impliesan immense depth and an invulnerable steadinessas the soul’s abiding temper. While fuss and fever-ishness and every kind of hurry and worry “aresigns of the self-made and self-acting soul, thespiritual parvenu; tranquillity, gentleness, andstrength manifest the threefold imprint of the spir-it on souls surrendered to God’s great action.”Such souls equably endure the rising and falling ofreligious temperatures and the myriad upheavalsof inner and outer circumstance.

Underhill concludes her wise and beautifullyexpressed exposition by answering a few questionswhich detractors and skeptics often raise as obsta-cles to embracing the spiritual life. She dispatchesthese objections with quick, clear-minded intelli-gence. We may say to God, “Thou hast made us forThyself, and our hearts find no rest save in Thee.”And we concur with St. Augustine that “God is theonly Reality, and we are only real insofar as we arein His order, and He in us.” Nevertheless, what isasked of us, writes Underhill, is not necessarily agreat deal of time devoted to what we regard asspiritual things, but the constant offering of our

wills to God by trying to give spiritual quality toevery detail of our everyday lives. “It is the con-stant correlation between inward and outward thatreally matters.” “Many people seem to think thatthe spiritual life requires a definite and exactingplan of study. It does not. But it does require a def-inite plan of life; and courage in sticking to theplan, not merely for days or weeks, but for years.”

The Spiritual Life is one of those rare bookswhich may be taken up again and again, eachtime providing fresh insight and inspirationfor whomever is earnestly seeking to live thespiritual life. ❐

—C. W.

48 RAYS 95

“Behold, I stand at the door, and knock.”—Rev 3:20

© D

el Parson 1983

THE SOUL OF A BUSINESS: MANAGING FORPROFIT AND THE COMMON GOOD

Tom Chappell, Bantam Books, 1993, 219 pages

Ask a person why he or she starts abusiness, and the answer would be,to make money. After all, that’s theconventional wisdom. But there’s ahigher one: to do good, or as the

book’s author would more accurately put it, to dowell by doing good. For along with the spiritual,the material must not be neglected if one hopes tosurvive.

Mr. Chappel didn’tstart out “to do well bydoing good.” The prod-uct of a New Englandchurch-related educa-tional process, he beganby selling insurance.And he did well—financially. But hewanted more freedomof self-expression. Sohe switched to workingwith his father, a suc-cessful producer of household goods. But he stillfelt cramped.

So he started his own business, along the sameline. By now he had a lovely wife and family, abeautiful home, the respect of his peers—in aword, the American dream. Also all the freedom ofaction an entrepreneur could wish for. Albeit, stillsomething was lacking.

He went to see a minister and inquired if therewasn’t more to life. He talked of making “religion”

his life’s mission. But the Rev. Eckel cautionedhim to go slow in donning the clergyman’s collar.Then Mrs. Eckel chimed in, “How do you knowthat ‘Tom’s of Maine’[his corporation] isn’t yourministry?”

Mr. Chappel didn’t really want to hear this.Besides, how would it be done? But it was worthexploring. So, with the consent of wife Kate andthe company’s board, he started dividing his timebetween Kennebunk, Maine, location of his homeand business, and Harvard Divinity School, wherehe studied religion and philosophy. He was espe-

cially impressed by twothinkers: the Rev.Jonathan Edwards, per-haps the leading lumi-nary of 18th centuryAmerican colonia ldivines, and the 20thcentury philosopherMartin Buber. Both the-ologians stressed properrelationships with oth-ers. For Tom this meantthat the customershould not be primarily

regarded as a source of profit, but as a person oneis privileged to serve as part of the more generalprinciple of serving others.

In a way, Tom and his wife Kate had begun mov-ing in that direction 15 years before when they hadlaunched a line of uniquely new products derivedentirely from natural sources and entirely withoutharmful chemicals. It was they who had pioneerednonpolluting liquid laundry detergents and 100%natural toothpaste, later adding shampoos, rinses,

RAYS 95 49

Soul of a Business

BOOK REVIEW

At Harvard Divinity School,Tom Chappell was

especially impressed bytwo thinkers: Jonathan

Edwards and Martin Buber .Both theologians stressed

proper relationships with others.

soaps, lotions, and similar products which theysold to a discriminating clientele mainly throughhealth food stores.

