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t M a r r ia g e



th e

N lirsu
Dy George
I-. b u le iz a , Mn.D., i . r . c . , > . k . u .

by George F. Buletza, Ph.D., I.R.C., F.R.C.





Marriage of the Mind

Processes of
Insight and Integration

George F. Buletza, Ph.D.

1997, Supreme Grand Lodge o f the Ancient &

Mystical Order Rosae Crucis.
Published by the Grand Lodge o f the
English Language Jurisdiction, AM ORC, Inc.

1 9 9 7 by S uprem e G ran d L odge o f A M O R C , Inc.

A ll R ig h ts R e s e rv e d

ISBN 0-912057-94-7

1997, S uprem e G rand L odge o f the A n c ien t & M ystical O rd er R osae C rucis
P ublished by the G rand L odge o f the E nglish L anguage Jurisdication,
A M O R C , Inc.

L ib r a r y o f C o n g r e s s C a ta lo g C a r d N o .: 97-066324

N o part o f this publication m ay be reproduced, stored in a retrieval system, o r transmitted, in a ny form

or b y any means, electronic, mechanical, photocopying, recording, o r otherwise, without prior written
perm ission o f the publisher.

C over A rt: 1997, S uprem e G rand L odge o f the A ncient &

M y stic al O rder R osae C rucis

10 9 8 7 6 5 4 3 2 1
P rinted and bo u n d in U .S.A .



This book is dedicated to You who gave us the Rose and the Cross that
we might know M astery in Self. You have given us the means to
let go o f all impediments to Self-Mastery, the means to be as
we are created to be: a full, integrated, and coherent
expression o f the unity and wholeness that is the
Cosmic. This book is dedicated to You, the
D ivine Essence that is the H eart o f
each one o f us.

The Rosicrucian Library

C ares T hai Infest
C onscience o f Science and O th e r E ssays, The
C onscious Interlud e, T he
C osm ic M ission Fulfilled
E ssays o f a M odern M ystic
E ternal F ruits o f K n ow ledge, T he
G reat W om en Initiates
H erbalism T h ro u g h the A ges
Im m ortalized W ords o f the Past, T he
In S earch o f R eality
Inner W orld o f D ream s, The
L em uria T he Lost C ontinent o f the Pacific
M ansions o f the Soul
M arriage o f the M ind
M ental A lchem y
M ental P oisoning
M ystic Path, T he
M ystical L ife o f Jesus, T he
M ysticism T he U ltim ate E xperience
M ystics at Prayer
R osicru cian P rinciples fo r the H om e and B usiness
S anctuary o f Self, T he
S ecret D octrines o f Jesus, T he
S ecret S ym bols o f the R osicrucians
S e lf M astery and F ate w ith the C ycles o f Life

Sepher Yezirah
So M ote It Be!
Son o f the Sun
S ym bolic Prophecy o f the G reat Pyram id, The
T ech n iq u e o f the D isciple, T he
T ech n iq u e o f the M aster, T he
T housand Y ears o f Y esterdays, A
T h ro u g h the M in d s Eye
U niverse o f N um bers, T he
U nto T hee I G ra n t
W ay o f the H eart, T he
W h isperings o f S e lf

O ther volumes will be added from time to time.

Write fo r com plete catalogue. See address on last page.


List o f Illustrations.....................................................................9
P re fa c e ....................................................................................... 11

B eginnings......................................................................... 15

Creating Sym bols of T ransform ation..........................21

Thought as E x p erien ce................................................... 29

Process for Thinking Together.................................29
The Nature o f T h o u g h t............................................. 36
The Images in M a n .................................................... 42
The Hidden M eaning W ithin T h o u g h t...................51

Symbol Interpretation......................................................63
Confidence: The U nfolding S e e d ...........................63
On the Nature of C onfidence................................... 67
A ttaining C onfidence.................................................74
Confidence: The M anifestation............................. 78

Birth of the Divine C h ild ................................................87

The Science o f In tu itio n .................................................95

Im agination......................................................................105
The Inw ard Dream of the S o u l............................. 105
The Circle: Guide to Personal U nderstanding... I l l
Exercising the Im agination.................................... 118
Im agination and the H ealing M in d ...................... 126
Im agination in P ractice........................................... 134

(Continued on next page)

Creative E x p ressio n ...................................................... 137

Source and Action of C re a tiv ity ..........................137
Evoking O ur C reative P ow er............................... 143
Clustering for E n lig h ten m en t.............................. 156
Creatively H ealing the W hole P e r s o n ............... 160
Creativity as a M arriage of the M in d ................. 166

Consum m ation o f the M ystical M arriag e................ 171

10 The M asters A m ong U s ................................................187

11 F re e d o m ............................................................................197
The W illingness To Be O urselves....................... 197
G ratitu d e ................................................................... 202
In Search of the M ystics J o y .............................. 209
12 T ran scen d en ce................................................................219
Beyond W orthiness.................................................219
Through the A b y ss..................................................227


Insight: O bject to S y m b o l............................................ 233

Insight: Symbol Interpretation....................................237

The Cluster P ro c e ss.......................................................241

Reference Notes and B ibliography...................................243



1 One subjects representation o f the duality

of f i r e ..............................................................................24
2 One subjects representation o f the marriage o f fire
and w a te r........................................................................ 28
3 IQ s c o re s.............................................................................30
4 Operative m odel of mind and b ra in ............................. 33
5 Operative model of m ed itatio n ..................................... 34
6 Thought is like unto a large running river . . . .....40
7 Thinking is an act of the s o u l. . . ...........................41
8 A s the particles of light radiate in all
directions . . . ........................................................... 42
9 In certain senses God, the Cosmos, and Man
can be regarded . . . .................................................43
10 Recording a h o lo g ra m .................................................... 45
11 Hologramic thought-im age............................................ 48
12 One contributors symbol for th o u g h t........................ 54
13 A model of m ind and its m anifestation; a model of
spiraling p la n e s............................................................ 56
14 Symbols and accom panying quotations submitted
by participants.........................................................60/61
15 Truth shatters the c h a in s.................................................76
16 Silberers symbolic conception of human
judgm ents......................................................................97
17 Correspondence of the m ethodologies of science
and Rosicrucian m ysticism ..................................... 101
18 A model o f spiraling planes o f consciousness........ 102
19 Four great pow ers of the m edicine w h e e l................ 113
(C ontinued on next page)

20 Rosicrucian m ethod o f concentrationcontem plation-m editation........................................115

21 M edicine w heel form ed from s to n e s .........................116
22 The phases of creative ex p erien ce............................. 138
23 D enas cluster and v ig n ette.......................................... 144
24 K urts cluster and v ig n e tte........................................... 146
25 Frater As v ig n e tte.................................................. 150/151
26 Frater B s cluster and v ig n e tte.................................... 155
27 One fraters vision o f the w alking question
m arks .......................................................................... 158
28 Image o f Isis in holy g a r b ............................................ 160
29 Four behavioral dram as substituting for actual
30 Contribution o f each side o f the brain to creative
31 Universal symbol of th o u g h t...................................... 168
32 Illustration from an Indian p ain tin g ...........................169
33 Five states of experiences leading to insight,
integration, and m e a n in g ........................................172
34 Five levels o f conscious ex p e rie n c e ..........................173
35 Becom ing fre e ................................................................. 190


Responses to W hat is Nature of Thought?
(Group 1 ) .......................................................................38
Responses to W hat is Nature of Thought?
(Group 2 ) .......................................................................39
The purpose o f thought i s : .........................................52/53
The source of confidence: responses to the
e x p erim en t.....................................................................72
Evaluations o f confidence experiences........................ 73
The Catteal 16 personality facto r................................ 120


outhful inner direction led me to a fascination with the

w orkings of the m ind and nervous system. I wanted
to know how the mind w orked and how it could be used. If
it w ere true that we only use ten percent o f our brain, then I
w anted to learn and to assist others in learning how to use
m ore of the total mental pow er that we possess. It w as ob
vious that my future w ork lay in being prepared in the hard
sciences, neuroanatomy, neurocytology, and neurochem is
try. G raduate studies and post-doctoral w ork becam e more
and more technical and specialized. I began to w onder about
the fulfillm ent o f my life purpose. Then, unexpectedly, the
opportunity to undertake the kind o f investigations into the
nature o f self that I w as most interested in presented itself.
I becam e a m em ber o f the Rosicrucian Order, A M ORC
(The Ancient M ystical O rder Rosae Crucis), in 1961. Dur
ing the first few m onths of my early studies both at Ohio
W esleyan U niversity in D elaware, Ohio, and with the Rosi
crucian Order, A M O RC, little about the O rder w as known
to me except through advertisem ents prom ising a scientific
and esoteric method of study. Follow ing an inner urge, it
w as clear to me that Rosicrucian studies w ould provide me
w ith practical strategies for directly dealing w ith w hat I per
ceived to be problem atic and important. The events of the
time, my early studies and experiences, all appealed to my
penchant for inner direction.
For me, joining the O rder was a hom ecom ing. Here
w ere people w ho approached life philosophically and eso-

terically, the w ay I w anted to. A s a group they talked about

atom ic theory and then reflected upon its personal signifi
cance. They investigated the mind and then reflected upon
its im portance to everyday life.
Rosicrucian studies provided me w ith an outline or su
perstructure upon which I could fit all the course w ork re
quired in college. A nd this proved to be the case throughout
graduate school at the U niversity of California at Berkeley,
where I received my Ph.D., and in my post-doctoral research
w ork at Stanford U niversity M edical School. Moreover,
these practical approaches and techniques provided m eth
ods for verifying personal goals and the m eaning life had
for me. My first experiences w ith these Rosicrucian teach
ings provided me w ith practical strategies for directly deal
ing w ith lifes opportunities and what I perceived as terrible
In the sum m er o f 1975 the Rosicrucian Order reinsti
tuted a research program started some fifty years before by
the first Im perator in North A merica, Dr. H. Spencer Lewis.
Since I served on the sum m er faculty o f Rose-Croix U ni
versity, served as a m em ber o f A M O R C s International Re
search Council, and as M aster o f O akland Lodge, it was
natural that I be asked to consult in the form ation of a new
research program . Part-time consulting grew into full-tim e
directing o f laboratories, personnel, and investigations. For
tw elve years, M indquest, a monthly report and article deal
ing w ith our research, w as published in the Rosicrucian D i
gest and then translated and published in eight languages.
The subject that w as central to the many investigations
made in the A M O RC research facilities at Rosicrucian Park

and in the laboratories o f m em bers of the International Re

search Council w as a process o f thought leading to insight,
integration, and new expressions o f creativity.
Through this book, I am grateful for the opportunity to
share with you my enthusiasm for a way of experiencing
life and self w hose origins can be found in antiquity.

M any people contributed to the creation o f this book.

The ideas and processes explored here were also entertained,
experienced, and explored in antiquity and evolved over
many centuries. In our present cycle of experience these
ideas were once again investigated, promulgated, and shared
by the officers, em ployees, and m em bers o f A M O RC. Re
search that greatly contributed to this body of work w as con
ducted by a fine team of A M O RC scientists and other staff
researchers, both at Rosicrucian Park and throughout the
w orld. A special acknow ledgm ent goes to A M O R C re
searchers M ichael Bukay, Sandra Huff, June Schaa, Chris
tine Van Dorn, and Dr. O nslow Wilson.
Personally, I also received the benefit o f tutelage from
m any teachers. Forem ost o f these were Dr. M arian E. Smith
at Stanford U niversity M edical School and the VA Hospital
in Palo A lto; Dr. W ilbur B. Quay, o f the U niversity of Cali
fornia, at Berkeley; and Dr. Theodore R. A tkins at Clemson
University. Dr. Bernice Zam ora and M adge Doss edited the
original m anuscript. In addition, many friends also made
suggestions, read chapters for me, inserted tables and fig
ures. These supportive friends included Carm en and Juan
Alvarez, Francoise Beaudoin, Roberta Ellarae, Pall Grondal,

Tim Sika, Linda Stanley, Jacqueline and Robert Vickery.

The additional love and assistance o f m any colleagues,
friends, and loved ones throughout the w orld resulted in the
gift, to me, of this book.



ur physical senses and objective consciousness give

to the outer w orld a sense o f substantiality and reality.
Some of us, however, also dream o f firs t causes. This is the
very essence o f m etaphysics. M any people have an inner
yearning for m eaning and significance, for the eternal, the
beautiful, the true. O ur feelings, em otions, and sentiments
of love, peace, and jo y can seem form less, and yet these
qualities o f our experience can be as m uch a part of our
consciousness as the outer w orld we see, hear, touch, taste,
and smell. O ur subjective, inner experiences, however, can
appear to be m ore vague and intangible than our more con
crete and objective ones.

A lthough som e o f us m ay be unaw are of it, w e all con

stantly search for the bond between the tw o worlds, the infi
nite and the finite, or the spiritual and the material. Even in
the ancient w orld, there were people w ho noticed that they
w ere so constituted as to perceive tw o worlds. Some an
cient philosophers and medieval alchemists termed this bond
ing or union o f objective and im aginative faculties the M ys
tical M arriage, the M ysterium Coniunctionis, or w hat some
today call the M arriage o f the M ind. This mystical m ar
riage is a universal pattern lying deep w ithin ourselves, b e
ing essential to the experience and expression o f w hat we
actually are. This M arriage of the M ind is one of the most
im portant subjects we can choose to investigate while on
the path leading to M astery in Self.

Ancient m yths tell us that the chosen path w hich leads

to the M ystical M arriage is im portant in and of itself. The
Chymical Wedding o f Christian Rosenkreutz tells us that there
are four paths to choose from as we journey to the M arriage
Feast. The First Way is short, but filled w ith danger, fearful
dragons, birds of prey, steep ascents, precipices, and the many
obstacles and pitfalls found with trial-and-error approaches
in life. Those w ho arrive at the M arriage Feast by this route
are filled w ith attitudes and feelings o f conceit, self-im por
tance, and hubris that is, w hat the ancient Greeks were
referring to as overw eening pride. The people w ho suc
ceed on this first way feel that their great accom plishm ents
and achievem ents are solely due to their ow n efforts; noth
ing is sim ply given to them as a gift of life. Unfortunately,
their pride and arrogance also prevents them from receiving
the fruits of illum ination and insight, w hich are the gifts of
the Chymical M arriage.
Those w ho chose the long, easy, m eandering path, the
Second Way, did not show up at the feast before the story
ended. Presumably, they were still aimlessly drifting through
life when the tale w as over. We might hope, however, that
m aybe they w ould make it for the next telling of the story.
The Third Way w as one m eant for spirits. Christian
Rosenkreutz felt that this w ay w as unfit for him self, or for
people like us. Some people in m ystical pursuits choose
such a way, and becom e lost in purple and pastel fantasies
that have little connection to objective realm s of conscious
ness. Certain ancient m yths speak o f time spent in such a
fairyland reverie, before the hero or heroine realize the m is
take and choose to break the spell and return to the world.
In the Arthurian romances, Morgan Le Fay spent many weeks

in such a fairyland before regaining her senses and return

ing to Cam elot and her duties in Avalon.
The fourth w ay w as sim ply called the Royal Road. To
enter upon this path one had to recognize that he or she had
been one o f the chosen. Even Christian Rosenkreutz found
such a choosing to be intim idating. Yet, judging him self to
be unw orthy or not, he still found him self w alking on this
Royal Road because, enraptured, he had followed a small,
w hite bird (traditionally, a small, w hite bird represents in
nocence and intuition). This unlikely method of his elec
tion to the Royal Road caused Christian Rosenkreutz to doubt
his w orthiness. W hile still doubtful, he proceeded, discov
ering that on this fourth way questions were asked o f him
and gifts were given by the G atekeepers of the way. He did
not arrive at the feast by m eans o f his ability alone. He
arrived at the feast having shared his life and past experi
ences and having allowed them to be w edded to the Royal
Gifts that were given along the way.
Since ancient times, people have had intuitions about
the tw o sides o f a divided hum an nature, som etim es ex
pressed as E ros and L ogos, heart and mind, the right-hand
way and the left-hand way. Even in our most objective and
rational m om ents w e can feel a counterw eight within: the
vague and undefinable aspects o f our im agination and sub
conscious. These intuitions and creative urges usually are
the province of poets, philosophers, and mystics, rather than
the province o f the com m on-sense view o f the man of sci
ence and w orldly affairs. However, the facts o f recent neu
rological and psychological investigations on hemispheric
functioning are now m oving the view s of science closer to

that of the poets and mystics. M odern research indicates

that there are tw o basic ways o f knowing, based upon d if
ferences in the functioning of our tw o cerebral hem ispheres.
Hence, the purpose o f this book is our personal realization
o f our unity and oneness o f consciousness. In such a whole
ness, w e can know the m arriage of these tw o w ays of ex
periencing life.
In research conducted by Rosicrucians, w e have found
that w e can all be seeking insight and illumination the fruits
of the M ystical M arriage. Yet, creative insight often seems
to have a w ill of its own. We can spend hours, days, or even
m onths trying to solve a problem w ith little apparent suc
cess. Then, suddenly, without m ental effort, the solution
flashes across the screen of our consciousness, accom pa
nied by feelings o f aha!, certainty and joy. In order to
study in the laboratory this natural process o f insight expe
rience, a system o f questions w as devised. R ather than only
approaching this subject in an abstract way, you m ay enjoy
experiencing this thought process for yourself.
In the next chapter there are a series of questions de
signed to direct you through objective, form ative, and sym
bolic states of consciousness. As many Rosicrucian stu
dents have done, you may also w ish to choose to w ork w ith
a candle flam e as a point o f concentration for answering
these questions for yourself, and then you w ill be able to
com pare your answ ers with com posite answ ers draw n from
the responses o f m any o f these students. This com parison
w ill assist you in assessing w hether your answ ers are spe
cific and addressed to the questions asked. Note your body
sensations or feelings as you pass from one state of con

sciousness to another. W hen you are objectively describing

som ething, do you fe e l the same as when you are describing
how som ething w orks? W hat are your body sensations as
you ask yourself w hat m eaning can this som ething hold for
you? W hat can you learn about yourself from these changes
in feeling and m ood? Could this have anything to do with
your realization o f your M astery in Self?

he creative process is dual in nature. It involves both
an active doing and a receptive not-doing. The doing
part requires concentration, study, and analysis. N ot-doing
involves relaxing the objective mind so that there results a
release of the Inner S elfs powers. A t a subconscious level,
disjointed thoughts shift and realign them selves, and a solu
tion or inspiration spontaneously appears. In A M O R C s
research facilities w e wondered if this process o f creative
insight and the likelihood o f illum ination could be facili
tated and directed. We asked ourselves w hether the prin
ciples contained in the Thought Process (utilizing the prin
ciples and techniques o f C oncentration, C ontem plation,
M editation, and A ssum ption) could be used to jo in together
doing and not-doing, conscious and subconscious activities,
so that we could im prove our ability to m aster ourselves
and creatively direct the forces o f nature.

To study the natural process o f insight in the laboratory,

w e used a system o f questions based on Rosicrucian prin
ciples and techniques. We observed that this system o f ques
tions could indeed guide a person through the various learn
ing stages leading to an insight experience. To start the pro
cess, subjects first chose an object of interest on w hich to
concentrate. They then answered a series o f questions about
the object of concentration. M any subjects chose a burning
flame. The follow ing sum m ary dem onstrates how a subject

concentrates by using a candle flam e and this process. The

sum m ary is a com posite drawn from the responses of many


Q uestion: H ow w ould you objectively describe the candle

flam e in term s o f your five physical senses?
A n sw er: People pointed out that, the flame is blue at the
base and gradually m erges into bright yellow at the tip.
Others said, I see an aura around the flam e. M elted wax
drips dow n the side o f the candle and smoke rises from the
flam e. The w ick is black w ith a red spot on its tip. A s
the flam e burns the candle gets smaller.
The flam e is hot to touch yet I can pass my finger
quickly through the flam e without being burned. I can
smell a slight odor of the burning candle but I do not hear
nor taste the flam e.
Q uestion: W hat does fire do? How does fire affect your
A nsw er: Responses to this question included, Fire gives
light and w arm th. One fire can start other fires thereby
m ultiplying its light and w arm th. I use fire to cook food
and heat my hom e. My car runs by burning gasoline.
The m etal in my car w as smelted w ith fire. Fire is the
basis of industry. The Sun and stars are fire. All life on
earth is fueled by Sun-fire. All chem ical elements were born
in the furnace o f stars. If fire did not exist, neither w ould
I in my present form .



Q u estio n : You have observed fire and you know what fire
does. How does it do this? Why is it capable o f doing this?
In other words, what is the mechanism of action by which
fire accomplishes what it does?
A nsw er: In contem plating an answ er to this question, many
people reported a shift in consciousness from that o f con
centration. One person rem arked, W hen hot enough, an
object bursts into flam e. The flam e com bines with oxygen
and produces light, heat, and new chem icals. Others added,
The flam e ignites other objects by raising their vibratory
rate so that they, too, com bine w ith oxygen. W hen the
oxygen is depleted or the fuel expended, the fire dies.
The Sun-fire does not use oxygen. Hydrogen is con
verted to helium by a process of nuclear fusion. Eventually
the Sun w ill consum e itself. Its spent atom s will gradually
coalesce and becom e building blocks for newer, evolving
Q uestion: H ow does the mechanism of fire which you have
just described operate in and through you? Analogously,
how are you sim ilar to fire?
A n sw er: For many people this question evoked a sense of
poetry, analogy, and metaphor. People stated that, Like
fire, my body consum es fuel and produces heat. My
thoughts radiate light w hich can help others along the path
to understanding. Each fire I set in the mind o f others
m ultiplies the light given to m e. W hen I die my soul-fire
will continue to burn, and like the stars, I w ill be reborn in
new form .

Q u estio n : W hat is the m eaning of the fire principle? W hat

law is being illustrated?
A n sw er: M any begin to feel excitem ent when dealing with
m eaning and significance. O bservations included, T h e
flow ing, grow ing, expanding nature of the flam e is a sym
bol o f life. By its association w ith body heat, fire sym
bolizes good health and also represents a w ild craving for
nourishm ent (the all-consum ing fire). Both fire and life
feed upon other lives in order to keep alive. Fire is an
alchem ical elem ent w hich operates in the center o f things
as a unifying, stabilizing factor. Fire is related to the Sun,
allied w ith central control and superiority.
The fire principle is the seed w hich is reproduced in
each successive life. A s a m ediator between form s w hich
vanish and form s being created, fire is a symbol of transfor
m ation and regeneration. It is also an agent of transm uta
tion since all things derive from and return to fire.
M ost sym bols of life are also sym bols o f death. This is
so because both life and death are conditions of change and

Fig. 1. One subject's representation o f the duality o f fire.

transition. Thus, . . . fire is also a destroyer. The dualistic

sym bolism denotes both physical destruction and determ i
nation of spirit. Fire is an im age of energy which may be
found at the level of anim al passion as w ell as on the plane
of psychic strength. One m ay give oneself up to the fire,
sim p ly use the fire fo r co m fo rt, or steal the fire like
Prom etheus. H owever approached, it must be rem em bered
that fire is ultra-life, To pass through fire is sym bolic of
transcending the human condition.
In dealing w ith a candle flam e, some people dealt with
the nature o f fire and others w ith light. For instance, some
people pointed out that Light is spirit. Spirit energy is rec
ognizable by its lum inous intensity. Its w hiteness alludes to
a synthesis o f all. Light is also . . . the creative force,
cosm ic energy em anating in seven colors. To becom e illu
mined w ith fire and light is to become aware o f the light
and, thus, o f ones spiritual strength. (For a m ore detailed
explanation o f this process o f Concentration, Contem pla
tion, and M editation, please see Appendix 1.)


Q u estio n : In your im agination paint a nonverbal picture

which illustrates your ideas about the m eaning of this prin
ciple of fire. If you w ere to becom e the symbol of fire in
your picture, what m ight you experience? Do not control
your visualization, but sim ply observe w hat surprises oc
A n sw er: The experience o f being a sym bol in our mind can
be pow erful and lead to the transform ation o f previous atti

tudes and outlooks in the world. A s som e people shared, I

becom e the fire and am surprised that there is no sense of
heat. I extend tongues o f flam e and consum e and purify
objects around m e.
1 take a problem and draw it into the fire of my Inner
Self, burn away the outer trappings, and see the principle at
the problem s core. I now project the principle out into the
external w orld and give it new clothing and application.
By assum ing that I am the fire I discover that I can be an
agent o f transm utation. A nything, not just problem s, can be
draw n into the fire, reduced to its essence, and projected
back into the world in a purer form .
I discover that as fire I must be careful not to bum other
people but as I watch they, too, becom e fire. I com bine with
the fires o f many people to form one big fire. I experi
ence the w hole Earth united as a spiritual fire.
A s fire I enter into water. The w ater is very dark and
black. 1 radiate light but I can no longer see the light I am
radiating. I continue to radiate. The more I radiate the more
the darkness of the w ater seem s to close in on me. I fight
this at first and then I let it happen. The dark w ater com es
into my center, but then it is transmuted and is simultaneously
radiated outward as fire and light. Simultaneously, the w a
ter flow s into our center and flows outw ard as light. The
seem ing duality is all one, loving m otion. Soon the w aters
are consum ed and out o f the puddle that is left rises a large
golden globe. It is golden, but like an opal, shines w ith all
the colors of the rainbow. A s I enter the globe, I rediscover
the dark w ater and at the center a star of fire and light. It is
very difficult to relate in w ords the pow er and profound in

sight o f this experience. The duality that resolves into one

flow applies to everything!

D escriptions as given here do not have as much m ean

ing for the individual reader as having the actual insight ex
perience for oneself. Talking about mystical experience does
not equal having a m ystical experience. The reader may
w ish to try several experim ents such as the one outlined here.
Concentration, contem plation, and m editation on water, air,
or objects found in everyday experience (even paper clips,
rubber bands, and pencils) have yielded surprising insights
to research participants. The sym bols and insights you dis
cover are only lim ited by the lim its you yourself put on your
im agination.
Insight itself is a result o f a unification of many thought
processes, including the active and passive stages o f con
centration, contem plation, and m editation. This research
program dem onstrated that insight can be encouraged by
the application of the aforem entioned Rosicrucian principles
and techniques. In the laboratory, physiological m easure
m ents taken during the various stages leading to insight
resulted in observations of increasing parasym pathetic acti
vation or relaxation. Brain w aves moved from high am pli
tude beta w aves during concentration to low amplitude
alpha and theta w aves in m editation. D uring the experience
o f assum ption w here subjects im aginatively experienced
w hat it might be like if they were the symbol in their pic
ture, brain w aves w ere flat from 1.5 to 40 H ertz on both
sides o f the brain. N onetheless, subjects reported active

experiences and surprising insights during this period. These

studies are o f great im portance to the student, for w ith in
sight w e can learn M astery in Self and guidance of the forces
of nature.

F ig. 2. One subject's representation o f the marriage o f fire and water.




he w ord thinking is used so indiscrim inately that it has

lost precise meaning. It is com monly used to describe
any process in the mental realm, frequently being used and
confused w ith such w ords as form ulating, visualizing, con
sidering, contemplating, reasoning, imagining, dreaming,
and so on. But regardless of how the term is used, thinking
is norm ally associated w ith m ental processes occurring
w ithin each individual mind. Apart from attention given to
the sensorial perceived w orld, we also give attention to the
processes o f the m ental w orld, to the parade of w ord forms
and structures, and to our picture im ages and m ental maps.
W hat is com monly called thinking permits this mental world
to exist.

O f course, individual m inds can be linked together by

their choosing to hold com m on thoughts, a sort of m eta
bolic product o f individual thinking processes. Today,
thoughts are stored, transferred, and m anipulated by such
mental prostheses as books, com puters, and television.
The w ritten and spoken word, and the pictured thought com
m only expressed and shared, link together individual minds
into groups and into ever larger organizations. Although
com m on thoughts link m inds into chains of being, the pro
cess o f thinking still rem ains separate and self-contained
w ithin each individual mind. Each mind thinks apart. H ow

ever, on matters o f inform ation and judgm ent it is generally

accepted that tw o heads are better than one. Indeed, when
new ideas and approaches are being looked for, the more
heads the better. Consequently, many m inds are asked to
participate on juries and referendum s.
M odern research both supports and denies this view.
W hen IQ tests made up of m ultiple-choice questions are
adm inistered to a group, an average IQ score is readily ob
tained. But if the plurality preference for each question is
recorded and added together, to obtain the groups aggre
gate answers to each question (the collective know ledge as
determ ined by referendum ) the groups aggregate IQ score
for all the questions is well above the group average, usu
ally by as much as thirty points. Thus, any given question
tends to be answ ered correctly by the majority. W hen the
aggregating method is applied to the groups higher IQ scor
ers, the resulting aggregate group score is even more im
pressive. It can am ount to as much as thirty points higher
than that of its highest scoring member!
Dr. N orm an Dalkey of U CLA (the originator o f aggre
gate IQ scoring) and Dr. A rthur Jensen o f the University of




....... .

w > i7 Ii

l iii

10 scores

high IQ



T si

u ii


is i

in i




bimodal curve

Fig. 3. IQ Scores. 3A. Group mean o f an average distribution in

comparison to group aggregate scores. 3B. A bim odal curve.

California at Berkeley have pointed out that there are logi

cal reasons for cum ulative intellectual power. On a difficult
multiple-choice question most of the answers, being guesses,
are spread more or less equally across all possible answers.
This spread form s a normal distribution or a bell curve (see
Fig. 3 A). H owever, those w ho really know the correct an
swers produce a m odal hum p (see Fig. 3 B). Their plurality
vote w ould dictate the correct answer.
M inds linked together can act synergistically (for m u
tual benefit), yet in many groups and organizations indi
vidual m inds are bound fast by the links in the chain. In
deed, in some groups synergism operates in reverse, the
w hole becom es less than the sum of its parts, not more. One
reason for anti-synergistic thinking is group pressure for
im m ediate convergence o f thought. Face-to-face group dis
cussions can quickly narrow the range of disagreement bring
ing about quick agreem ent on a w rong answer.
In group discussions a bias is often developed toward
the m ost vocal segm ent o f the group, w ith all m em bers not
having an equal chance to play an active role in determining
judgm ents, forecasts, and decisions. This can be as true in
com m unity and business m eetings as in structured strata
gem s such as sym posia and brainstorm ing. Covering the
blackboards w ith volunteered alternatives but without ano
nym ity can be no m ore productive than open discussion,
because this allow s spoken error and bias to seep into gen
eralized group assumptions without leaving any telltale trace
on the record. For group discussions to be effective every
m em ber participates equally and every thought and idea of
fered is likew ise treated equally and w ithout bias.

Humility and open-m inded group behavior m ay be a

quality we are still striving to attain as a norm. In his book,
Victims o f G roupthink, Yale psychologist Dr. Irving Janis
reports a surprisingly rigid adherence to group norms as well
as unexpected pressures tow ard uniform ity in otherw ise
highly intelligent groups. C om m ittee group behavior was
marked by illusions of invulnerability, arrogance, group loy
alty, and illusions of unanim ity and uniform ity based on the
fallacy that silence m eans consent. They collectively ratio
nalized away suggestions that decisions be reconsidered, and
self-appointed m ind-guards em erged to shield the group
from any inform ation that m ight have shattered its com pla
cency about the rightness of its decisions.
Is conform ity a necessary product o f groupthink? Is it
possible to make intelligent, creative group decisions for
the universal good, untram m eled by conform ist pressures
or the stresses of idiosyncratic thinking and em otion? Per
haps, suggests Dr. John Calhoun of N IM H (N ational Insti
tute o f M ental Health), if w e w ere intelligent enough to
develop a social b rain and then use it to its fullest poten
tial. To do so, w e might begin by seeing ourselves as if we
were the individual neurons (brain cells) of a group mind.
In other w ords, the individual mind o f m an might be used as
an intuitive and logical m odel for society (see Fig. 4).
Such an evolved social brain w ould require a sensing
system to scan the universe of concepts, ideas, philosophies,
purposes, and functions, and it would require an im agining
system to develop a continuous creative anthology and syn
thesis. Finally, an appreciative system w ould be required to
discrim inate, evaluate, and condense the group-generated

Fig. 4. A n operative
m o d el o f m in d and
brain. The individual
m ind o f man might be
used as an intuitive
and logical m odel fo r


ideas into group-validated principles and ideals. Each m em

ber would becom e a unit in a mind greater than itself. Each
m em ber w ould not only share in the thoughts produced
within the group, but w ould be a participant in a group think
ing process.
The neurosciences teach that in the brain cortex each
neuron is a self-contained, individual cellular unit. Each
w orks silently and efficiently to add its part to the whole of
thought. A single thought is a vibratory w aveform that en
com passes the entire cortex, being the product o f the com
munity o f neurons w orking together. Impulses and m es
sages originating in the low er brain centers are constantly
integrated and evaluated in ever higher centers until finally
im pressions and thoughts burst forth in full aw areness on
the surface o f the mind.
If such occupation and facilitation of ideas are to be ac
com plished in a social brain, then a m ethod must be devised
to transcend the influence o f the kind o f tyrannical group
pressures revealed by Dr. Janis. A possible method is inti
m ated by the aggregate scored IQ test w herein responses
o fig . 5. An operative m odel o f meditation. You may wish to use this
model in composing your response fo r the M asterthoughts experiment.
Begin concentrating by objectively definining the nature and use o f
thought. When you try to account fo r why thought works and how it
operates within you, you may immediately note a shift in your inner
state o f consciousness. See i f you fe e l differently when you objectively
define in comparison to when you ask why. M any w ill again fe e l another shift as they examine the universal meaning o f thought and when
they ask to receive a universal sym bol or picture which will unify all o f
their ideas and observations concerning thought. Concentration-contemplation-meditation is an orderly and holistic process o f study lead
ing to that knowledge and wisdom perm eating mystic experience.

are independently w ritten out by each m em ber o f the group.

With the w ritten response the least talkative m em ber is el
evated to the sam e operational plane as the most garrulous.
With a social brain, then, unbiased facilitation may be ef
fected by having each m em ber anonym ously subm it w rit
ten responses, by having an unbiased jury review, and then
by reporting the results back to the group. The freshly as
sim ilated know ledge is then further refined through another
round or two of the same silent procedure.
Will such a utopian model for a group mind really work?
Can the thinking processes of individual m inds be synthe
sized into the operations of a greater m ind? Thinking to
gether, can w e produce practical, beneficial, and holistic
results? We can experim ent. Let us think together.
In 1977 each reader o f M indquest w as invited to submit
a concise, written response to the follow ing three-part ques
tion: (1) W hat is thought?; (2) How does thought relate to
man?; (3) D oes thought have a universal purpose? Im ag
ine a universal sym bol which encom passes all o f your ideas
concerning thought.


O ver 400 M indquest readers throughout the w orld sub

mitted their ideas concerning the nature, use, and purpose
of thought. A panel o f ten people then reviewed the subm it
ted ideas and each panel m em ber w rote a synopsis. The
A M O RC Research Staff synthesized the synopses for pre
sentation as a series o f M indquest reports.