Since the ingredients obviously cost more, andhence the demand automatically was more limited,they couldn’t hope to compete on an “even playingfield” with the long-established “giants” in thefield. Another strike against them was that some oftheir products lacked eye or taste appeal. Forinstance, the “natural” toothpaste they put outwithout saccharin was unpleasant to the taste (asthis reviewer remembers!). Though the labelexplained that its calcium carbonate was an unex-celled cleanser, sales dropped off, and eventually aflavor enhancer had to be added.

Tom’s Harvard hiatus created in him the desireto make more constructive changes. He envisioneda company serving not only customers, but also itsemployees (more correctly called co-workers),suppliers, financial partners (like stockholders),the environment, the community, and government(local, state, federal). To make sure of a good start,he bought two dozen copies of Martin Buber’s Iand Thou and gave them to all the board membersand managers and also to several of Kennebunk’sclergy. Also, he persuaded his major professorfrom Harvard, Dr. Richard Niebuhr (brother of thebetter known Dr. Reinhold Niebuhr), to spend aweekend in Kennebunk, conducting a seminar onhow to regenerate “Tom’s of Maine.”

The most important tangible result of theseactions was the formulation of a “Statement ofBeliefs,” which Tom and company have joyfullyadhered to ever since and is perhaps best summa-rized by its last item: their goal is “To be a prof-itable and successful company, while acting in asocially and environmentally responsible manner.”Mr. Chappell, like many in Maine, an enthusiasticsailor, has likened his company’s task to that of aboatsman navigating a swirling river: he has tosteer between analysis and intuition, between thetwin goals of profit and social responsibility,between “softball and hardball.” He has also calledhis course “The Middle Way...no theory, it’s apractice.”

Cynics may call “The Middle Way” “way out,”but they can’t argue with success. At the time Tom

wrote the book, sales were approaching $100 mil-lion annually. This despite competition fromnational giants like Proctor & Gamble and LeverBrothers, while “Tom’s of Maine” was just “thenew little kid on the block,” catering to a limitednumber of customers and being a regional enter-

prise targeting the Northeast, Mid-Atlantic, andWest Coast.

Despite all this, “Tom’s of Maine” tithes on itspre-taxation earnings. Not to a church, but by sup-porting worthy extracurricular undertakings, likehelping inner-city children, and sponsoring publictelevision programs geared to educating the publicon environmental and other vital issues. Hundredsof applications for donations pour in annually. Inaddition, the workers are encouraged to spend fivepercent of their working time on community-oriented constructive projects. So actually thecompany’s benevolence is not just one-tenth, butmore like one-seventh.

In Ecclesiastes 11:1 we read, “Cast thy breadupon the waters: for thou shalt find it after manydays.” The last part has been paraphrased, “It shallreturn buttered.” There may not be a more ardentbeliever in this principle than Kennebunk’s mostsuccessful entrepreneur. Some of his most helpfulco-workers (though there is a hierarchy of com-mand, socially all are on the same level) werefound by “accident”—the good seed sown bearingfruit. He met one talented co-worker as a fellowparent at one of his children’s school. Anotherlearned of an opening from a local paper during avisit from out of state. Another had his car breakdown right outside Tom’s office. Still another first

50 RAYS 95

In Ecclesiastes 1 1:1 weread, “Cast thy bread uponthe waters: for thou shaltfind it after many days.”The last part has beenparaphrased, “It shall

return buttered.”

met Tom while auditing the company.Tom all along hoped to learn from the ancient

lore of the Native Americans. One day at an envi-ronmental conference he met a clergyman fromthat group and was not disappointed in his impres-sive input.

There may not be a greater believer in the valueof ethnic diversity than Tycoon Tom. Not becauseit is “politically correct” or due to governmentpressure, but because it is the right and wise thingto do. He quotes I Corinthians 12 on “diversity ofgifts.” He also tells of his visit to South Americanrain forests at the time he attended the 1992 Rio deJaneiro Environmental Conference and witnessedthe tragedy of their ongoing decimation. Not onlyare trees destroyed but then sunlight penetrateswhere it previously had been perennially dark anddamp, causing certain forms of life to graduallydisappear, which eventually breaks the cycle ofnature.

The book’s author believes there is also a cycleof completeness when women and minorities canmake their distinct contribution. Thus when thereis an opening in the company, which at the time ofthis writing had 85 on its payroll, and if both awhite male and someone else seem equally quali-fied, the latter will invariably be hired—unless,perhaps, intuition led Tom and his board to feelthere might be a hidden skeleton in the closet. Forintuition ranks very high with Tom. He defines itas a light bulb turning on in the brain, also as aninvisible partner toiling in his behalf. He has success-fully used it even in opposition to the “experts.”

Along with intuition he praises the use of thecreative imagination, about which he learned muchfrom the Indians. For example, several persons sitin a circle (“the creative circle”) and just talk andlisten. Not only profitable ideas emerge from this,participants are also subtlely drawn closer to oneanother, making for greater harmony in the workforce.

Workers are all treated royally. Being able to putin their 40 hours in just four days is greatly appre-ciated. But even better is the fact that they are alllike one big family. Elsewhere, when one is asked“How are you?” the standard reply, even though it

may not really be true, is “Fine, thank you.” AtTom’s, the expected reply is the unvarnished truth,regardless how unpleasant. Thus when it waslearned that one middle-aged man was dying ofcancer, special efforts were taken to make his workmore enjoyable. When a young wife confessed shecouldn’t go on much longer because her sailor-husband’s long tours of duty made her terriblylonely, provision was made for her emotional sup-port. Once the company sponsored a nutrition sem-inar for its employees. It is hard to imagine howthe company could do more for the general publicgood.

Lest this review be seen as too enthusiastic, acouple of small criticisms. In a few instances thevery forthright and outspoken author could haveput his points across in a more restrained manner.In the Introduction’s very first paragraph he statesthat his book “is not about New Age spirituality inthe work place.” But if breaking with old material-istic ways and substituting love, altruism, compas-sion, idealism, intuition, respect for the environ-ment—all squarely reinforced by Biblical princi-ples—if that isn’t genuine New Age, what is? ❐

—a Probationer

RAYS 95 51

Portland H

ead Lighthouse, Maine. S

uperstock, Inc.

During the course of esoteric develop-ment, the response of the physicaland superphysical bodies to certainfoods changes. These responsesthemselves, without some abstract

reason as motive or justification, can cause indi-viduals to modify their diet, eliminating certainarticles and emphasizing others. These dietarychanges are often brought about by the very effectsof serious esoteric study, because it actually beginsto transform the human sheaths. The dense physi-cal body becomes more mobile and inwardlyactive. The individualorgans become moreindependent of oneanother, especially theheart, spinal cord andbrain.

This slight increasein organ autonomy cre-ates an unstable equi-librium which may beattributed to an indispo-sition or illness, where-as it is but the con-sciousness of this enhanced mobility or indepen-dence of organs which formerly were not felt at all(being part of the sympathetic or involuntary ner-vous system), except when they were functioningabnormally.

The relation of humans to their food is onlyproperly understood when we consider the rela-tionship of humans to the other kingdoms ofnature. Plants as a kingdom of life “work up” min-eral substances into a higher organization andimbue them with life. The inorganic becomesorganic and is permeated with life ether. While

humans cannot efficiently assimilate minerals intheir elemental form, they are so organized physi-cally that they are in a position to continue theprocess of development at the point where theplant plateaus. We may pluck a leaf or gather anapple, the organs of a plant, and develop them fur-ther within our own organization.

Animals also continue this process of furtherorganizing plant forms. However, when humanseat flesh food, they leave unused those forcesrequired to process plant food. Since the well-being of any organ consists in activating and using

all of its forces, the eat-ing of flesh food isequivalent to a personsaying, “I will do with-out my right arm. I willbind it up so that it can’tbe used.” In like mannermeat eaters condemn acertain sum of forceswithin their organism toinactivity. The unusedorganizations lie fallow,are crippled, become

hardened, and are carried through the person’s lifeas a foreign body. However, they remain undetect-ed as such until the person embarks on esoterictraining, whereupon the increased mobility andindependence of the internal organs discloses this“foreign body” as a further source of uneasiness.