From these reports it was obvious to the Rosicrucian

scientists responsible for the M indquest program that think
ing involves em otion, reason, memory, intuition, and im agi
nation, as well as the five senses. W hat also could be seen
is that there is a basic elem ent shared by objective, form a
tive, and sym bolic thinking. At each level o f thought, im
ages are used. Im ages are used to recollect, to create or
receive new insight, to analyze, reason, evaluate, and ob
serve. Thoughts constantly transform , m oving, changing
shape, and coalescing. Thoughts can be sustained, focused,
and projected with suggestion and visualization in such pro
cesses as m editation, dream, prayer, and ritual. Some im
ages even trigger the transform ation of other images.
The m ovem ent o f thought through consciousness can
occur spontaneously or it can be directed at will. W hether
directed or not, thoughts attract, channel, and give form to
energy. Thought can be transm itted over a distance as in
telepathy, and directed toward the ordering o f m ovem ent in
e x te rn a l o b je c ts . R ece n t e x p e rim e n ts in v e s tig a tin g
psychokinesis have suggested that the em anative pow er of
controlled thought can produce m olecular changes in water,
accelerate grow th and regenerative processes in plants and
animals, and cause objects to m ove as if propelled by some
m ysterious force. A ccording to these views, thought would
appear to have a concrete character, perhaps affirm ing the
old adage that thoughts are things, and as one contributor
poetically adds:
Thoughts are free, for they are living things. The
closer they dwell w ith truth, the greater the lifepow er flow ing through them. Take care, for these
living thoughts, these gentle seed o f w inged-life,

for they are our children w ho w ill be our parents in

the next rebirth.
M ost participants w ho answ ered the question, W hat is
thought? fell into two categories. One group (see Table 1)
indicated that thought is a product of hum an consciousness
and occurs as a person interacts with the environm ent. The
other group (see Table 2) indicated that thought is the es
sence of all that exists w ithin the Divine Mind.
In these tables the definitions o f thought were classified
into tw o broad categories. One point of view stated that
thought is a product of hum an consciousness w hen interact
ing w ith the inner and outer w orld. In this sense, thought is
dependent upon peoples physical and psychic faculties (see
Table 1). The other view point finds thought to be the es-

Thought Is:
M ans attempt to comprehend his realization of the universe and
to cope with what he can and cannot comprehend.
An everiiving, self-renewing process o f imagination.
The interpretation o f intuition. Thought orders our experiences
into conceptual knowledge to be used and transformed into con
structive action.
Mental pictures based on abstractions o f our sensory modality.
The visualization of objective, subjective, and subconscious pos
Reality. Everything we perceive is in terms of thought.
The sum tool of all the mental processes by which ideas are
Thought generates speech. Speech in turn generates thought.

Table 1

Thought Is:
The essence o f Being. This thought causes all things in the uni
verse to develop and evolve.
The third point o f the triangle which results from a combination
of Spirit Energy and Vital Life Force.
Reflection. It is the universe looking at itself.
The infinite expression of the One Mind commonly called God
the Cosmos, Universal Soul.
The expression o f the creative faculty o f the Universal Mind
(God) which is also reflected in m an.
Thought in its most pure state is a constant vibration, emanating
from the supreme energy and creative mind o f God."
The universe is a thought in the mind of God.

Table 2

sence o f all that exists. A ccording to this idea, thought is

the creative force or principle o f the universe (See Table 2).
Proponents for both viewpoints describe thought as a tool
w hich people use to understand them selves and their place
in the universe. In this sense thought is seen as a process for
transform ation.
We use thought to acquire new inform ation about our
inner and outer worlds and to analyze the beliefs we hold.
W hen w e com pare new observations and ideas w ith our
current belief systems, questions arise. These questions are
refined through further observation, analysis, and com m u
nication o f ideas with other people. A fter we let go o f our
grip on the question, intuition silently unifies our diverse
ideas and show s us a new and different way o f looking
through our images. Through the process of thought, our

Fig. 6. " Thought is like unto a large running river, sometimes running
deep, filling peo p les minds, sometimes running almost aimlessly. A t
one point o f the river are somewhat materialistic thoughts at another
point are divine thoughts; duality.
Note: This figure and the accompanying caption, as well as those o f the
fo llo w in g three fig u re s, w ere s u b m itte d by p a r tic ip a n ts in the
Rosicrucians Thinking Together experiment.

beliefs are continuously transform ed into more encom pass

ing and useful realities. The more we leam through thought,
the larger our frontier of know ledge becom es, and the more
questions w e have about the unknown. A s one member
stated: Thought is an everliving, self-renew ing process of
im agination.
Images, then, are processed on three different levels. On
the physical level we realize our objective sensations in terms
of images stemming from sight, sound, odor, touch, and taste.
On the mental (or ideation) level, im ages are processed by

our faculties o f inductive and deductive reason to form judg

ments and opinions. On the sym bolic or soul level images
are stored as memory patterns w hich can be recollected and
recom bined by the intuition to produce different form s of
im aginative ideas or images. At this sym bolic or soul level
our thoughts acquire meaning, significance, and purpose.
Two elem ents that go into the thought process are de
sire and will, which provide the im pulse for all thinking and
activity; observation and the senses w hich provide the raw
material and experience for complete memory; the emotional
content that kindles and colors it; reason and analysis which
gives to thought a form and an order; the im agination and
visualization that allow s thought to assum e m eaningful
shape; and the faith based on knowledge that sustains it (see
the quotation for Figure 7).

Fig. 7. Thinking is an act o f

the so u l whereby it becom es
conscious o f itself and o f other
things outside itself.

Thought is the innerm ost expression o f the human con

sciousness, the w hisperings o f the self, the m ind in action,
directed awareness. It is accom panied by certain molecular
m ovem ents in the brain and nervous system that produce
ionic, electric, and m agnetic vibrations. At the same time

there is a tendency in thought to seek expression in the sub

conscious movement tow ard physical creation and mani
festation w hich is patterned after the forms o f inner sym
bolic realities. A thought does not necessarily consist of
labels or words, but rather a psychic glow, w hich may or
may not be expressed in w ords (see quotation for Figure 8).

Fig. 8. A s the particles o f light

radiate in all directions from the
Sun, and upon striking a prism,
are diffused into rays o f various
colors, so p erp e tu a l thought
em anates from the U niversal
Mind, strikes the prismatic mind
o f man, and becomes diffused
into a variety o f meaning, each
mind imprinting upon it its own
particular vibration.


At the beginning of this chapter w e saw that thoughtimages are the building blocks of im agination, reason, and
perception. We saw that thoughts are useful because their
movement in the mind corresponds with changes taking place
in the external world. In the next two parts of this chapter
we will exam ine the way many M indquest contributors in
terpreted the relationship of thoughts to them selves and the
universe. An attem pt will be m ade to integrate the two dif
ferent views: that we are thought, versus that the universe is
thought. Most participants in the M asterthought Experiment
expressed the idea that thought w as either a product o f hu
man consciousness or that thought w as the essence of the

universe. To explore these two points of view further, we

w ill ask ourselves the question, How does thought relate
to ourselves?
A ccording to participants in the M indquest program, our
thoughts determ ine the kind of psychic atm osphere that
surrounds us. Thus, to these participants it is essential that
our thoughts be salutary and wholesom e in character, as oth
erwise they can prove injurious to the mind and body. Posi
tive and courageous thoughts create a healthy atm osphere
and attract beneficent responses and influences from others.
By allow ing the mind to dw ell on depressing and/or anx
ious thoughts we often create the very conditions w e want
to avoid. In the Bible, Job cursing his fate exclaim s, The
thing I greatly feared is come upon me, and that which I was
afraid of is com e unto me. Job 3:25.
T he im plications are that productive thought united with
rectitude o f spirit results in wisdom. Our attitudes and ac
tions are often the direct result of our thoughts. By affect-

Fig. 9 .. . . In certain senses

God, the Cosmos, and Man can
be regarded a s within each
other, but they still remain dis
tinctive ideas, and in no real
sense equal. N or m ust it be
fo rg o tten th a t a ll things, o f
which the hum an m ind can
hold any conception, are fo r
ever within the One Inconceiv
able Godhead, Who is o f neces
sity before a ll and beyond all.
The Divine Pymander

ing the autonom ic nervous system , our thoughts and atti

tudes m ay m anifest in the body as radiant health or psycho
som atic disease. Thoughts are, therefore, intim ately associ
ated w ith our physical body.
One further im plication o f a contem plation o f thought is
that our conscious thoughts arise from the subconscious.
Once thoughts becom e conscious we can discriminate among
them. We can choose to flow w ith certain thoughts and let
others pass by. The thoughts in our conscious m ind again
sink into the subconscious and there becom e seeds for new
thoughts. Hence, this cycling o f thought is an ever renew
ing source for creativity and inspiration, leading the imager
to experiences of an expanding consciousness.
To these participants, thought was felt to generate a se
ries o f radiating and vibratory im pulses that have psychic
and ultim ately physical properties, so that any thought sus
tained in the mind over a period of time intensifies and ac
cum ulates energy. P sychoanalysts speak o f a cathexis
(G reek for holding), the accum ulation of psychic energy
w hich infuses a particular idea. Cathexis is said to be high
w hen a person strongly feels, concentrates hard, and vividly
im agines. It builds up like an electric battery which con
stantly seeks to discharge itself, or, in other words, to find
expression and fu lfillm en t. In the case o f hatred, the
cathected energy seeks an outlet in aggression; in a hum or
ous situation, in laughter; in a loving relationship, in kind
ness, benevolence, and knowledge. A s one contributor said,
W hen archetypal energies becom e vividly experienced in
the im agination, they must necessarily manifest in our outer


LASER" } >




Fig. 10. To record a hologram, laser light is split in two and bounced
o ff mirrors through microscope lenses. M ost o f the light from the first
beam illuminates the object, which reflects a complex wave pattern onto
the film. The second beam serves as a reference wave, overlapping and
interfering with the object wave (just like the meeting o f two waves re
sulting from two rocks being thrown into a p o o l o f water). The meeting
o f the two beams creates an interference pattern on the film that ap
pears as a pattern o f swirls. The exposed, processed film is a hologram,
visible in any laser light that duplicates the original reference wave.
The swirls in the hologram diffract this light, exactly duplicating the
object wave. This wave is projected toward the observer who sees a
three-dimensional image as through a window. Even a part o f the holo
gram is capable o f reconstructing the entire three-dimensional image,
although the intensity and the perspective will correspond to the po r
tion o f the hologram used. See text fo r how modern neuroscientists
have discovered analogous mechanisms in their study o f thought and
the operations o f the mind.

In creating a reality, the energies and structure o f the

mind may operate like a hologram . A hologram is a light
interference pattern stored on an ordinary photographic plate
w hich can be reassem bled and projected as a three-dim en
sional im age in space. To make the interference pattern and
to project the three-dim ensional image, coherent light from
a laser is used. A s shown in Figure 10 when coherent light
from the laser is focused on an object bounced off mirrors
and onto an ordinary photographic plate, a hologram nega-

tive is made. This does not take the form o f a negative im

age as in ordinary photography. Instead, the negative is
one o f a wave pattern of swirls. W hen coherent laser light
is transm itted through the hologram , a three-dim ensional
image is projected. If the hologram is cut in half or in quar
ters, the entire image is still projected from each piece, but
it is only one-half or one-quarter as intense. Furthermore,
each piece o f the negative shows the three-dim ensional im
age from a different point o f view or perspective.
The studies and theories of several m odern schools of
neuroscience suggest that our brains may form thought-images in a way that is analogous to holography.1 For thirty
years, the brain scientist Karl Lashley searched for an engram, that is, the substance and site o f a m emory image. He
trained experim ental animals, then selectively removed por
tions o f their brains (cerebral cortex), som etim es fifty per
cent or more, hoping to scoop out the exact part that con
tained the memory. His search never succeeded. Instead,
Lashley w as continually frustrated by the same finding: no
m atter what part was removed, it proved impossible to eradi
cate what had been taught. As if it were a hologram, the
only correlation was that the intensity of m emory loss de
pended on the amount of cortex removed, regardless of from
where it w as removed.
Corresponding to the hologram m odel o f brain function
is the neuron ensem ble or statistical configuration theory.
The ensemble configuration theories explain how the same
group o f neurons respond to various stim uli, but w ith dif
ferent response patterns and, also, how a single neuron can
participate in more than one thought-image. A ccording to

these theories a thought or a memory engram functions some

w hat like the grid of lights that spells out a movie title on a
m arquee, or the headlines atop the Allied Chem ical Tower
in New York City (see Figure 11).
W hen the brain is at rest, isolated neuronal cells sponta
neously fire in random patterns w hich sw eep through entire
populations o f neuronal cells to form a unique configura
tion in the brain. A s anim als continue to perform their tasks,
these established brainw ave patterns grow stronger. Thus,
w herever a specific thought is recollected, a unique wave
pattern signifying the thought is released throughout numer
ous regions of the brain. This w ave pattern, or field, is stable
and can be recalled even w hen parts o f the brain are se
verely dam aged, such as Lashleys studies indicated.
The ensem ble-configuration theory accounts for the fact
that learning causes synchronization o f a large num ber of
neurons; this involves excitation of certain nerve cells and
inhibition of others. D ata suggest that each new experience
creates a physical representation with a specific energy-field
geom etry in the brain. But exactly w hat shape this geom
etry takes and how it is consolidated into a thought is not
explained by the ensem ble-configuration theory. The holo
gram model w ould suggest that the energy field geom etry is
sim ilar to the hologram s swirling interference pattern of
light energy. The focus of attention would produce a m ulti
dim ensional thought-im age, including sight, sound, smell,
taste, and touch com ponents, in the sam e m anner as a threedim ensional image is projected from the hologram.
It may be that not only the m ind but the entire universe
operates like a hologram .2 The theories and publications of

Fig. 11. The Hologramic

Thought Image. According
to one electrical theory,
thought may function some
what like the grid o f lights
th a t s p e ll out h e a d lin e s
atop the A llied C hem ical
Tower in Tim es Square.
When the brain is at rest,
isolated nerve calls sponta
neously fire in random p a t
terns; m essages are con
veyed when certain bulbs
light up and others remain
"blank. R e c a llin g the
thought-image o f the RoseCroix consists o f sequences
o f e le c tr ic a l p a tte r n s
sw eeping through entire
populations o f nerve cells
to form a unique configu
ration in the brain. In ac
tual fact, the brain does not
construct thought images
as if it were projecting im
ages onto a movie screen.
The neuronal configuration
o f an image'* m ay look
more like the pattern in the
top diagram. See text fo r
details on how such a pat
tern could be interpreted as
a thought-image.

physicist David Bohm describe the nature of the universe as

an enfolded order som ething like a hologram. The enfolded
order consists of a realm of frequencies and potentialities
underlying an illusion of concreteness. The concrete, un
folded aspect o f things is a secondary manifestation. These
appearances are abstracted from the intangible, invisible flux
th a t is not co m p rised o f p arts, b u t o f an in sep arab le
interconnectedness. From the vantage point o f this reality
m odel, the universe itself begins to look very much like a
T h o u g h t a re a lity s u g g e ste d by m any m y stic s and
Rosicrucians of old, and by a num ber of M asterthought con
tributors. N euroscientist Karl Pribram and physicist Itzhak
Bentov add that the brain may be a hologram interpreting a
holographic universe. In m ystical terms, m ans thought
interprets and experiences universal Thought.
This m odel of the universe offers an explanation for
experiences o f illum ination, transcendence, ESP, and altered
states of consciousness where there is an access to the en
ergy and force field domain the prim ary actuality. A c
cording to this view, thought-im ages are a part of each other,
interconnected by a universal hologram. Could this holo
gram be the direct result o f the dual energy/force that
Rosicrucians call Nous?
In this view, thoughts are affected by, and them selves
effect, other thoughts. Inner experiences of tim eless space
and unity may correspond to a neural attunem ent w ith the
prim ary actuality, the prim ordial hologram, the universal
Thought. Inner experiences o f connectedness, o f time and
of space may correspond to the substantial images of the
universe. These im ages point to the separate parts o f the
outer world and suggest that everything is related.

Thought, then, enables us to see the reality of relation

ships and to assume the actuality o f experience. It carves
the world into tiny pieces. The more relationships one can
perceive am ong these pieces, the m ore we come to realize
how everything in the universe is related to everything else.
Through thought we com e to appreciate both the unity and
the diversity o f all that exists. Since thought constitutes our
inner and outer realities, then shared realities can bind us
together, allow ing us to live in harm ony with each other.
The more universal the thought we share, the more univer
sal is the com m unity in w hich w e live. M inds attuned w ith
other minds w ork synergistically; that is, the expressed en
ergy o f m inds thinking together is greater than the sum of
energy separately expressed by m inds that are not in ac
cord. In holographic terms, the intensity is greater because
more of the total mind is being used to project the reality
Similarly, thought is the basis o f language w hich per
mits the sharing o f the variously perceived facets o f truth.
Expressed thought binds people together in shared beliefs
and opinions, or challenges them to clarify and identify their
ow n ideas if opposed. Thinking becom es synergistic when
individuals direct their thoughts to the same subject or idea.
W hat is known as group-thought involves the com bined
mental energy o f several people directed to a specific objec
tive. It is in these w ays that Rosicrucians Thinking Together
w ork to bring forth in the world the greater light of under
standing. A s a light in a darkened room, these Rosicrucians
strive to bring to hum anity their own love of knowledge and
their knowledge of a universal love.

Thought, then, becom es the innerm ost expression o f hu

m an consciousness. T hought gives form to experience.
Thought enables people to be aware o f w hat they do, what
they have done, and enables them to plan ahead. O ur own
individual thought creates our reality. Universal Thought
creates actuality. W ithout thought, man w ould not exist to
him self. A s one contributor explained, O ur consciousness
of thought superim poses on the existence o f our inner and
outer w orld the fact that thoughts are known. The world
becom es a dem onstrable world as man confirm s its exist
ence for the Creator.
W hat the hologram model does not explain is: W ho does
the looking? W hat is it that perceives the thought-im age
created out o f the swirling energy patterns that make up the
substance and force o f thought? We can seek the perceiver
as we explore the third question, Does thought have m ean
ing and purpose?


As discussed previously in this chapter, thoughts are the

im ages from which realities are created. Thought-im ages
are the ever-living, self-renew ing building blocks in im agi
nation, in reason, and in perception. Thought is useful be
cause the m ovem ent of images in the mind can correspond
w ith changes taking place in the external world. The reason
that a correspondence exists between mind and universe may
be that both operate in analogous ways. From the vantage
o f a hologram ic m odel, the universe looks m uch like a

Thought is necessary to the manifestation of the universe.
Thoughts require action to have purpose.
Thoughts are needed to bring creative forces into usable form.
The universe is sustained and ordered by thought. On the
personal level, thought can be said to be the crucible in which
human desires are transmuted into realities.
The purpose o f thought is to change man from a passiveresponding animal into an active participant o f creation.
The purpose o f thought is to advance life forms.
The purpose o f thought is survival. Living things will die
without an ongoing fulfillment o f purpose and thought.
Man may be an approach to an ultimate thought form.
1. Transcendence:
Elevation to higher planes o f awareness.
Elevation to a state beyond thought to a state o f absolute
unity, beauty, light, harmony.
2. Self-Realization:
Realizations of unity, essence, and meaning.
Self-realization in order to achieve goals.
3. Culture Formation:
The purpose behind the elementary ideas or germinal ideas
from which the social structure has been developed.
Thought is the primary image leading to the manifestation of
certain patterns o f associated ideas that may be recognized in
all types o f culture.
4. Communication:
Communication allows new opportunity to live virtuous lives in
harmony and at peace with other men.
Communication teaches man to assume self-responsibility.

1. U nity:
The power o f thought is increased as thoughts are combined.
A single thought in harmony with universal thought will be strength
The sum of thought is greater than the separate thoughts making it up.
To bridge the gap between material energy and force.
To think together to realize the brotherhood o f man.
To bring order out o f chaos.
To bring oneness with G od.
To bring about a marriage o f mind.
2. K now ledge and Insight:
To achieve goals.
To explore possibilities.
To assign probabilities.
To provide light on m ans path.
To discover natural law and invention.
To gain understanding of what brings about thought.
To allow m ans reflected view to mirror the image of the creative force.
To reach a satisfactory conclusion to any situation.
To create realities.
3. M eaning an d Significance:
The universal purpose o f thought lies in its very essentiality; in its
essence lies the means for its expression, execution, and fulfillment.
Thought illumines the meaning, purpose, and significance in m ans
universe. This is because thought gives visible form to the invisible.
Thought is a formative, elemental symbol. Its purpose is to be.
Divine Mind does not have purpose. It is purpose.

Table 3. (both pages) THE PU RPO SE O F THOUGHT IS: to allow fo r

the creative evolution o f Being, the creative evolution as a process o f
BECOMING. Thought is universal imagery in an ongoing process o f
becoming. The many ideas which contributed to the formulation o f this
purpose are summarized and outlined above.

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similated by the mind in
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Some participants feel that thought does not have a pur

pose. A ccording to this view, purpose is a philosophical
concept invented by hum an thought. Therefore, the idea of
purpose can only be expressed in relationship to human par
ticipation and intelligence. Several participants suggested
that thought creates purpose, but thought itself has no pur
The majority o f participants felt that a purpose could be
ascribed to thought. A s summarized and tabulated in Table
3, the purpose of thought may be that o f creative evolution,
transcendence, self-realization, culture formation, m eaning
ful knowledge, insight, and reintegration. These ideas might
be sum m arized by the statem ent, the purpose o f thought is

the creative evolution o f Being. For hum ans the statement

might read, the purpose o f thought is the creative evolution
o f hum anity's realization o f Being.
According to the Rosicrucian ontological model, the two
basic com ponents of being are energy (Spirit Energy) and
force (Vital Life Force). Force is the organizing principle
or intelligence o f being; and energy is the substance that
is organized (see Figure 13). The structure of both thought
and the universe are related in that both consist o f this en
ergy and force. The force o f being organizes energy into
subatom ic particles, atom s, m olecules, living organism s,
planets and stars. In the human mind, the force of being
organizes energy into archetypes, images, ideas, symbols,
realities, and initiatory experiences.
Even the behavior o f universe and mind is similar. In
the universe energy patterns are continually transformed.
Stars and planets are continuously created and destroyed in
the m etam orphosis o f matter. Thoughts, too, melt and coa
lesce in continuous cycles of transform ation and rebirth as
old realizations grow and transform into new and more use
ful realities. In the universe, m atter and energy are inter
changeable under appropriate conditions. In the mind,
thought-im ages and energy are also interchangeable. This
may be experienced in m om ents o f insight, illum ination, or
altered consciousness.
One of the m ost serious challenges facing the neophyte
is to move toward an intelligent open-mindedness. This does
not mean that we must reject or abandon the experience or
know ledge we have already gained. W hat it does mean is
that, as creative im agination perm its us to do, w e must tol-

Fig. 13 A: A m odel o f M ind and its manifestation. Fig. B: A m odel o f

spiraling planes o f consciousness in which realities are continually trans
form ed.

erate am biguities without anxiety, integrate concepts in our

thinking that seem to be diametrically opposed on the sur
face, rely as much on our intuition as our intellectual analy
sis, validate, investigate and learn about new discoveries
relevant to our inner goals and do so w ithout fear. This is no
easy task, for it requires us to com m it ourselves to our pur
pose w ith the certainty that com petence requires, w hile re
alizing that w hat we are now sure o f may be proved un
true tom orrow and that every answ er is but the parent to a
host o f new questions. The more w e can understand and
practice the art and science o f creative thinking, the more
we will be able to do just this.

Each neophyte, called by that still, quiet voice of con

science, eventually com es to the state o f Being-at-One (of
Being-in-Love) w ith w hat had previously seemed to be an
other outside himself. In such an assum ption experience,
there is a realization o f the greater Self. Being then be
com es realized as indivisible. A s we forsake the thoughts
of separate being, w e becom e m ore universal. We w itness
the universe im aged w ithin our Self.
Three important questions W hat is thought?, W hat is
the Universe?, and H ow are the two related? are resolved
in the realization that m an is mind and contains images o f a
universe as a reflection o f him self, Being. Separate desires
for know ledge, happiness, and im m ortality can then be im
aged as a single force to be. The Self then realizes what
it is to be Self-conscious. W ith Self-consciousness, Being
can becom e the perceiver o f Being. The initiate then drinks
from his own sacred stream and therein quenches his thirst
for higher evolution. He is fulfilled. He is returned to his
beginning. A s expressed by T. S. Eliot,
We shall not cease from exploration
And the end o f all exploring
Will be to arrive w here w e started
A nd know the place for the first time.
As sym bolized in Figure 13, our thoughts m ove through
spiraling planes of consciousness in w hich our realities of
Being are continually transform ed. Each turn o f the spiral
returns us to a beginning w hich holds a greater potential for
Having realized that a thought is not an independent
entity, but an im aged representation o f subconscious ener

gies and forces, and having also realized that a person, is

likewise not an independent entity, but a sym bolic repre
sen tatio n o f co sm ic en erg ies and fo rces, th ere are no
thoughts, no entities w hich are constant and self-contained.
A person is a being through which universal forces work. A
thought is an imaged idea through which human forces work.
These forces are both constructive and destructive. Both
are essential in the universal cycles of energy exchange, the
form ation and disintegration of ideas and forms.
The concept of duality arises, for exam ple, when it is
believed that there is a m e w riting and another reading,
or when it is believed that there is a m e speaking and an
other listening. In our reality we perceive separate images
that give rise to differences in experience and meaning.
Perception involves both physically distinct sensations and
our interpretations and re-creation o f them in our mind, so
that the elements are often rearranged into new form. It
also involves understanding the mutability or changeable
ness o f these, their transform ation into each other, their
transm utability in the alchemical sense. In other words, the
essence the totality o f perception, which produces the
key to wholeness and self-mastery, is its im perm anence and
illusory characteristics on the physical plane and its tim e
less, spaceless infinity on higher levels.
The human is formed as a vehicle for Being, but it is
through w ords as appearances of learning and separation
that he falls into ignorance. Through w ords and im ages as
an expression of know ledge (directly felt experience) the
initiate is raised again and again so that the One Self, the
One Being, realizes m ore o f its actual Self. Thought w hich

recollects know ledge o f the actual is not merely learned.

A s a seed it is already there within. One purpose o f Rosi
crucian philosophy is to provide an atmosphere where the
initiate may harm oniously participate in the unfolding ex
perience o f the flow ering o f Being.

Fig. 14 A: 7 imagine the rain

bow in color as a universal o f
thoughtfo r the follow ing reasons:
1. It appears to be a connecting
line or bridge from one point to
another. 2. It has no beginning
and no end. 3. It is intangible and
elusive. 4. It can be w eak or
strong, clear or hazy. 5. It makes
something where there was noth
ing. 6. It is colored by atm o
spheric conditions as thought is
colored by emotion. 7. To go be
yond the rainbow to the prover
bial p o t o f g o ld ' has been m a n s
dream. To g o beyond thought is
to transcend into light and perfect
beauty, to achieve Cosmic Consciousnsness.

Fig. 14 B: "Thought is the vehicle

by which the universal conscious
ness p ro g resses to the higher
spiritual state.

Fig. 14. Symbols and accompanying quotations were submitted by par

ticipants in the "Rosicrucians Thinking Together experiment.

Fig. 14 C: Being does nor state

a purpose; it ju st is. The exist
ence o f natural laws indicates
that repetition o f cycles, disap
pearance o f one form and emer
gence o f another anything nec
essary will be done to ensure the
ongoing o f Being. A n d it is go
ing to fill the circle o f all that is.
Differentiation, the focalization
o f Being into personality, results
in purpose. The personal mind,
because o f limitation, sees direc
tion and value in thought and
therefore assigns it a purpose.
Therefore, purpose would be the
r e a lity f o r in d iv id u a ls a n d
groups. I f there is universal pu r
pose in actuality, we can never
get closer to it than reality. But
were we created to give purpose
to Being?"

Fig. 14 D: Thought is aware

ness. It is Being. It is a state o f
experiencing the now. Thought
gives man a conscious realiza
tion o f him self and his surround
ings. I f this were not so, He
would not exist to himself.



n the suprem e initiation o f the Eleusinian M ysteries there

w as displayed for the initiate or m ystes an ear of grain,
grown and silently harvested out of season. The seed was,
for the m ystes, a miracle that captured the sense o f wonder
and confidence that can follow a sudden inner experience
of the m iraculous gift that life is for humanity.

A ncient man came to expect life to wax and w ane ac

cording to the seasons of the year. Persephone would spend
part of the year in the underw orld and part of the year in
flow er and fruition. Year after year of regular cyclic experi
ence led m any people to believe that they should receive
lifes gifts at particular times. Yet, gifts can cease to be gifts
when w e expect them. They lose their capacity to surprise
and delight, to shock and aw aken us to new w ays o f think
ing, to spontaneously arouse our heightened consciousness.
Life becom es ordinary, drab, uninspiring when we know
w hat w e deserve and w hat we ought to have right now. We
count on life to be predictable, to behave in a regular way,
and if it does not, we becom e upset and lose our confidence
in life.
And do we have com plaints! W eve gotten too much
rain this year and now w e have floods! Or, W eve gotten
too little rain this year and now we have a drought! C ant
count on the weather cant trust it!

Education is a mess. You can t trust the teachers to

teach Junior to read! Others ask, How can w e trust poli
ticians? W ho elected them, anyway? And who hasnt heard,
How can anyone be confident in banksjust look at these
interest rates!
M any people today have lost confidence in life. Life
does not m eet our expectations o f w hat we think it should
be. If people today have lost such confidence, this is a re
flection o f a greater loss of confidence in the divinity within
W hen we lose our job, when w e cannot afford a house
we think we should have and deserve to have, w hen w e b e
come seriously ill, when there appears to be little security
and little hope for a better life in the future, we may have
difficulty feeling confident. In a chaotic world, in a tum ul
tuous w orld o f strife, psychological studies appear to show
that feelings of self-esteem and self-confidence follow ex
periences o f success. If life is w orking out well (the way we
want it to), then most people say that they feel confident.
Som etim es this confidence prom otes m ore success. Yet
when life persistently becom es difficult and does not meet
expectations, then suicide rates go up, and depression, cyni
cism, worry, and fear becom e the dom inant em otional con
text o f our lives.
The ancient world too w as plagued by such cyclic loss
of confidence. For this reason, a confidence solely based
on outer-world success was not held by the ancient mystery
schools to be sufficient for a persons true needs. Such con
fidence w as known to be an ephem eral mask, cloaking a

basic insecurity and a hunger for a genuine confidence that

could be an unshakeable foundation throughout life.
Today many people still feel that if w e could ju st learn
more, read more books, and attend more lectures, w e would
finally succeed in overcom ing the problem s that life offers
us. If we were just m ore successful, had m ore successful
experiences, then w e could be confident. Then w e could
rely on the ordered predictability o f this w orld. However,
the ancients observed that such a view often produced an
illusion of self-esteem and confidence that rose to the heights
of overw eening pride or hubris, and sank to the depths of
despair, depending on the tem per o f the times. Conversely,
they observed that some people avoid some of the ups and
dow ns as well as avoiding personal grow th by developing
an inflated self-confidence that might say, If only people
w ould listen to me, we would all be better off. I m confi
dent in my ability. Its other people who are m essing up the
world. Its other people you can t have confidence in.
M any self-help books w ould have us develop such a
cloak o f self-confidence. Rosicrucians often suggest that
such a method does not work. A s one Rosicrucian Imperator,
Ralph M. Lewis, said, To have merely a feeling o f assumed
confidence when we want to do anything is to fool ourselves
and gain nothing.
The w ord confidence, m ade up o f the Latin prefix conw ith and fidere to tru st, m eans w ith intense trust.
Tracing the origins of this w ord we find associations with
reliability, fidelity, com m itm ent, help, support, consolation,
truth. The word confidence is a pow erful word. This is the
foundation upon w hich people base their ability to fulfill

their function in life and m anifest their innerm ost desires.

As another Rosicrucian Imperator, Dr. H. Spencer Lewis,
put it, The secret o f success in all things having a mental or
psychic foundation is genuine confidence, not blind faith or
the cloak of m ere belief. By genuine confidence w e are led
to the attainm ent of self-mastery.
People often think that confidence or trust is the result
of learning. Actually, the practice of Rosicrucian exercises
can dem onstrate for us that it is our perceptions and realities
that are the result of learning. In fact, perception is learn
ing, reality is learning, for cause and effect are never sepa
rated. Rosicrucian students can attune w ith an inherent con
fidence because we come to know that the world is not gov
erned by m an-m ade laws. By practicing the Rosicrucian
experim ents and exercises w e experience that the w orld is
governed by a cosm ic order or power. The pow er is in us
but not o f us. It is the pow er that keeps all things in a state
of being, both orderly and creatively evolving. Through
this pow er the initiate looks upon the world w ith confidence
and intense trust. Once this universal or cosm ic pow er has
been consciously experienced and accepted, it becom es im
possible ridiculous to trust the petty strengths and trivial
successes o f the mundane world. W ho would attem pt to fly
with the w ings o f a sparrow w hen the mighty pow er o f an
eagle has been given? W ho o f us w ould place trust in the
shabby offerings of outer successes and failures, w hen cos
mic gifts are laid before us?
In our previous exercise (found in Chapter 2) we were
able to reach insight through w hat could be called inductive
thinking. In the exercise w e m oved from objective reality
(concentration on a specific object) to a sym bolic reality

(realization of a general principle). However, it is also pos

sible to experience m eaningful insights by reversing this
process. We can proceed from a symbolic reality to an ob
jective reality. This deductive approach is an aid to us in
understanding w orks of art, dream s, and sym bols received
in m editation. The deductive approach is also o f assistance
in understanding the nature and qualities of Self.
W ith this second approach we are again guided by ask
ing ourselves a series o f questions. These questions in their
general form can be found in Appendix 2. Each question is
designed to draw upon specific mental faculties. The first
approach w as dem onstrated w ith the use of a candle flame.
We shall dem onstrate the second approach w ith an intan
gible quality o f Self, that of confidence.


The w orld today is beset w ith econom ic and social prob

lem s characterized by a lack of confidence, a lack o f trust in
ourselves, others, and our institutions. To the average per
son these problem s may seem unsolvable and overw helm
ing. The mystic can come to know that events or forces that
at one time seemed threatening can, through understanding,
becom e our allies and becom e instrum ents for m aterializ
ing the desires o f our Inner Self. Let us join together in the
Great Work of increasing that understanding to create greater
harmony, peace, and unity in our lives, the lives o f others,
and our world.
You are invited to explore w ith us the nature o f confi
dence, how it com es to us and influences our behavior. To

do this, we will use a version of the Rosicrucian Thought

Process specifically developed to relate confidence to life
experience. With confidence w e can realize our M astery in
The Rosicrucian Thought Process, consisting of Con
centration, Contem plation and M editation, is explained in
the Rosicrucian m onographs, and is discussed and am pli
fied in Chapter 2 of this book. This process uses experi
ences and questions to explore various stages o f objective
and subjective consciousness. Using this process we can
integrate our inner and outer w orlds, resulting in a greater
sense of w holeness and confidence.
We shall begin by experiencing som ething o f the nature
of confidence. As w e do this, our first objective w ill be to
pay attention to and observe bodily sensations or feelings.
For instance, take a deep breath. How are you feeling right
now? Notice your heartbeat, your breathing, and other body
sensations. Are you feeling heavy or light, cold or warm,
tight or expansive, dim inished or confident, or are the feel
ings you are experiencing at this mom ent different? W hat
ever they are, breathe deeply and let those feelings expand
and intensify. This is the base point, the beginning, for you.
We w ill now approach confidence through three exercises.
A fter doing each exercise, stop for a mom ent, consider what
you experienced, then write a brief description o f the feel
ings (bodily sensations) experienced.
Exercise A. R ecall a m om ent of personal achievem ent,
a mom ent of success, a m om ent in which you did things
right. How do you feel as you relive this experience?
W hat does this experience do for your self-esteem , self

assurance, your confidence, your ability to trust yourself and

others? If you w ere asked to try to do again w hat you did
then, how would you feel? Would you be as successful now?
As you experience this, keep noticing your feelings. Breathe
deeply and allow these feelings to intensify. W hen you are
ready, stop for a mom ent and then write a brief description
o f your feelings and experience.
Exercise B. Now recall an occasion when you failed in
an im portant endeavor, that m om ent when you realized that
you did som ething w rong. How do you feel? W hat does
this exercise do for your self-esteem , self-assurance, your
sense of confidence, your ability to trust yourself and oth
ers? Would you be w illing to repeat this experience again?
Would you do things in the same way, or would you change
your approach? Do you find it easier to recall successes or
failures? W hat does this tell you about yourself? Now, how
do you feel? Breathe deeply and allow your feelings to in
tensify. Continue noticing your feelings. W hen you are
ready, stop for a mom ent and then write a brief description
of your feelings and experience.
Exercise C. Now im agine w hat it might feel like if you
w ere a seed a seed ju st now opening, unfolding to the
world, unfolding potentials that have lain dorm ant, asleep
w ithin you. You do not know how life will unfold from
w ithin you: as a root, a stem, a leaf, a bud, a blossom. How
do you feel as you experience the surprises that occur as
you unfold and are caught up in the adventure o f living?
W hat does this experience do for your self-esteem , self-as
surance, your sense o f confidence, your ability to trust your
self and others? Again, breathe deeply and allow your feel
ings to intensify. Be one with your feelings as you continue

unfolding. W hen you are ready, stop for a m om ent, and

then write a brief description of your feelings and experi
N ow expand your feelings to encom pass the complete
experience of confidence: Seed, Failure, Success. Compare
your feelings as unfolding Seed, in Failure, in Success. How
do you feel at this m om ent? W hat does this expanded sense
o f the feeling of all three experiences do for your self
esteem , self-assurance, your sense of confidence, your abil
ity to trust yourself and others? Once again, breathe deeply,
and allow your feelings to intensify. W hen you are ready,
stop for a m om ent, then w rite a brief description o f your
overall experience and feelings.
Let us now explore these experiences by asking ourselves
a few questions.