As a result of this unsettling experience, feelingthe presence of an alien body within one, personswho have begun esoteric training may simply stopeating meat, not only because the sensibilities areoffended, but also because it blunts a living forcein them and gives the sensation that they are carry-

52 RAYS 95

Eating Meat: Some Esoteric Considerations

NUTRITION AND HEALTH

Persons who have begunesoteric training may

simply stop eating meat,not only because the

sensibilities are offended,but also because it blunts

a living force in them.

ing an interior dead weight. Additional reasons for the

elimination of flesh food havebeen fully articulated in theRosicrucian literature. Theyinclude the following:

(1) Greater demands made onthe body to process the morehighly organized animal struc-tures, requiring more etheric andbiochemical energy for diges-tion.

(2) Shorter retention of thelife force and nutrients due tothe more rapid disintegration ofthe animal product, resulting inthe need for more frequentand/or larger meals.

(3) Unhealthy, even poiso-nous and carcinogenic sub-stances are introduced into thebody’s ecology, produced asbiproducts of animal metabo-lism (catabolites) and as wastescarried in animal blood andretained in tissue fluids.

(4) The existence of the sub-tler but no less affecting residueof the animal’s desire body inthe form of: (a) noxious chemi-cals generated by the animal’sunnatural treatment while livingand by an apprehension of itsforced death; (b) the tendency tofeel and act in a more “animal”manner, dulling the finer humansentiments and stimulating amartial, violent, even cruelnature. Or, expressed more eso-terically: Flesh foods stimulatethe instinctive life of the will,which is primarily active in theemotions and passions.

(5) Considerations of econo-my and practicality. The vege-tarian diet is less expensive.Plant food is universally more

RAYS 95 53

available and renewable, has a far longer “shelf life” than fleshfoods, and is far less likely to be a source of contamination and dis-ease.

(6) The overproteinizing of the Western diet and the companionmyth of the protein-deficient vegetarian diet.

(7) The compelling argument of land conservation, which statesthat a given area of crops cultivated for direct human consumptionmust be increased seventeenfold to feed animals that will provide anequivalent food value.

(8) The mounting debt of destiny devolving on humanity as a lifewave will require balancing the books at some later time to redressthe many forms of animal abuse and offset the massive dependenceon the animal life wave as a primary food source.

In the final analysis, it may well be the most personal, and indeedselfish, consideration which causes many humans to stop using fleshfoods in their diet. At first, we might take it on hearsay that animalmeat militates against esoteric development. Accordingly, if reluc-tantly, we make the “sacrifice.” But once having ceased from thisnow atavistic habit, we will find that in every way we and all lifeforms are the beneficiaries. We discover also that the vehement resis-tance to the discontinuance of meat eating among the general popu-lation is based on the fear of losing certain valued basic instincts(shades of a recent movie by this title?), aggressive passions, andemotions. Men, if not women, it is erroneously said, will becomeless “manly” and strong, less able to cope in a threatening world.

When the reality and blessings of the spiritual life shall be moregenerally acknowledged, humanity will realize that what is lost inthe grosser instincts, blood lusts, and selfish inclinations will beimmeasurably offset by enhancements of the inner life of the soul,and by the peace and freedom gained from living less adversariallyand more in harmony with our total planetary environment. ❐

� � —C.W.

Image R

esource

ONE coal will not make a fire, butwhere a number of coals are heapedtogether, the heat which is latent ineach may be kindled into a flame,emitting light and warmth. And it is

in obedience to this same law of nature that wehave gathered here tonight that by massing ourspiritual aspirations for the healing and helping ofour suffering fellows, we may do our modest sharetoward lifting the pall of sorrow that now broodsover their lives, that we may hasten the day of thekingdom to come, where suffering and sorrowshall have been abolished and where even deathshall have ceased to have dominion over men.

We are holding these Healing Meetings onnights when the moon is in a cardinal sign becauseat that time the maximum of cosmic energy isinfused into whatever we start and there are thenthe best chances for a successful issue. Thus we aretaking advantage of the forces in the universe, andthought is the vehicle which we use to transmit thehealing power.

But before power can be transmitted it musthave been generated, and to do this efficiently weshould understand accurately what the method is.There is one teaching of the Christ which thor-oughly explains the matter. It is: that as a man“thinketh in his heart, so is he.” That saying goesto the very bottom of the matter; for though wemay profess with our mouth to believe certainthings and thus deceive others, yes, even our-selves, only what we really believe in our hearts,what we think deep down in our hearts, counts. Ifwe profess with our mouth that we believe in God,in living the life, in doing unto others what is right,

regardless of what they do to us, we may still livea double life and be hypocrites. But if we reallythink these things from the bottom of our hearts, itwill not be necessary for us to make professions.Every single act of ours will proclaim just exactlywhat we think in our hearts and what we believe.People will very soon find out just what kind of aperson we are by watching our actions rather thanby listening to what we say.

Let us realize that every thought is a spark issu-ing from the Ego; that the moment it is born itdraws around itself what is of like nature. Thisthought-form may be sent to others for good or ill,but eventually there is a reaction upon ourselves—good for good and ill for ill. It is an actual fact, andnot just a mere trope, that “thoughts, like chickens,come home to roost.” Anyone who has unfoldedspiritual sight sees around each person a subtleauric atmosphere which is colored according to hisparticular trend of thought; though, of course, thebasic color is determined by the racial and nation-al characteristics.

54 RAYS 95

In His Heart

HEALING

An address given by Max Heindel in the Pro-Ecclesia in 1915.

Pro-Ecclesia (Chapel), Mt. Ecclesia

If we think in our hearts thoughts of optimism,kindness, benevolence, helpfulness, and service,those thoughts gradually color our atmosphere in acertain manner which is accurately expressive ofall those different desirable qualities or virtues.And as our bodies are built by the mind into anexpression of our mental attitudes, this will againreact upon our physical body, bringing to us healthand well being. For that reason the teachings ofNew Thought are true when they state that in thismanner health and prosperity are achieved, though

no one who is really spiritually minded would everuse such means for attaining material wealth. Butthis is merely another way of proving the truth ofthe saying of Christ that if we “first seek theKingdom of God and His righteousness,” all otherthings will be added.

The prophet of Israel also gave this assurancewhen he said, “I have been young and now am old,but never have I seen the seed of the righteous beg-ging for bread.” It is the law of the universe that ifwe work with God, then God will certainly takecare of His own in a material way. “Are not twosparrows sold for a farthing? and one of them shallnot fall on the ground without your Father....ye areof more value than many sparrows.” All throughthe word of God we have the promise that as longas we labor faithfully, honestly, and to the verybest of our ability, striving for the things of thekingdom, working in His vineyard, then He willtake care of us.

When anyone has created about himself or her-self an auric atmosphere of helpfulness, of kind-ness, by actual service (for it is not enough that we

desire to be of service, but we must strive day byday to serve to the very utmost— we must liedown every night tired in the happy consciousnessof being real servants of Christ), we shall find achanged world. We shall find in other people thevery same qualities we possess, because this auricatmosphere of ours is as a glass through which wemust look at everybody. The whole world is col-ored by our own aura just as if we were in a roomwith windows of red glass: the world outside, trees,houses, and everything else would appear red.

As a matter of actual fact, we view the world inwhich we are living through our auric atmosphere,and if that is vibrant with benevolence and kind-ness we find all about us people who are benevo-lent and kind, for we call out the qualities in themwhich we ourselves express, upon the same scien-tific principle that when a tuning fork is struck itawakens the vibrations of other tuning forks ofidentical pitch, and the people who meet us areinvariably attracted by and respond to that whichwe have in ourselves.

Therefore, a man who is benevolent feels thebenevolence and kindheartedness of other people.A man who thinks mean and worrisome thoughts,who is pessimistic and habitually thinks thoughtsof unkindness toward others, will call forth in themthe same traits of character that he sends out. Weare vibrating at a certain pitch and the seed atom inthe heart is the keynote of our physical existenceand of the vibrations that go out from us throughthe physical world.

It is of immense benefit to know this scientificfact for we can control our thoughts and throughthem every condition of life. It behooves us there-fore to habitually cultivate optimism, helpfulness,benevolence and kindness, so that we may be ofgreater value in the world’s work. Unless we havethese qualities in some degree it is impossible forus to do the work we have come here to do , name-ly, to help and heal others.