Sum m arize your experience in each o f the three parts,

Success, Failure, the U nfolding Seed. W hich w ere the
m ost exciting, the m ost pleasant, the least pleasant?


W hat did you learn about confidence from these three

exercises? If w hat you learned could be represented as
a picture, w hat would the picture look like? Draw it.


W hat is the underlying principle, the fundam ental truth

that you experienced about confidence? Express this
truth in one or tw o words. How is this sym bolized by
your picture?


D oes this principle w ork in yourself, in other people,

in animals, in plants, in m inerals, throughout nature?


Does this principle w ork differently in Success, in Fail

ure, as the U nfolding Seed? Feel the process going on
here. W hat is it? D escribe how this principle, this
fundam ental truth w orks in the outer world.


Have your experiences changed your ideas about con

fidence in any w ay? If so, describe these changes.


W hat does confidence do for you? Complete the fol

lowing statem ents: With confidence I can . . . I do . . .
I am . . .


How in your everyday life can you use these insights

gained during your experience w ith confidence?


Complete the follow ing sentence: U sing my new un

derstanding o f confidence, I intend to be open to the
following experiences during the next tw o w e e k s :..

10. After two weeks complete the following statement: As

a result of my new level of understanding of confidence,
the following has happened to m e :. . .
Readers of M indquest were invited to participate in this
experiment. Participants compared their recollections of past
successes and failures to the visualized experience of being
an unfolding seed w hose grow th and developm ent flowed
out o f inherent forces w hich Rosicrucians refer to as Vital
L ife Force and the Inner Self. These participants obtained
insight into their experiences by using the Thought Process
o f Concentration, Contem plation, M editation.
O f the respondents, 56.5% discovered from their expe
rience that confidence for them is based on an intense trust
in the Vital Life Force represented by the seed, w hereasl3%

agree with the psychology books that state confidence is

based on past successes. These results appear in Table 4.
One participant reported that she discovered Confidence
is . . . it exists . . . its always there, actual. Success and
failure are the realities. A nother participant added, Con
fidence is the acceptance o f oneself w ith the Source and
how w e let it express.
A nother participant clearly com pared her experience to
her expectations. D uring the exercise I cam e to the real
ization that confidence came from w ithin, deep w ithin. I
always thought that confidence is som ething w e gain from
experience. I saw m yself as having confidence in one area,
but not another. I alw ays thought I would gain more confi
dence in w eak areas as I had m ore and m ore experience in
that area. A s a result o f the exercise I see that is the hard
way . . . the long way. A nother respondent continued this
thought. Confidence now has a capital C in my realiza
tion. Once I allow the Inner Self to come through, confi
dence com es w ith it. I am confident I can achieve all the
things I want to achieve by tuning in with the Inner Self.

Confidence based on Seed


Confidence based on past success


Unclear response

Total respondents (46)

Table 4. The Source o f Confidence: Responses to the Experiment.

The abilities are all there. I can now go into areas in which
I lacked confidence and now have confidence.
That genuine confidence prom otes grow th by m eans of
experiences o f both success and failure w as also indicated
in these reports. For instance, one non-m em ber wrote, With
confidence I can afford to m ake m istakes, to learn from my
failures as w ell as my successes. I now see success and
failure as tw o crutches propping me up. With confidence I
w ill eventually outgrow my dependence on them .
A s shown in Table 5, a majority (95.8% ) found the rec
ollection o f failure unpleasant. Success w as found to be
pleasant by 53.3% . Pleasant and unpleasant, success and
failure are judgm ental dualities. Excitem ent, however, is
m ore likely to be a feeling that spontaneously arises from
within. Participants found the most exciting experience was
that of the Vital Life Force (85.2% ). A s a participant in
N ew Zealand put it, Im agining my being an unfolding seed
gives me a great delightful experience, alw ays w orth look-





Success (%)

FailuTe (%) Seed (%)

Number partici
pants responding
to questions











Table 5. Evaluations o f Confidence Experiences

ing forward to. Not knowing how life will unfold, and watch
ing my potential reveal itself, is sim ply too w onderful to
express in words, as it will all turn out even better than I can
imagine (despite my personal reservations).
The enthusiasm o f a participant in Canada reflected the
Rosicrucian position on genuine confidence. This experi
ence has given me the realization that confidence is not a
facade or cover under which we shelter, but is a condition of
life, even a privilege of life, always there to be realized.
The practical benefits a genuine confidence can afford
w as summed up by an English Rosicrucian student. I al
w ays felt I lacked the confidence to interact w ith people . . .
to express my feelings. Since participating in this exercise
there have been some subtle changes to my approach to life.
It has been easier to com m unicate w ith others, in particular,
strangers. A lso greater understanding for others and ways
in w hich I can be o f service to them is grow ing w ithin my


Genuine confidence, the foundation of self-mastery, is

an attribute of our inner nature that is o f particular signifi
cance to Rosicrucian students. For this reason, many stu
dents are w illing to explore subjective feelings, beliefs, and
experiences, so that they might discover w ithin them selves
the inner nature, operation, and practical significance o f a
genuine confidence.
In the second part of this chapter w e explored our re
search participants responses to an exploration of genuine

confidence with use of the questions em ployed in the Rosicrucian Thought Process. In agreem ent with many psychol
ogy texts, 13% of our research participants experienced con
fidence as an attitude based on past experiences of success.
For another 57% , however, confidence was an attribute of
being, som ething we experience when w e are attuned with
the Inner Self. It is an attribute o f w ho we are when we are
being ourselves.
If this is indeed w hat genuine confidence is, how do we
come to experience this, rather than experiencing low self
esteem , unw orthiness, and inadequacy? If confidence were
merely based on past success, then all we would need is
more and more success to be more and more confident. The
methodology here seems simple: Always be right, good, and
successful. Yet, does anyone experience life this way, as
being always right, good, and successful? How much suc
cess do we need to experience before w e are worthy o f feel
ing confident? If we think that we are always right, are we
not also heavy with pride, seem ingly disconnected from life
and other people? With a need to be right so as to feel con
fident, can we adm it to ever being w rong? W hen we are
wrong, do we not feel guilty, unworthy, depressed? How
do we escape this trap? How can we experience the genu
ine confidence the ancient Rosicrucians so highly praised?
A nsw ers to this question fell into five areas: letting go,
attunement, flowing, wholeness, and love. For instance, one
participant in the research project w ho expected to do poorly
because he always felt that he lacked confidence, was amazed
by the results o f the exercise. W hile exploring a particu
larly painful area in which he usually failed, he came to a
sudden insight about what w as holding him back. I was

not aware that o n es confidence w as so directly linked to

ones state of being, to o n es attunem ent to the Cosm ic and
Inner Self. Such a direct relationship is truly am azing.
Letting the Inner Self shine enabled this individual to real
ize his inner strength.
A nother participant explained the process this way: I
learned that we all could have the confidence w e w ant, but
most of the time we block it and d o n t let it come through.
Simply put, w hat it is, is. If one lets the Inner Self break
through, from where all flows, he w ill be given inspiration,
strength, and confidence. If the m echanism were a picture,
it w ould be of a chain being broken by a sword, letting out
the strength and confidence.
A nother person described the flow o f confidence that
results when the protective w alls com e down. A s a sound
w ave goes through its cycles o f positive and negative, it
provides an individual tone. Elim inate either the positive or
negative portion o f the w ave, and the w ave ceases to be.
The m echanism for experiencing confidence is always to

accept each m om ent of the day as a challenge to let the flow

One individual had such a beautiful experience of the
cosm ic love connecting her to everything in the universe,
that she was able to break through the many inhibitions that
usually kept her from feeling confident. She w rites, Sud
denly I am overw helm ed w ith love. It is w ithin me at all
times . . . I realize that Self is part o f the Cosmic. I allow
love, trust, and intuition to flood me w ith the realization
that I am indeed confident.
One of the participants dealt with too m uch self-reli
ance. An inner realization of som ething greater than herself
led to a personal insight. She states, 1 realize that I had
been excluding myself, w ithdraw ing from the greater whole,
and then trying to accomplish w ithin m yself things which
needed the w hole for expression. D uring the experience I
had the sudden realization that the Sun does not shine in and
for itself alone. It lights up our Earth and M oon, and all it
m eets as its rays speed on for all eternity. If its rays are an
extension o f or remain a part of the Sun, how greatly has the
Sun expanded to embrace the U niverse? We, too.
W hen people experience being who they are, they re
port feeling whole, attuned, connected; they experience unity,
peace, love, joy, and gratitude; they feel confidence. One
participant in the research project sum m ed up the process
as a series of steps. Confidence is a gift I receive w hen I
am who I am, when I let go and let the Inner Self direct.
Thus, the first step is my w illingness to be a w alking ques
tion m ark by letting go the blocks to an inner aw areness of
truth. That is, my letting go of the expectations and beliefs

o f what I think is true, even what I fear is true. Second, my

mind now being silent, I can listen to my Inner Self and
obey the inner prom ptings of my heart. Third, in this obedi
ence I experience confidence, joy, contentm ent, freedom.
Success and failure no longer matter; being true to Self does.
Flowing through these steps I realize that living with my
Inner Self is confidence.
Living with the excitem ent associated with confidence
moved one o f the participants to write, Confidence is not
the more or less static notion I used to conceive of, but is a
dynam ic, surprising, ever-adapting principle that can per
meate my entire life. Why, this confidence is Self-mastery,
isnt it?


We all know what success feels like: the thrill, the ex

citement, the satisfaction. We know failure too: the pain,
the despair, perhaps the shame. We desire success, the sense
o f pow er and control, the sense o f safety we derive from
consistently doing things right. The benefits from success
are w ell known and w ell expounded in the w orld about us.
Less known are the joys of a genuine confidence honored
by the ancients and by m odern Rosicrucians. Can the expe
rience o f a genuine confidence based on a trust in the Inner
Self favorably compare w ith a confidence based on outer
world successes?
Rosicrucians distinguish an assum ed confidence advised
as a requirem ent for success by many self-help books from
the genuine confidence arising from a trust in the Inner Self.

The form er relies on a seeming trust in outer, m undane con

ditions, while the latter confidence is a trust that requires no
mundane reasons to support it. An assum ed confidence re
quires external support, w hile a genuine confidence gives
support. We wondered if the genuine confidence o f the an
cients could be readily experienced today in our modern
world. Could the nature and the w ay of this kind o f confi
dence be described in a m anner understandable to the m od
ern w orld? And could this confidence hold value for a pro
ductive person in modern society?
As a result of experiencing genuine confidence, partici
pants discovered in their daily lives such m ystical qualities
o f Self as wholeness, unity, love, peace, trust, contentment,
creativity, enthusiasm , joy, freedom, and gratitude. For ex
am ple, one m em ber w rote, I can be myself. I can let go
and be free. I can experience more instead o f expecting
more. I feel like an oak tree dropping little acorns, w atch
ing these seed-ideas becom ing new oak trees, and letting
them grow on their own. I do not have to be concerned for
them. Like the acorns these ideas can flourish on their own.
Instead o f my needing to be in control, now I am grateful to
be able to w atch and participate w ith confidence.
A m em ber from Texas w rote that as a result of partici
pating in the experiment, many unexpected things manifested
in his life. In my everyday life I can realize the continuity
and unity that runs through all aspects of consciousness, with
the constant realization that as I attune w ith the purity o f the
One, I am one and all is whole. I have cleansed my con
sciousness o f many fears. It seems as if the dirty clothes I
had been w earing during the past year have been laundered
and cleaned with a lemon-fresh scent. O ftentim es, giving

up old ideas and desires is hard, but confidence offers me

the opportunity and ability to change w ith the effervescent
flow o f energy bubbling through all m atter and all life forms
in the Cosm ic.
With a genuine confidence some participants report over
com ing such problem s as sm oking, procrastination, lack of
com m itm ent, and the fear of form ing new relationships. A
respondent who had been having difficulty m anaging her
life felt that, With confidence I gain a clearer perspective.
I am applying this new know ledge in my daily affairs, and
feel I am now responsible again for my own life.
A nother participant also reported trouble w ith m anag
ing tim e and w ith deciding w hat tasks to undertake first.
This m em ber found that decisions were made as she let her
Inner Self through. Picturing the list on my desk, I can
pick one item at a tim e to accomplish. I can let my Inner
Self do the picking and com plete the task. I am finding that
things are getting done one item at a time w ith no effort at
all. T he tasks are no longer overw helm ing me at the start.
One member, choosing to deal with the problem of pro
crastination, used his new -found confidence to m anifest the
com pletion of several projects. In the past two w eeks this
genuine confidence greatly aided my successful com pletion
of several tasks in unfam iliar territories. Errors w ere next
to non-existent and the results from my business ventures
were gratifying, inform ative, and profitable. In my personal
life I com pleted several social activities that had been put
off due to insufficient confidence in the past. I w as able to
manifest all of this because I now see confidence works simi

larly in all situations. All different situations in life are

really part of the oneness of the universe.
A nother m em ber w rote expressing his gratitude for the
opportunity to participate in the exercise because it had such
a profound effect on his life. He w rote, There have been
subtle changes in my approach to life. I have noted, grow
ing within my being, a greater understanding for others and
w ays in w hich I can be o f service to them .
A participant also reports that genuine confidence al
lowed her to solidify relationships, and undertake a dif
ficult m asters degree program . A nother m em ber adds that
with genuine confidence, I can move through challenges
w ith the inner support of know ing I am doing the right thing
for me. With confidence I do w hatever task is set before
me. With confidence I am freed from em otional and selfish
baggage and I am able to relate to others from a secure and
loving place. I now see this truth is everyday life. It is the
key to m anaging my daily affairs w ith love, and as I listen
to the Inner Self, my daily affairs arrange them selves.
A nother participant w rote that she always felt herself to
be a victim. Due to a lack of confidence she felt that she
w as at the mercy o f others and at the mercy of the environ
ment. A s a result o f participating in the experim ents she
reports that she has begun to elim inate self-doubt. I can
now trust m yself and others, for we are all instrum ents of
the Cosmic. I am now more productive, for I truly believe I
make a contribution to the environm ent.
Since confidence com es from w ithin, w rites one m em
ber, I can approach all areas with confidence. She found,

Work and living circumstances are improving and I am now

m eeting financial obligations w ithout worry.
A nother participant reports, Things I used to see as
threats I now see as supports. I see them as feedback to
support the overall picture. Confidence is assurance that
the Cosm ic gives us nothing that is not a support for us.
W hile genuine confidence is often accom panied by ex
periences o f oneness, unity, love, w holeness, joy, peace,
contentm ent, gratitude, humility, creativity, excitem ent, en
ergy, and enthusiasm , the experience does not appeal to all.
A few participants preferred to base their confidence on past
outer-world successes. These participants also thought their
confidence w as beneficial and highly desirable.
A confidence based on outer-world successes . . . gives
me a better self-im age and a more positive attitude. With
success and confidence I can walk, talk and argue with any
one, anywhere. I do things I know are right and beneficial
to everyone. I am very sure o f success in w hatever I lay my
hands on. With success, one m em ber writes, I can con
tinue w orking alone, accom plishing what I can. 1 am still
an idealistic failure to anyone who know s me, but it doesnt
make quite as much difference anymore. W hether I get oth
e rs approval or not, as long as I know m yself that I am not
hurting others, not taking advantage, I can make m yself hap
pier without constantly feeling guilty for not having done
more for everyone else first.
Confidence based on either outer-world success or on
an intense trust in the Inner Self can apparently provide ben
efits. The results obtained here suggest that the form er may

support self-concepts o f separateness, while the latter may

prom ote self-concepts involving unity, oneness, and con
All the traits we aspire to as Rosicrucian students rest
on confidence or intense trust. How often the student is told
that once genuine self-confidence is achieved, all the other
traits of self-m astery follow. M any m ystical traditions and
w ritings, including Unto Thee 1 G rant, point out that only
the trusting can afford honesty, for only they can see its value.
The trusting are inherently tolerant, for they have no need
to judge others of the world. The trusting can afford to be
gentle for harm ing others is the outcom e of false judgm ent.
Inner joy is an inevitable result o f gentleness w ith others
and w ith self. Thus, it also is a result of having tolerance
and honesty and trust.
W hen we discover that we can be joyful living in this
world o f adventure and ever-new experience, we find we
can be more open. We can becom e w alking question marks,
open-m inded to what life has to teach us. Can we be open
to the w orld and relationships if w e are resistant, intolerant,
dishonest with ourselves and others, untrusting? W ithout
trust, can w e be generous? Can we give away, release, and
let go of our knowledge and accom plishm ents, sharing what
we have with others that we may be open to receiving new
gifts from life? Can w e let g o in the Rosicrucian sense,
without trust?
Patience also is natural to those w ho trust, w ho have
confidence. Those w ho are confident in the outcome, re
gardless o f what it will be, can afford patience, to wait w ith

out anxiety, to anticipate events with joy and an open-hearted

desire to learn, grow, and evolve.
To lead people to an experience of that cosm ic power
that creates in us confidence or intense trust, the ancient
m ystery schools gave w orthy aspirants an opportunity for
initiation. In reference to the Eleusinian M ysteries, Aristotle
com m ents that the m ystes or initiate w as not m eant to learn
anything, but to suffer an experience and be moved. Per
haps this is w hat the Zen Master, Nan Sen, m eant when he
said, Learning is not the path, intellect is not the Buddha.
W hat then w as the startling shock the m ystes received when
confronted by an ear o f grain, grown out o f season and si
lently harvested?
In prior cerem ony and myth the m ystes had becom e
aware of the cycles o f death and rebirth. The sacred ear of
grain certainly gave the initiate the recollected certainty of
lifes continuity. A precious intellectual revelation, as we
w ell know, but one that even many non-initiates were aware
of. The ear o f w heat in this context w ould not inspire in the
initiate the confidence in his own fate that reports o f the
time w ould indicate, or the m agic form ula that w as uttered
would suggest: And behold in this season w hen no grain
grows, an ear of grain has grow n. In fact, the eaT of grain
grown and m aturing with supernatural suddenness is like
the vine grow ing in a few hours in part o f the revels of
Dionysus; and we find the very same plant m iracles in the
nature festivals o f m any ancient cultures.
The ear o f wheat suddenly grown, silently harvested and
displayed to the m ystes is really a mystical revelation a
revelation o f the eternal cosm ic principle within us, the prin

ciple that gave to hum anity the fruit o f life. This principle
cannot be injured, cannot be destroyed, is actual and ever
lasting. M oreover, the revelation denotes an unexpected ap
pearance o f the eternal principle for a tim eless m om ent in
the m ind and heart o f the initiate.
Here we have the m eaning o f the display. This alone
can account for the quiet beatific certainty conferred upon
the in itia te du rin g the S u p rem e E leu sin ian In itiatio n .
Shocked by the ear o f grain appearing out o f time, and with
the use o f the ancient technique o f assum ption, the m ystes
becom es one with the grief o f D em eter at the apparent loss
o f the daughter, Persephone, to the underw orld of sleep,
darkness and death; and one w ith the joy o f D em eter at the
return of her daughter in the spring of reawakened conscious
ness. In that tim eless m om ent out o f season, the m ystes can
plunge to the depths and rise to the heights o f godlike feel
ing, yet rem ain at center still Self tim eless, actual, cre
ative. In this m om ent the initiate gives birth to a confidence,
an intense trust in the directive pow er o f life and its pow er
for renewal, adaptation, and evolution transcending ordi
nary human experience and expectation.
Upon deep reflection, perhaps, we too shall find that the
m eaning of such initiation and its experienced truth is all
the more profound in that it does not make the initiate d e
pendent on the favor o f any single pow er or idea, but links
the initiate through an experience o f cosm ic presence with
the great m ovem ents and m om ents o f a divine cosmos.

he Thought Processes (involving the principles and tech

niques o f Concentration, Contem plation, M editation,
and A ssum ption) indicate that the human mind is a constel
lation o f sensory inform ation, feelings and em otions, induc
tive and deductive reasoning, m odern and archaic m em o
ries, intuition and im agination. Thinking can use all of these
faculties and qualities o f the w hole mind. The Rosicrucian
Thought Process can assist in developing mental faculties,
each in their proper place and time, so that each can contrib
ute its part to the whole of our understanding.

Each stage o f the Thought Process contributes to our

experience o f wholeness. Concentration exercises can in
crease aw areness in the objective and subjective worlds. In
contemplation our judgm ent and reason are used to discrimi
nate and evaluate our sensory inputs and im aginative con
structions. By discovering m echanism s o f action and their
practical application, w e learn to m aster ourselves and bal
ance our inner and outer worlds.
In m editation and assum ption, confusion and disjointed
thoughts can melt away, to be replaced by a unifying, health
ful, and loving experience o f the Inner Self. Imaginative
im pressions received in m editation and assum ption give
deeper m eaning to the fruits o f concentration and contem
plation. They can explain the past, give insight into the
present and indicate future possibilities. These psychic im

pressions and inner experiences can offer courses of action,

guide us in decision making, and lead us to new insights to
again be validated by observation, contem plation, and ex
Insight, itself, is a result o f a unification of all thought
processes, including active and passive stages. Since cre
ativity involves both doing and not-doing, w e cannot force
the process. However, through the application o f principles
like these, w e com e to understand the m echanism of cre
ativity. We discover that we can use all of our conscious
abilities to their fullest extent so as to meet lifes challenges
harmoniously. Then, w e can relax the objective mind and
release problem s to the powers o f the Inner Self. Below our
conscious awareness, unconnected thoughts and observa
tions shift and realign themselves, offering a solution or in
spiration often w hen we least expect it one that we can
contem plate further and possibly act upon.
Synchronicity is C.G. Ju n g s term for experiences which
present us w ith m eaningful coincidences in our lives. Syn
chronistic experiences associated with im agination, creativ
ity, and mysticism are often difficult to com municate. Sym
bolic experiences often elude intellectual statements. If, for
exam ple, we were only to set forth a philosophy, we could
proceed by setting forth the concepts involved. If we were
interested in presenting a body o f theoretical knowledge,
we would proceed by presenting the assum ptions, describ
ing the evidence, and moving toward our conclusions in logi
cal terms. We could analyze, delineate, and com m unicate
our position by m eans of intellectual ideas. But in the m ys
tical approach the prim ary material to be com m unicated is
not only intellectual. The material to be com m unicated is a

quality o f our experience. The essence of this com m unica

tion can be a tone or feeling. Tone and feeling are often
w hat is lost in an intellectual statem ent.
In general, the poetic and mystical approach com m uni
cates concepts through the use o f analogies and metaphors.
M any years ago A lfred A dler m ade the rem ark that, Man
knows more than he understands. A dler calls to our atten
tion that, w hile our know ledge o f the world is w orked out
prim arily by m eans of intellect, w e also possess a way of
know ing that operates by som ething other than rational pro
cedures. If intellect and reason can be spoken of as operat
ing on the surface of the mind, then this other aspect of
knowing may lie much deeper. This know ing lies beneath
the surface of conscious awareness. D escribing our experi
ence o f what A dler spoke o f as greater than understand
ing, can be m ost difficult.
To speak o f any experience of the psyche can be diffi
cult. W hen we speak of the levels or p lanes of conscious
ness, w e can understand that we are using an image and
conception o f depth and height only in a m etaphoric sense.
These term s are not m eant literally. This m etaphor of depth
provided a fruitful context of thought ever since Freud be
gan to think in term s of the strata o f the unconscious. Freud,
however, approached the depth o f personality in term s of
repression. This is the idea that a person living in society
has certain urges and m em ories which he cannot bear and is
unwilling either to express, experience, or remember; there
fore, he represses them. O nce they are repressed, Freud
believed that they dropped into the unconscious. In the un
conscious they were supposed to be transformed so that they

w ere no longer expressed in literal form but were sym bol

ized. F reuds m odel provided a basis for a pathology o f the
In contrast to this conception, Ju n g s m odel o f the mind
is sim ilar to the m ystical approach. Jung and the mystic
study the subconscious in term s o f a natural process of
grow th, tran sfo rm atio n , and even tran sm u tatio n o f the
psyche. The m etaphor that is most appropriate is that of the
seed or the unfolding rose. In the seed there is the potential
ity that carries all the possibilities of w hat the full-grown
species can become. Thus, the fullness of the oak tree is
latent in the acorn. Similarly, between the depths and heights
o f man, the m arriage of objective consciousness and the
subconscious produces a new child of the mind the bearer
of hum an potentialities.
This sym bolic child of the mind contains the possibili
ties for developm ents that are present in the individual, but
w hich are not visible because they have not yet becom e
m anifest in life. We cannot see them until they begin, like
the rose, to unfold and fulfill them selves in the outer world.
For this the aspirant is w illing to develop a capacity for ob
serving the inw ard process of grow th w hile it is still in m o
tion. With this also come abilities to distinguish the corre
sponding opportunities for grow th in the outer w orld o f the
senses. A s we become more sensitive, attuning both inwardly
and outwardly, we are able, w ith the balancing force o f con
tem plative reason, to draw these potentialities forward. To
provide an opportunity for this is a prim ary task o f the R osi
crucian experience.

A C hild o f the M in d is a sym bol o f the future. The child

is also sym bolic o f that stage of life when old form s of think
ing are transform ed and acquire a new simplicity. From this
condition o f transform ation arises the conception o f the
m inds child as being sym bolic o f the Inner Self, the M ystic
Center, the Entheos (God or divine force within). The Child
of the M ind is o f the Soul, a product o f the conjunction of
conscious and subconscious. In fact, one often dream s of a
child when a great spiritual change is about to take place.
In Egyptian myth, Osiris (a Soul figure) is dismembered,
taken apart and disassociated. He can be thought o f as a
symbol o f the analytical mind and the left side o f the brain.
Isis (another Soul figure) reassem bles Osiris, puts him back
together and unites with him. She is a symbol of synthesis,
im aginative thought, and the right side o f the brain. The
product o f the m arriage w as Horus, the holy Child. Horus
is a much revered symbol because he has the pow er to en
com pass all that Osiris and Isis separately represent. He
w as also a m ore ancient symbol than either Isis or Osiris.
H orus or the H aw k w as an em blem of the Soul and implied
solar transfiguration. From H orus the figure of the phoenix
was derived. The Phoenix is H orus before the throne of the
M ystical Golden Dawn.
Jung has indicated that such powerful sym bols appear
as spontaneous im ages which em erge from the depth of the
subconscious. They act as vehicles by w hich the potential
ity latent in the subconscious is carried forward as on wings
of thought. The transform ing symbol em bodies the open
future as that future is becom ing the present in the open
child-like recesses o f the individual. The symbol provides

the m otive force by which this potentiality can unfold and

becom e manifest in the world o f form.
From this perspective, it seem s most inadvisable to ap
proach an im aginative symbol only in an analytical way. If
we reduce our inner sym bols to experiences o f the past, we
deprive them o f their potentiality. Relying solely on analy
sis can result in a m ajor error o f interpretation because the
symbol, as a factor of unfoldm ent, does not have its origins
just in our past experience any m ore than the potentials of
an egg are drawn just from the past experience of the chicken
it is about to become. To break the symbol apart and ana
lyze it before it has been com pletely experienced deprives
the symbol o f its pow er for life. Better to let the symbol
live its life first before perform ing an autopsy and dissect
ing it. Thus, a more vital and productive way to w ork with
sym bols and thoughts is to w ork w ith them affirm atively, to
encourage them, nurture them, and draw them forw ard by
giving them life through the principles and techniques of
assumption. By means of such life, the process o f individual
growth and unfoldm ent can proceed, m oving through the
symbol which functions as the active psychic vehicle for
expansion o f consciousness.
M any seekers come to the Rosicrucian O rder feeling
frustrated because their lives seem so m eaningless to them.
They may feel that if they could know the m eaning of life,
they could be more productive, fulfilled, and at peace within
themselves. We w ish to share our knowledge w ith them,
but o f course, w e cannot do this in one easy lesson, or even
in ten lessons for that matter! For w e cannot tell a person

w hat the m eaning of life is. Each person com es to experi

ence the m eaning of life for him self and herself. Each per
son com es to be initiated into a meaningful life, for the ex
perience o f a meaningful life involves an intim ate aw are
A m ajor part o f the meaning of life is contained in the
process of discovering it. Awareness of a m eaningful life
develops from an ongoing growth that is experienced through
an ever-deepening contact w ith actuality, w ith w hat is. To
speak as if this w ere an objective knowledge, like the War
o f 1812 between England and the United States, misses the
point. The m eaning o f life is indeed objective w hen it is
reached, but the way to it is by a path o f subjectivities as
well as objectivities. It is by way o f a marriage o f objective
with the subjective, rational with irrational, analytical with
im aginative. It requires a series o f profound experiences
within the privacy of the psychic self. The m eaning of life
cannot be told. It is a secret, a mystery. It happens to a
person. A know ledge o f the nature of thought and an aw are
ness o f o n es own psyche is valuable in assisting this to hap
pen, but m eaning is a gift that is given to a person from

hrough the study o f intuition the Rosicrucian reaches

th e fro n tie r o f in te lle c tu a l an d s p iritu a l pow er.
Rosicrucians learn that great progress in peo p les lives de
pends on the release and utilization of intuitive powers. No
significant discovery, insight, or creative production has
com e about solely as a result of objective m ental activity.
Laboratory experim ents as well as scores o f interviews with
scientists, w riters, com posers, and artists attest to the fact
that solutions to problem s are achieved only after they have
been released to the subconscious or intuitive faculty of the

Claude M. Bristol and H arold Sherm an, in their book

T.N.T. or the Creative Pow er Within, tell about Thom as Alva
E disons practice o f taking multiple catnaps as he worked
on an invention. W hen he felt blocked, after exerting him
self to the utmost, Edison would lie down on his couch and
fall asleep. He claim s always to have received additional
light on his problem.
The German psychiatrist H erbert Silberer experimented
with this process by putting him self in a borderline state
and trying to think through com plicated problem s he had
been unable to solve in the normal w aking state. He found
that the com plicated problem he w as considering would dis
appear from aw areness and would be replaced by a m ean
ingful form o f sym bolic imagery. One problem Silberer

contem plated w as, If intuition is universal, why do some

people intuit to do one thing, w hile others intuit to do som e
thing else? Silberer wrote:
In a state of drow siness I contemplate an abstract
topic such as the nature o f judgem ent valid for all
people . . . . A struggle between active thinking
and drowsiness sets in. The drow siness becom es
strong enough to disrupt normal thinking and to
allow, in the tw ilight state so produced, the appear
ance of an auto-sym bolic phenom enon. The
content of my thought presents itself im mediately
in the form o f a perceptual picture (for an instant
apparently real): I see a big circle (or transparent
sphere) in the air w ith people around it w hose
heads reach into the circle. This symbol expresses
practically everything I w as thinking of. The
[universal] judgem ent is valid for all people
w ithout exception the circle includes all the
heads. The validity must have its grounds in
com m onality: the heads all belong in the same
hom ogeneous sphere. Not all judgem ents are
[universal]: the body and the lim bs of the people
are outside (below ) the sphere as they stand on the
ground as independent individuals. W hat had
happened? In my drowsiness my abstract ideas
were, w ithout conscious interference, replaced by
a perceptual picture, by a symbol. (See Figure 16)

Silberer goes on to say that he found this picture-think

ing an easier form of thought than rational logic. Silberer

Fig. 16. Silberers sym bolic conception o f human judgments.

conducted extensive experim ents in the borderline state,

considering com plex, abstract thought and w aiting atten
tively for sym bolic im ages to appear. He found that his
thoughts in this state alw ays gave rise to images, thus dem
onstrating to him that the mind autom atically transform s
verbal inform ation into unifying picture symbols. A nother
exam ple Silberer gave is as follows: My thought is: I am to
im prove a halting passage in an essay. Symbol: I see m y

self planing a piece of w ood. He therefore proceeded to

shave w ords from the essay.
In term s of the principles taught by the Rosicrucians,
w hat Silberer did w as to put him self in a receptive, border
line state; he introduced a problem he had already analyzed,
and looked for an answ er to appear as a receptive visualiza
tion. The results of his experiments dem onstrated that prob
lem -solving visualizations are often symbolic.
Imaginative images or symbols that spontaneously come
to our awareness arise from beyond our objective conscious
ness. They come to us from an inner center, from an intui
tive faculty of mind. They do so in their capacity to join
inner and outer worlds, spiritual w ith material, invisible with
visible, macrocosm w ith m icrocosm, im agination w ith ob
jectivity, actuality w ith reality. If w e are w illing, they bring
about for us a m arriage o f the mind.
Sym bolic thinking can be an art of thinking in images
rather than words. An image is expressed as a sym bol to
com m unicate a m eaning beyond the obvious, beyond the
grasp of reason. Because there are innum erable things be
yond the range of objective, hum an understanding, we con
stantly use sym bolic term s to represent concepts (such as
infinity) that we cannot define or fully com prehend. The
symbol, then, is a m echanism for understanding. It forms a
bridge between a metaphysical world in which a Divine Mind
encom passes A ll, and the physical world of the brain and
senses in w hich All can never be perfectly known. In the
physical w orld, no m atter how pow erful a telescope or m i
croscope m an builds, there always rem ains m atter that can
not be seen even w ith the aided eye. The hum an physical

senses, as com plex and m arvelous as they are, are limited in

w hat they can perceive. T herefore, hum an know ledge
gained through the physical senses can never be perfect or
Contrary to popular belief, the scientific method com
bines intuition with objective observation to acquire new
knowledge. New ideas come from intuition, w ithout which
the inform ation w e gather through random observation
w ould be a m eaningless train of facts. Intuition and reason
bring the random observations together into a m eaningful
relationship and into an ordered system. Experim entation
and em pirical observation are m ethods for verifying and
validating the new ideas already hypothesized by the intu
ition, thus adding these ideas into the realm o f new know l
In scientific research the key is to possess the insight
that will enable one to ask the m eaningful question. The
answ er is im plicit in the question. The m eaningful question
is arrived at by transcending the older realities and the physi
cal perceptions that are based on these older realities. The
new symbol the instrum ent o f understanding allow s us
to transcend the lim its o f old realities and perceptions.
Goethe said, In the symbol, the particular represents the
g e n e ra l. . . as a living and m om entary revelation of the in
Intuitive sym bols can reveal the essence o f great truths
that cannot be com prehended by the intellect alone. Sym
bols, by their nature, can resolve paradoxes and create order
from disorder. In flashes o f insight, they provide know l
edge w hich joins dispersed, disparate fragm ents in a unitary

vision. We see, if only for a mom ent, the greater schem e of

things, the unity o f the universe, and our place in it. We see
unity in term s o f form and image corresponding to the ob
jective world surrounding us the only things that are seeable yet we now see these concrete images in a novel,
non-ordinary light.
Intuitive cognition is apt to be unreliable unless preceded
by (1) a w illingness to have a transform ed viewpoint, (2) a
w illingness to m ake an energetic effort to gain information,
and (3) a w illingness to conduct a scientific evaluation of
the idea. The sym bolic model or hypothesis can be evalu
ated by experience in the objective world. Thus, w hile sym
bolic m odels and intuitive hypotheses can be derived by
proceeding stepwise through a process of concentration-contem plation-m editation, w e return to an objective state of
concentration so as to verify the validity of the intuited sym
If we allow it, our process o f thought can be an ascend
ing spiral, for in returning to concentration, more details are
again observed; the return to contem plation reveals even
more about the operation o f the idea being considered; while
a return to the borderline or m editative state may dem on
strate that our intuited symbol can now explain more, and
give m eaning and significance to m ore aspects o f the objec
tive world than we previously realized. A return to the m edi
tative state can also result in the transform ation o f the origi
nal realization into a m ore powerful symbol or model. The
transformed symbol is now m ore pow erful in the sense that
it has the capacity to explain and predict more about nature
(see Figures 17 and 18).