Thousands of students all over the world haveconcentrated their thoughts here during this day asthey do every day when there is a healing meetingat Headquarters. This aggregation of thoughts nowfloats over the Pro-Ecclesia as a mighty force. TheRosicrucian emblem on the west wall is the instru-

RAYS 95 55

The whole world is coloredby our own aura just as

if we were in a room withwindows of red glass:

the world outside, trees, houses, and everything else would appear red.

ment or focus through which we shall send it outinto the world. There we see the five-pointed gold-en star and the four-bladed cross. The five and fourmake the mystic number nine, which is the numberof Adam or humanity. The cross is pure white,symbolical of the fact that anyone who desires tobecome a helper of humanity must purify himselffrom all evil; and though, in attempting to do this,we fail time and again, let us remember, there is nofailure except in giving up the Quest. The sevenroses which garnish this symbol are symbolical ofthe cleansed blood.

While humanity and the animals which have red,warm blood are filled with passion and desire, theplant is passionless. The red rose, being the gener-ative organ of the plant, therefore stands as a sym-bol of the immaculate conception which takesplace when the Christ is born within, cleansing usfrom the sins of the past and sanctifying us to thework of the future. This is the great ideal towardwhich we aspire. Let us concentrate our thoughtsupon the central white rose in the emblem, whichstands for the pure heart that is in such an unselfishInvisible Helper. Let us pray that our thoughts maybe as pure as that rose so that we may be able togenerate thoughts of purity, strength, and helpful-ness and trust in God in spite of all discouragements.

Above everything, let us, when we have doneour part, trust the results to God, eliminating ourown personality.

We are too weak to battle with cosmic forces;but God is omnipotent. We would not attempt tocross the ocean in a row boat, which is almost cer-tain to be swamped; but if we commit ourselves toa large and well-built liner, the chances are greatlyin favor of our surviving any strong wind that maybeset us. The same applies in the voyage towardour spiritual goal. If we endeavor to stand in ourown strength, we are very apt to fail; but if wecommit everything to God and pray to Him forguidance, then we shall find our chances for suc-cess are greatly increased. And by prayer is notmerely meant the prayer of the lips but rather theprayer of the heart. As Emerson puts it:

Although your knees were never bent,To heaven your hourly prayers are sent;

And be they formed for good or ill, Are registered and answered still. ❐

V isible Helpers are just as necessary asInvisible Helpers, and our friends and patients mayshare in a high privilege, as well as add much tothe power of liberated healing force, by joining usin prayer for the sick. Our Healing Service is heldeach evening in the Healing Temple at 6:30 P.M. ,and in the Pro-Ecclesia at 4:15 P.M. when theMoon is in a cardinal sign on the following dates:

November......................................4—11—19—25December................................1—9—16—22—29

56 RAYS 95

The RosicrucianMysteries

By Max Heindel

Written in almost narrative style, intendedespecially to give busy people a solution tolife’s basic problems by enabling the heart toaffirm what the rational mind has sanctioned.Includes:

The Order of Rosicrucians

and The Rosicrucian Fellowship

The Visible and the Invisible Worlds

The Constitution of Man

Life and Death

Please order on page 64

207 Pages. Indexed. Paper. Published byThe Rosicrucian Fellowship

The sublime truths of the

Western Wisdom

Teachings

Idon’t know what we’regoing to do aboutDumbo’s leg,” SallyMartin said. Her ten yearold brother, Todd, acted

as if he knew exactly what couldbe done. “Well, maybe wecould—no we can’t,” he said.“Maybe we could—no thatwon’t work either.”

Some answer, Sally thought.Even I could do better than that.

The two of them had decidedto call their pet turtle, Dumbo.They said his shell was shapedlike an elephant’s ear. Severalmonths earlier, they had foundhim in a field near theirCalifornia home. At that time,they noticed he walked sort oflopsided. After getting himhome, they saw why. One foothad been cut off, or maybe bit-ten off at what they decided wasbetween the knee and ankle.

Their father said they had bet-ter keep him, for his own protec-tion. He certainly couldn’t getaround very well. Finding foodfor himself would be hard work.Their yard was protected fromdogs and other animals. It had achain-link fence with smallopenings, and Dumbo was toolarge to get through them. He

RAYS 95 57

had shade under the back porch and a big pan of water. They soon found out why he needed protection. He would walk

just so far, and then fall over. Their yard sloped steeply from thehouse down to the fence. If Dumbo’s bad leg was on the down-slopeside he tipped over very easily. If he landed on his back, they knewhe could never turn over. That was one of the tragedies of a turtle’slife.