W h e n th e h u m a n
mind approaches a basic
problem such as the na
ture o f matter, observa
tions only provide raw
data with which to begin.
The observations them
selves do not contain the
concepts w ith w hich the
data can be given signifi
cance and meaning. For
ex am p le, a stone or a
solid block o f wood does
not suggest the moving
p a rtic le s o f m a tte r in
term s o f w hich the atom
is conceived. The con
cep tio n o f the ato m ic
theory does not lie in the
w ood, but in the mind of

1<7 .

rig . 17. A m odel o f spiralm gplanes o f

consciousness in which realities can be
continually transformed by the repeated
process ofconcentrative-contemplative-

tne p erso n w h o inter*

pretS w hat is seen. The
im a g e b ro u g h t f o rth
from the intuition proves medi,ative e*Perienceits value by its usefulness in interpreting raw data. U lti
mately, the test o f the image lies in facts o f observation, as
the image o f the universe contained in E insteins General
Theory o f Relativity required an eclipse to validate its in
Even w hen a sym bolic image, as a theory, is verified in
a specific case by external evidence, it still rem ains a w ork

ing symbol w hose truth is not absolute, but relative and

m etaphoric. A symbol is a reality and not an actuality. It is
defined by the sym bolic term s of the governing image, as
the conception o f the atom. This is the sense in w hich
Einstein can say, Physics is an attempt conceptually to grasp
reality as it is thought independent o f its being observed.
The consequence o f this approach followed by physics is a
self-consistent version of reality m arked off by the fram e
w ork of the sym bols it is using. At certain points this ver
sion of reality is tested by external observation, but its esCREAT1VE
D IS C O V E R E D & PR E D IC T E D .



Fig. 18. Correspondence o f the methodologies o f science and Rosicru

cian mysticism. One o f the basic tenets o f both methodologies is the
rejection o f authority and dogma the refusal to accept a statement just
because someone says it is true. Rather, by keeping an open mind to
ward new realities and by using the process o f concentration-contemplation-meditation, individuals come to self-knowledge and a knowl
edge o f se lf

sence lies in the inner logic o f its sym bolic system . In this
sense, Einstein w rote, w e speak of physical reality.
Physical reality as Einstein defines the term , is not the
com m onsense reality of the physical world. It is not the
stone w e stub our toe on. Physical reality is rather the selfconsistent body o f know ledge im plied by the symbol struc
ture o f m odern physics. It is a reality defined by its fram e
w ork o f imagery. No claim is m ade that the im ages portrait
of truth is m ore than relative and partial; but it nonethe
less greatly extends hum an know ledge and w isdom . By
means o f sym bols the Rosicrucian student learns to direct
the forces o f nature.
Just as atom ic physics opened access to a dim ension of
reality that had not been experienced before and made tre
m endous am ounts of energy available to hum ans, so the
grow th and evolution of our personal realities and sym bolic
conceptions contact greater sources of personal strength and
release greater pow ers o f personality. To the Rosicrucian
student, each and every shape, color, object, and action in
the w orld is a visible form o f a vibratory level o f a prim al
thought existing beyond the sensate mind. These visible
form s o f vibration, like sym bols, are capable of com bina
tion and rearrangem ent, giving rise to the innum erable nu
ances of knowledge. If w e view the world o f our senses in
this way, w e can becom e sensible to sim ilar or correspond
ing m om ents w ithin our experience. We can transcend the
lim itations of the physical w orld and enter the w orld o f the
A bsolute. The genuine basis for intuitive sym bolism , then,
is the correspondence linking together orders o f reality, bind
ing them one to another, and consequently extending from
the natural order as a w hole to a Cosm ic Order. By virtue of

this correspondence, the w hole o f nature is but a symbol.

Hence, the genuine significance o f Nature becom es appar
ent as we allow it to be a pointer directing the w illing heart
to an experience of Cosm ic Truth.
The parallel between physics and the Rosicrucian phi
losophy of m ind is that both use symbolic concepts to set
energy free; but there the parallel ends. The quality o f their
application is different. Each leads to a body o f knowledge
regarding its special segm ent o f reality, but the Rosicrucian
conception of mind and psychic reality leads to more than
intellectual know ledge. It leads to disciplines for develop
ing larger personal capacities for experience and fuller par
ticipation in dim ensions o f reality that reach beyond the in

C h a p te r 7


he exploration of the M arriage of the M ind w as under

taken by many people, w ho brought their special ex
pertise and experience to the investigation. During the twelve
years of Mindquest and the A M ORC Research Program, two
people made a special contribution to the study of im agina
tion, sym bolic function, and dream , show ing the relation
ship o f these mental qualities to processes o f thought and
integration. In this chapter, the first section is w ritten by
June Schaa, w ho dem onstrates the im portance o f our im agi
nation to the integration of the whole person. In the second
section, M ichael Bukay indicates how a symbol can perm e
ate our entire life experience. In the third section, w e will
explore mind-body integration, and in the fourth section,
w e will exam ine the contribution o f our sym bolic thinking
to our health. From these discussions, w e will gain the un
derstanding that our im agination is a central feature of
our life experience.


W hy is it that w e cannot foresee clearly, definitely, and

w ithout limit into the future? Perhaps w e limit im agination
to the simple reproduction of what we already know. But
true im agination is the inw ard dream of Soul; it is the poets
mirror in w hich the Cosm ic is reflected. Rosicrucians have

long taught that im agination is the divine gift of Soul. It is

the principle w hich is behind aspiration, the basis for the
four perfect states of being.1 All aspiration is concerned
w ith things that are conceived but not yet attained. Through
this sublim e idealism we can transform the w orld, convert
ing it from w hat we conceive it to be. Im agination sheds
illum ination on the everyday world. W ith its w isdom B en
jam in Franklin invented bifocal eyeglasses and Einstein dis
covered relativity.
Before attem pting to understand the w ays we may use
im agination let us first distinguish it from other form s o f the
mental process. To begin with, im agination is often m is
taken for im aging, a form of visualization that reproduces
mental images.2 Im agination includes im aging, but im ag
ing and visualization need not be a form of imagination:
they are, instead, related to m emory classification. A s an
illustration: Concentrate your awareness on a nearby ob
ject. If it is a tree, for exam ple, notice its colors, textures,
odors, sounds. Now close your eyes. Recollect in detail the
object you observed. This is im aging. On the other hand, if
w e conceive a different use, an alteration or a transform a
tion of our tree or favorite object, then w e w ould be using
im agination.
Im agination is also m istaken at tim es for the active in
ductive and deductive reasoning powers. M inute by minute
w e are going backw ard or forw ard, or both, in thought.
Consciousness is never stationary w hen awake. Through
the use of these subjective powers of reasoning w e are en
abled to ask questions, classify, and evaluate our percep
tions. The more w e reason or contem plate on either the

sensory or im aginative inform ation com ing to us from w ith

out or within, the better we come to understand and utilize
w hat w e experience.
We have pointed out that im agination uses but is not the
same thing as im aging, visualization, inductive, or deduc
tive thinking. Im agination is not the product o f concentra
tion or contem plation, nor is it the passive state of aw are
ness that leads to m editation. Instead, im agination reaches
us through these three major channels o f thought. If not
these things, w hat then is im agination? W hence does it
A ccording to Rosicrucian tradition, im agination is the
supreme acting factor within the subconscious mind. It al
lows us to go beyond the lim itation of space and time. U n
limited im agination uses a vast subconscious storehouse of
memory w hich we refer to as com plete m em ory or Akashic
R eco rd s.3 C reativ e im agination occu rs w hen A kashic
memory com bines w ith intuition to bring together unrelated
but known elem ents in a new and surprising manner.
Complete memory, intuition, and im agination form a
supernal triangle on the im m aterial plane. Ideal im ages ap
pear upon the m irror o f the meditative mind and are pro
cessed by reason, there to becom e the objects of the future.
A s illustration: In his im agination during 1865 Jules Verne
took a w ell-detailed trip to the moon 100 years in advance
o f the actual moon landing. But futuristic ideas can also
start w ith past events. Suppose I were to im agine how the
earliest hum ans lived in prehistoric times. Here I am, then,
imagining w hat seem s to belong to the past. But if in my
conception my im agined idea were to become a reality by

m eans of scientific research, then my idea of the past would

also be a present event, and any proof that w ould substantiate my imagined idea w ould make it a reality in the future.
Schliem ann uncovered Troy because he first im agined it to
be a city that had physical existence.
How may w e encourage the inspiration that com es from
the use of higher imagination? There are several methods
and a few simple exercises we will now explore. The first,
spontaneous imagination, begins w ith an instant impression
out of nowhere one that suddenly pops into mind in con
nection to what we are doing at the moment. In order to
stim ulate spontaneous im agination, try the follow ing exer
cise som etim e today and frequently during the next week.
Becom e especially aware of your surroundings. See your
self realizing what you perceive. This is good observation.
A s you see som ething while w alking, be aware of what it is
that you perceive. Discover the meaning it has for you. Total
concentration on w hat w e observe will open the door for
subtle im pressions to appear spontaneously. Suddenly we
w ill become aware of a way to im prove w hat we observe.
This profound exercise of becom ing observant of the
external w orld, w hile passively registering any intuitive
im pressions that may come, is not done necessarily to bring
about changes in w hat we perceive. Rather, the exercise is
intended to help us develop a healthy memory o f everyday
things, as well as building up an association of intuitive ideas.
By continuous and concentrated observation, we w ill ulti
mately bring forth in the im agination, out o f such experi
ences, a fruitful idea. Such ideas may be practical or inspir
ing; som ething that w ill in some way im prove the lot of
others while adding to the universal harmony.

You may recall that w hile observing an apple fall from a

tree, Newton had an intuitive idea that led to the law of grav
ity. N ew ton com bined spontaneous im agination w ith the
second type o f creative im agining called determ inative.
D eterm inative im agination is directly related to creative ef
fort. It is used when we deliberately plan to bring about a
change or transform ation in something: i.e., w hen we set
out to find a new source o f energy.
Before activating determ inative im agination we should
be clear in our m inds about why we desire to bring about a
new idea or transform ation in som ething. D efining motives
and establishing goals may elim inate building a future prob
lem instead o f a boon for humanity. The next step involves
conducting exhaustive researches into the subject in gen
eral, thus allow ing spontaneous im agination to add changes
to the existing object. W hen the necessary concentration
and contem plation upon the desired subject has been ful
filled, the m ind will naturally seek diversion. Now is the
time to let go o f our mental w ork and allow higher im agi
nation to take over. And w hat better place to let g o than
in the m idst o f nature the infinite source o f cosm ic corre
spondences! N ew ton sat, sim ply adm iring nature, when an
apple fell along w ith the answ er to a tem porarily forgotten
question he had determ ined to solve.
Many of our great and cultural advances have come about
through the use o f spontaneous and determ inative im agina
tion. However, not everything we im agine is capable of
becom ing an inner and an outer reality. The vivifying pow er
of im agination also lies behind fantasy, a word that has been
widely m isunderstood. In the past we have tended to equate
fantasy w ith the unfulfilled, repressed or dream -like char

acter o f subjective memory w hich is no longer conscious.

Instead, true fantasy, as m ystics know it, has its roots in the
higher A kashic m emory of the subconscious. Today m edi
cal science is augm enting the traditional thought about fan
tasy. For example: the m eaning and im portance o f fairy
tales in the lives o f children is being stressed by such noted
psychiatrists as Bruno Bettelheim .4 However, fantasy is not
only a healthy form of im agination for children alone. It
can also be used constructively by adults to bring about a
desired transform ation of personality. Psychologist J. M.
Spiegelm an adds new light to an old concept that w hen we
direct our visualization from the psychological truth of im agi
nation, we release a type of fantasy that reaches the univer
sal, archetypal, and m ythological level.5
New m eanings and understanding come w hen w e are
not afraid to experim ent w ith the im ages that the subcon
scious presents to us. Inspired ideas contain a secret con
nection which the seeker will always find hidden in nature
or history.
Perhaps you have noticed that im agination w hether
spontaneous, determ inative, or m ythological requires the
creative use o f all faculties of mind w orking in harmony.
This proper use o f im agination is well illustrated by the
m edieval alchem ists pursuit o f the P hilosophers Stone.
They taught that the process of creation is perform ed out
wardly through a chem ical operation and inwardly through
active im agination. Old legends read in this new light re
veal new possibilities; old dream s are rapidly passing into
realities. T he dom ain o f the m y stic is an unexplored
dreamland, an endless w onderw orld the synthesis o f the


beautiful and the true: And the m agical moon, w hose golden
orb illum inates it, is the shaping spirit o f im agination.


The circle is perhaps the most im portant mystical sym

bol ever used. Knowledge o f the circle allow ed the A m eri
can Indians to penetrate beyond the veil of sensory illusion,
m ap out the human consciousness, and gain a holistic un
derstanding o f their environm ent. The circle provided deep
insight into the nature o f Self and helped them to achieve
unity o f mind in a system atic way. The m ysticism of the
A m erican Indian has much to offer the m odern person. As
a guide to personal understanding it is as universal today as
it w as hundreds of years ago.
The earliest mystical teachings given to Indian children
concern perception and illusion. For instance, a teacher and
a group o f young Indians might go to the prairie and sit in a
circle. Each child describes the play of light on an eagle
feather placed in the center o f the circle. The children ob
serve that each individual sees a different image of the feather
due to his or her unique position on the circle. They dis
cover that there are as many w ays to perceive the feather as
there are points on a circle. The children also learn that
individual perceptions are much more com plicated than just
position on the circle.
One Indian m ay be near-sighted, another far-sighted.
M any are in-between. Some may be color-blind, and others
com pletely blind. All perceive the feather differently due to
individual differences in their senses.


On still another level, a psychological one, each Indian

sees the feather in a unique way. One Indian may help make
feathered headdresses for the chief, another may be allergic
to feathers, and a third Indian m ay feel neutral tow ard feath
ers. Again, each child in the circle perceives a different
im age o f the feather, this tim e due to past experiences with
Through this simple exercise with the circle, the Indians
taught their children that there is an unlim ited num ber of
w ays to perceive anything. All sense perception is illusory.
W hat is im portant is not the actual nature of w hat is per
ceived, but the understanding of our perceptions and those
o f our brothers and sisters.
The circle, or M edicine W heel as it is called, is the total
universe and can be understood as the m irror in w hich our
consciousness is reflected. The universe is the m irror of
the people, the old teachers say, and each person is a m ir
ror to every other person. Every idea, person, and thing
can be seen as a m irror giving people the opportunity to
discover Self if w e are w illing to see our own reflection.
American Indian mysticism taught that each thing within
the Universe W heel, except man, know s of its harmony with
every other thing. Only we are bom w ith a fragmented view
of the w orld. To achieve harmony we seek to understand
our reflection in the Four G reat Powers of the M edicine
The Indians taught that at birth each person is given at
least one o f the Four Great Powers: w isdom , innocence, il
lum ination, or introspection. The purpose o f our spiritual



illum ination

Fig. 19. The American Indians taught that at birth each person is given
one o f the Four Great Powers o f the M edicine Wheel: wisdom, inno
cence, illumination, or introspection. The purpose o f man's spiritual
existence is to obtain the remaining pow ers and become a whole per

existence is to obtain the remaining gifts and become a whole

The Indians symbolized each gift by a cardinal direc
tion, an animal reflection, and a color (see Figure 19). For
example, there are buffalo people, mice people, eagle people,
and bear people. A buffalo person is born with the gift of
intellect. A buffalo perso n s perception of the world is pri
marily a mental one. Like the north wind and snow, how
ever, a buffalo person is cold. The intellect m akes for a
w ise person, but one without feeling. A buffalo person must
try to include the heart in decision making. This buffalo
person must first seek the gift of the South.