One sunny afternoon Sally found Dumbo out in the yard lying onhis back. He was kicking his legs in an effort to turn over. With hislegs flying out in all directions, Sally couldn’t pick him up.“Todd!Todd!” she cried out frantically.

Todd ran to her side. “What is it, Sally?” he asked. But there wasno need to ask. Noting Dumbo on his back, Todd picked him upquickly and carried him to the house. “He’s probably dehydrated,”Todd said. “We don’t know how long he’s been out in the sun.”

Sally followed at Todd’s heels. “Why don’t we put him in the bath-tub for a while,” she said. “That way he can soak his skin and drinkwater at the same time.”

“That’s a great idea,” Todd said. “I wish I’d thought of it.Sometimes, a little sister can be quite smart.” Todd grinned.

Sally considered that a compliment. She knew it was hard for Toddto admit a girl wasn’t so dumb, after all.

After that they kept a close watch on Dumbo, hardly ever lettinghim out of their sight. But it was hard on Dumbo, they knew. Heneeded more freedom. It was a good thing it was Christmas vacationand they were home all day.

Sally worried constantly about Dumbo, and what would happenafter they went back to school. Their parents both worked, andDumbo would be alone all day.

“We could put him in a big flat box where he wouldn’t have muchchance of tipping over,” Sally said to Todd. “But that seems so cruel.He wouldn’t get enough exercise.” Sally felt tears stinging her eyes,and hastily brushed them away. She hoped Todd hadn’t noticed. Hehated cry babies.

She looked up to see if Todd had noticed her tears and was sur-prised to see that he had a few of his own.

Christmas Comes to a Turtle

FOR CHILDREN

That evening, they talked to their parents aboutDumbo’s problem.

“I really think we should take him to a vet,” theirmother said.

“What can a vet do, Dad?” Todd asked hisfather. “Will he hurt Dumbo in any way?” Toddlooked worried.

“Well, the vet can probably make him a littleplastic leg. But it takes a long time for an animal toget used to such a thing.” His father studied Toddfor a moment. “Sometimes the skin gets irritated,and animals can get blood poisoning the same aswe can.”

“We’ll think about it,’’ Todd said, leaving theroom hurriedly. He had Dumbo grasped tightly inhis arms.

Sally followed. She could barely wait to askTodd what the big problem was. “Why are you soupset?” she said.

“Don’t you know what blood poisoning is?”Todd asked. “People often die from blood poison-ing. And that could happen to Dumbo.” He blinkedhis eyes hard.

Sally was really worried now. “Let’s forgetabout the vet,” she said. “I’d rather keep Dumbo ashe is, or find some other way.”

“Well, what other way?” Todd looked at Sallyquestioningly.

Sally thought, the first time he’s really wanted

advice—and I have none to give. The more shethought of Dumbo’s dilemma, the harder it was tokeep from crying. She suddenly burst into tears,sobbing violently.

Feeling Todd’s hand on her shoulder, she finallystopped crying and swallowed hard. “You knowwhat makes me feel so bad,” she said. “It’s becausetomorrow’s Christmas and we can’t give Dumbo apresent he can really use. If we could only givehim a foot.” She took Dumbo from her brother’sarms, and hugged the turtle tightly.

Todd said, “I have a Christmas gift for you any-way.”

“I don’t want any Christmas gift if Dumbodoesn’t get his,” Sally said, and ran from the room.

That evening, Sally avoided the family as muchas possible and went to bed early.

Todd got up after his parents went to bed andwandered around the house. He discarded one ideaafter another, all of them plans on how to helpDumbo.

He finally wandered down to the basement.There were a lot of their old toys in a big trunk.Maybe I’ll find something here, he thought. Hepicked through the toys several times, and sudden-ly the answer was in his hand. He couldn’t believehis good luck.

Dumbo can have his Christmas gift after all,Todd thought. He took the toy to Dumbo. “Boy,

58 RAYS 95

Flaucy Schwenk

will Sally be surprised,” he said. Next morning, Christmas day, Todd sprang his

surprise. He set Dumbo down on the kitchen floor.The turtle sort of walked and slid across the floor.He was awkward, but at least he didn’t tip over.

Sally squealed with joy. “Oh, how did you dothat?” she asked, and ran to Dumbo. She found adoll’s ice skate on Dumbo’s leg. It was a learner’sskate, with double runners. The shoe was laced allthe way up Dumbo’s leg, and fit him perfectly.

“The canvas shoe is a lot softer and more pliablethan a stiff plastic leg could ever be,” Toddexplained.

His mother and father praised him till he wasembarrassed. But he rather liked all the attention.

Sally ran and hugged Todd. “No turtle ever hada better Christmas gift,” she said, and she huggedhim again. ❐

—Ruth La Boda

RAYS 95 59

TO A SNOWFLAKE

What heart could have thought you?—

Past our devisal

(O filigree petal!)

Fashioned so purely,

Fragilely, surely,

From what Paradisal

Imagineless metal,

Too costly for cost?

Who hammered you, wrought you,

From argentine vapour?—

“God was my shaper.

Passing surmisal,

He hammered, He wrought me,

From curled silver vapour,

To lust of His mind:—

Thou could’st not have thought me!

So purely, so palely,

Tinily, surely,

Mightily, frailly,

Insculped and embossed,

With His hammer of wind,

And His graver of frost.”

—Francis Thompson

Freemasonry andCathol icism

By Max Heindel

AN EXPOSITION OF THE COSMIC FACTS

UNDERLYING THESE TWO GREAT

INSTITUTIONS AS DETERMINED BY

OCCULT INVESTIGATION

Unravels the mysterious conflict betweenthe Sons of Cain and the Sons of Seth.

Enlightening reading. Includes:

Lucifer, the Rebel Angel

The Masonic Legend

The Queen of Sheba

Casting the Molten Sea

The Mystery of Melchizedec

Spiritual Alchemy

The Philosopher’s Stone

The Path of Initiation

Armageddon, the Great War

Please order on page 64

110 Pages. Indexed. Paper. Published by

The Rosicrucian Fellowship.

60 RAYS 95

CROSSWORD PUZZLE:CHRIST’S WORDS FROM JOHN

All the words in this crossword puzzle arefrom Christ in the gospel of John—KingJames Version. Put the missing words in<brackets> into the puzzle. (Answers inJanuary/February 1996 Rays.)

1. And this is life eternal, that they might know thee the onlytrue God, and Jesus <1 across>, whom thou hast sent.

2. And he brought him to Jesus. And when Jesus beheld him,he said, Thou art Simon the son of Jona: thou shalt becalled <1 down>, which is by interpretation, Astone.

3. Then said Jesus unto Peter, Put up thy sword into the<2 down>: the cup which my Father hath given me, shallI not drink it?

4. This is the bread which cometh down from <3 across>,that a man may eat thereof, and not die.

5. I am come a light into the world, that whosoever believethon me should not <4 down> in darkness.

6. To him the <5 across> openeth; and the sheep hear hisvoice: and he calleth his own sheep by name, and leadeththem out.

7. And this is the condemnation, that light is come into theworld, and men loved darkness <6 down> than light,because their deeds were evil.

8. Now is the judgment of this world: now shall the <7 across> of this world be cast out.

9. Then said Jesus unto him, <8 down> ye see signs and wonders, ye will not believe.

10. I have many things to say and to judge of you: but he that sent me is <9 down>; and I speak to the world those things which I have heard of him.

11. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me<10 across>.

12. Jesus answered him, Sayest thou this thing of thyself, or did <11 down> tell it thee of me?

13. And after <12 across> days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst,and said, Peace be unto you.

14. I have <13 down> them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

15. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and <14 across> it into my side: and be not faith-less, but believing.

16. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man <14 down> from you.

17. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast<15 down> me.

18. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have<16 across> my Father also.

19. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven <17 down>, and the angels of God ascending and descendingupon the Son of man.

20. How <18 down> ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

21. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good <18 across>; I haveovercome the world.

22. Verily, verily, I <19 across> unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.

23. He saith unto him, <20 down>, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.

24. And Jesus said unto them, I am the bread of life: he that cometh to me shall never <21 across>; and he that believeth on me shall never thirst.

25. Jesus said, Take ye away the stone. <22 across>, the sister of him that was dead, saith unto him, Lord, by this time he stinketh, he hath been deadfour days.