A person born only w ith the gift o f the South perceives

the world like a mouse. Because of their habits, mice have
an intimate touching and feeling relationship w ith the Earth,
but cannot see beyond their im m ediate vision. Mice people
cannot understand all they see and feel because they cannot
connect their experiences with the rest of the world. A m ouse
person might first seek the gift of the East, the far-sighted
vision of the eagle.
Eagle people can see clearly, far and wide, and into the
future. A lthough very perceptive, they understand little of
w hat they see. Eagle people are above it all and seldom
touch the Earth. They are concerned primarily w ith outer
experiences and have little knowledge of their inner world.
An eagle person w ill seek the gifts of the West, North, and
Bear people from the West are introspective. They tend
to run the sam e ideas over and over again in their mind.
Bear people have the ability to look within them selves but
becom e so occupied with inner realities that they fail to see,
understand, and touch the external world. They must seek
the rem aining pow ers to achieve harmony and balance.
To determ ine which of the four pow ers were innate and
which ones w ere to be acquired, the adult Indians carefully
evaluated the ch ild ren s behavior and their accounts of
dream s and visions. W hen the child reached adolescence,
the elders had an accurate understanding of his beginning
place on the M edicine W heel. They constructed a shield
depicting the young persons beginning gift and the powers
he must seek to becom e a w hole person. Essentially, the
shield w as a map o f the youths consciousness that he car

ried everywhere and displayed for others to see. In this way,

fellow seekers would know of each others inherent strengths
and w eaknesses, and could help one another in their spiri
tual quest. The shields brought the Indian people together
with a com mon philosophy and a com m on goal o f living in
harmony with every other thing in the U niverse.6
There are many similarities between the Four Great Pow
ers o f the M edicine W heel and the method o f thought out
lined by concentration-contem plation-m editation7 (see Fig
ure 20). Concentration corresponds to the gift o f the South;
m editation, the gift of the North. C ontem plation involves
both inductive and deductive reasoning. Inductive reason

im agination
m em ory

m echanism o f action
scientific inquiry

creative m anipulation
o f possibilities
application of science
objective sensation
subjective feelings

Fig. 20. There are many similarities between the Four Great Powers o f
the M edicine Wheel and the Rosicrucian method o f concentration, con
templation (inductive and deductive reasoning), and meditation. Both
systems can lead to that knowledge and wisdom perm eating mystic ex

corresponds to the gift o f the West. Deductive reasoning

corresponds to the gift of the East. The Rosicrucian method
o f concentration, contem plation, and m editation is an or
derly and holistic process of study that leads to that know l
edge and w isdom w hich perm eates mystic experience.
The Am erican Indians discovered a universality for the
sym bol of the circle because of their close relationship w ith
the forces of nature. The symbol of the circle provided them
w ith a holistic understanding of their physical environm ent
and a sense of immortality.
To the A m erican Indian, everything the pow er o f the
w orld does is done in a circle. Black Elk, a holy man o f the
O glala Sioux explains, The sky is round, and I have heard
that the Earth is round like a ball, and so are all the stars.
The w ind, in its greatest power, whirls. Birds make their
nests in circles, for theirs is the same religion as ours. The
sun com es forth and goes down again in a circle. The moon


Fig. 21. The teachers among the Indians often constructed medicine
wheels from stones or pebbles placed on the ground. Each stone repre
sented one o f the many things in the Universe. Thus, the wheel or circle
represents the entire Universe.

The Universe is the M irror o f the People, and each person is

a M irror to every other person.

does the sam e, and both are round. Even the seasons form a
great circle in their great changing, and always com e back
again to where they were. The life o f a man is a circle from
childhood to childhood, and so it is in everything where
pow er moves. O ur tepees were round like the nests o f birds,
and these w ere alw ays set in a circle, the nations hoop, a
nest o f many nests, w here the Great Spirit meant for us to
hatch our children.8
The m ovem ents of nature were circular long before the
arrival o f mankind. W hen man arrived, his consciousness
reflected the glories o f the universe, revealing to him the
concept or symbol o f the circle. This symbol reflected back
into the external world in the form of practical applications

such as the tepee, the wheel, and a w orking know ledge of

the cycles o f nature. Then many ancient cultures such as
the American Indian applied the sym bol o f the circle to gain
an understanding of m ans inner world. The circle became
a guide to personal understanding o f the nature o f man, and
m ans place in nature.


The use of imagination and its faculty for symbolic think

ing is essential to those desiring M astery in Self, w hole
ness, and an experience of the M arriage o f the Mind. The
use of sym bol, like the circle, can becom e a w ay of life, a
way of perceiving and integrating experiences, a way of
thinking, a way of wholeness and health.
The creation o f those conditions conducive to harmony
and balance is of param ount im portance to the developm ent
o f the mystic. For this reason the Rosicrucian student learns
to balance correctly what he eats and drinks w ith how he
breathes and thinks. The Rosicrucian student endeavors to
eat a balanced diet, charges the w ater he drinks, and regu
larly uses breathing exercises. He further enhances the posi
tive qualities o f his personality w ith constructive, im agina
tive thinking and m editating. He also plans for adequate
rest, sleep, and exercise.
The Rosicrucian system for attaining harmony and good
health is not new. Some of the ancient Egyptian, Greek,
and Roman mystic philosophers had sim ilar form ulas for
simultaneously developing mind and body. These venerables
believed that the developm ent o f one aided the activity of

the other, that exercise and physical activity could change

the state of o n e s mind; and that conversely, mental and
im aginative activity could change o n es physical and ath
letic com petence. Let us exam ine each of these supposi
tions and observe w hat basis there may be for this point of
Throughout the ages there have been many subjective
reports o f connections between personality and physical fit
ness. Stereotypes o f the athletic personality have often re
sulted. Some observers see the athlete as highly com peti
tive, others see him or her as insensitive or even brutal; ath
letes are said to be fair, sportsm an-like, masculine, arrogant,
genteel, or im m ature, depending on whose assessm ent is
taken. In fact, studies indicate that football coaches even
stereotype players in terms of what position they play based
on supposed personality characteristics, despite personal
ity-test findings that show no relationship between position
and personality. It seem s that such stereotypes are more
related to the observers experiences with various athletes
than to personality factors.
There are a num ber of reports, however, that dem on
strate differences between the personalities o f athletes and
nonathletes. These studies indicate that on the average ath
letes tend to have high levels of leadership qualities, initia
tive, sense o f personal w orth, social maturity, self-confi
dence, and intellectual efficiency. For instance, personality
studies at West Point Academ y indicated that West Point
athletes were more social, dominant, enthusiastic, adven
turesom e, tough-m inded, group-oriented, and sophisticated
than nonathletes at the sam e institution. The C uretonH eusner study o f O lym pic cham pions indicated that these

cham pions tended to be more intelligent, em otionally stable,

dom inant, venturesom e, and much m ore self-assured than
others. They also tended to disregard rules and reject group
standards. D espite some differences and divergence in the
findings of these and other studies, all seem to conclude
that the physically fit person tends to be more em otionally
stable, extraverted, and self-assured than his inactive coun
W hile on the surface such studies seem to dem onstrate
a relationship between physical fitness and personality, some
im portant questions remain. First, there is the fundam ental
problem of cause and effect. The personality of the athlete
may be interpreted as a direct effect o f his physical condi
tion and participation in athletics. His personality may be
said to be an effect, to some degree, o f the special highpressure social and psychological environm ent of com peti
tive athletics. Or, on the other hand, personality traits may
be a cause of success in athletics, not an effect. The person
with certain personality traits will be attracted to athletics

emotional stability



Table 6. The Catteal 16 Personality Factor Questionnaire evaluates the

intensity o f 16 major personality source traits or individual personality
factors, rating each on a ten-point scale. A score on any factor m ust be
higher than 6 or lower than 4 to be considered significantly "high or
low. O f the 16 personality factors, Ism ail fo u n d that exercises influ
enced emotional stability, imagination, guilt, and self-sufficiency.

w hile those w ho lack these traits will drop out. In support

o f this latter view, research indicated that personality traits
vary am ong different sports and especially between persons
in individual sports versus persons in team sports. Other
com plications arise, though, from the fact that these studies
either dealt w ith adolescents having malleable personalities
or w ith sports stars at the peak o f their careers. H ence, these
studies do not prove that exercise can change personality or
influence the mind, and they do not reveal w hat is cause and
w hat is effect.
Professor A. H. Ismail at Purdue U niversity in a recent
study m ay have laid to rest some o f these criticism s. He
adm inistered the Cattell 16 Personality Inventory (see Table
6) to middle-aged participants before a physical-fitness pro
gram, and then again four m onths later. The fitness pro
gram consisted o f the num bers 1 1/2 hours three tim es a
w eek of group calisthenics, supervised running and a p e
riod o f either swim m ing or team sports. Twenty-eight par
ticipants w ere divided into tw o groups of fourteen depend
ing on high or low physical fitness at the start of the training
period. Physical fitness criteria consisted of: exercise heart
rate, percent lean body mass, m aximal oxygen intake cor
rected by lean body mass, subm axim al m inute volum e of
ventilation corrected by body w eight and resting diastolic
blood pressure.
A com parison of personality factors at the start showed
that the high-fitness group had significantly higher scores
only on em otional stability and imagination.
A second com parison o f personality factors at the con
clusion o f the program revealed that the low -fitness groups

score on em otional stability had increased so markedly that

there no longer w as a significant difference between the two
groups on that factor. A high score on this factor is associ
ated with em otional maturity, calmness, the ability to per
ceive reality accurately despite em otional involvement, and
with restraint in avoiding difficulties; low scores show a ten
dency to be affected by feelings and are som ewhat related
to, but not identical with general neuroticism. The low fit
ness groups score also showed increased im aginativeness,
but as a group they still were not as strong as the high-fitness group. Im agination is a subtle trait. People in the high
im aginative factor seemed to have an intense subjective and
inner mental life; they are often described as unconventional,
absorbed in ideas, enthralled by inner creations, and are gen
erally enthusiastic.
Self-sufficiency was greatly increased in the low-fitness
groups even beyond that of the high-fitness group. High
scores in self-sufficiency indicate resourcefulness and in
troversion, and such a person is likely to be resolute and
accustom ed to m aking his own decisions. The low-fitness
group also dem onstrated a modest increase in proneness to
guilt w hich may have been due either to guilt at taking time
away from usual business activities or guilt at being con
fronted w ith the problem of physical unfitness.
W hile it may be difficult to explain all these changes
and differences, two broad interpretations are immediately
apparent. There can be a direct physical effect and benefit
of conditioning due to exercise, such as in increased blood
circulation to the brain, and there can be a psychological
effect on personality w hich may be the result of setting,

m eeting, and conquering goals. Finally, both o f these fac

tors m ay interact w ith, reinforce, and facilitate each other.
Ism ails study confirm s w hat exercise enthusiasts have
claim ed for thousands o f years: that physical activity can
rapidly change the state o f o n es m ind, and that the effect on
the m ind can be o f greater im portance and benefit than sim
ply the value o f exercise to the body. This study im plies
that in only three m onths one can im prove self-confidence,
stability, and im agination by m eans o f physical activity. But
w hat about the reverse condition? Can proper use o f the
im agination, mental stability, and self-confidence increase
athletic prowess?
M any research studies in recent years have dem onstrated
the value of visualizing or mental practice o f an upcom ing
situation or the sym bolic rehearsal of a physical activity in
the absence o f any gross m uscular m ovem ent. The classic
experim ent regarding mental practice w as reported by A us
tralian psychologist A lan Richardson concerning the effects
of visualization on free-throw scores o f basketball players.
The study involved three groups o f students chosen at ran
dom, none of w hom had ever practiced visualization.
The first group practiced m aking free-throw s every day
for tw enty days. The second group m ade free-throw s on the
first and tw entieth days, w ith no practice in between. The
third group also m ade free-throw s on the first and last days,
but, in addition, they spent twenty m inutes a day im agining
sinking baskets. A s in the external w orld, w hen these stu
dents m entally missed, they tried to correct their aim on the
next shot. The first group, w ho actually practiced, im proved
24% betw een the first and last day. The second group, who

had done no practice o f any kind, did not im prove at all.

The third group, w ho visualized throw ing the ball through
the basket, im proved 23% . Sim ilar studies involving dart
throw ing and other m otor activities show the sam e kind of
Richardson noted that vividness o f im agery am ong the
mental practicers is less im portant than their ability to con
trol the image. In other w ords, for visualizers to benefit
from mental practice, it is not necessary for their image to
be as real as life, but it is im portant for them to be able to
picture each p a rt o f the free-throw. Richardson also con
cluded (as did the ancient R osicrucians) that mental prac
tice is more effective if the visualizer feels as well as sees
the activity he is sym bolically practicing. For exam ple, a
person picturing free-throw s w ould have better results if he
felt the ball in his hands and heard the ball bounce, as
well as saw the bail drop through the basket.
M any professional athletes, in thinking over their rea
sons for success, have realized the im portance of holding
im ages in the mind. A num ber of athletes have w ritten books
about and developed w hole teaching system s based on v i
sualization. A lex M orrison in his book B etter G o lf Without
P ractice says a person m ust have a clear mental im age o f
the correct swing, and be able to visualize it, before he can
do it successfully. Ben Hogan has described m entally re
hearsing each shot, feeling the club head striking the ball,
and feeling him self follow through in the correct manner.
Johnny Bulla, another professional golfer, believed in pic
turing the end result. H e instructed people to see m entally
their ball dropping in the cup, to know that it would happen.

In The Inner G am e o f Tennis W. Timothy G allwey in

structs people to picture hitting the ball w here they w ant it
to go and then let it happen (in Rosicrucian term inology this
is called release):

. . . stand on the base line, breathe deeply a few

tim es and relax. Look at the can [target for the
exercise]. Then visualize the path o f the ball from
your racket to the can. See the ball hitting the can
right on the label. If you like, shut your eyes and
im agine yourself serving and the ball hitting the
can. Do this several times. If in your im agination
the ball m isses the can, thats all right; repeat the
image a few tim es until the ball hits the target.
N ow take no thought o f how you should hit the
ball. D ont try to hit the target. A sk your body . . .
to do w hatever is necessary to hit the can, then let
it do it. Exercise no control; correct for no im ag
ined bad habits. H aving program m ed yourself
with the desired flight of the ball, simply trust your
body to do it.
Studies show that im aginative mental practice can im
prove self-confidence. But not only does visualization in
crease confidence, it also directly effects muscles. In his
experim ents the physiologist Edm und Jacobson showed that
a persons m uscles dem onstrated sm all (invisible) but de
tectable am ounts o f electrical activity associated w ith m ove
m ent when that person im agined a specific activity. Thus, a
person m ay develop m uscle m em ory o f an activity and bet

ter coordination sim ply by im agining that activity, as well

as by engaging in it.
W hat is apparent from studies such as these is not only
that the m inds activities affect the body and the bodys ac
tivities affect the mind, but that both reinforce each other.
The process of visualization and release is the key, for it is
hum an im agination that allow s the interaction o f both body
and mind. Both physical and mental exercise give us the
opportunity to use and develop our im agination. Learning
to rely on the Inner S elf and the conditions w hich the Inner
S elf can im agine and direct is w hat builds self-confidence,
em otional stability, and self-assurance.
The Rosicrucian principles of visualization, release, and
inner experience can be broadly applied in every aspect of
our daily life. B etter physical condition and im proved per
sonality characteristics are but exam ples of w hat can result
from such application. The principles, the process, and the
technique are lim ited only by our im agination.


The use o f sym bolic thinking and psychic energization

techniques for physical health and healing dates back to well
before the rise o f experim ental science. In fact, visualiza
tion may be the oldest healing technique em ployed by the
ancients. The earliest records of such techniques are found
on cuneiform slabs from Babylonia and Sumeria, and on
tem ple w alls and papyri o f ancient Egypt. We might as
sume that there were antecedents for these techniques among
ancient aboriginal tribes. These techniques may still be prac

ticed am ong the aboriginal tribes today. The practice of the

healing art in these tribes centers around their shamans, spe
cial mem bers o f the tribe w ho are believed to have the power
to heal diseases. Sham ans can believe they are in contact
w ith tribal spirits through dream s, visions, and m ystical ex
periences that is, through form s o f sym bolic thinking and
visualization. Sham ans heal through sym bolic cerem onies
and rituals in w hich disease-causing, m alevolent spirits are
sym bolized, im aged, and confronted by im ages of a pow er
ful, positive force. By this m eans, the pow er of the m alevo
lent spirit is dissipated. The m ask (or persona) is the con
crete form o f a sham ans spiritual visualization.
A ncient civilizations used sym bolic thinking in sim ilar
w ays. In Egypt, Babylonia, and A ssyria, people believed
illness w as caused by evil spirits. Treatm ent constituted an
appeal to the deities to exorcise a dem on from the patient.
Special priests acted as diagnosticians and interpreted signs
from the sun and storm gods. Significantly, these priests
referred to their own dreams. T he patient also might be
encouraged to receive a healing dream by sleeping in the
A ncient G reek, Indian, and Oriental civilizations used
te c h n iq u e s fo r h e a lin g s im ila r to th e E g y p tia n an d
Babylonian ones. In their healing cerem onies, the magician-priest w ould perform incantations and prayers, and also
use dream s, herbal rem edies, and devices invested w ith
magic. In these healing system s, disease, visualized in the
im age of a dem on, w as exorcised by a figure o f authority, a
physician-priest. T hat figure derived authority from his
ability to visualize an infinitely higher authority, a spirit, or

god. Therefore, the god w as believed to heal through the

However, evolving alongside this authoritative m ode of
healing w as a m ore subjective, mystical philosophy based
on people experiencing their ow n im agery and the flow of
psychic energies w ithin them selves. This m ystical tradition
perm eated the thought o f H erm etic philosophers in Egypt,
Platonic philosophers in Greece, Sufis in Persia, and B ud
dhists and H indus in India and the Orient. In the M iddle
A ges in Europe it expressed itself in the m ysticism of C hris
tian Gnostics, Jew ish Qabbalists, and the secret m ystical or
ders like the Rosicrucians.
The philosophers in these groups held in com mon a sym
bolic im age o f a spiritual center w hich form ed the universe.
They believed that this sym bolic center could be touched
by individuals through their use o f visualization and m edi
tation. These philosophers held im ages that supported their
belief in the prim acy of spirit over matter, of mind over body;
they believed that m atter is a m anifestation o f spirit. They
believed that sym bolic thinking could m anifest itself as ei
ther health or disease in the body. Just as a skill in basket
ball or tennis can be im proved through the use o f inner re
hearsals in visualization and m editation, so too the body can
respond to attitude and symbolic imagery in matters of health.
In m odern term s, then, w hat is sym bolically experienced in
the m ind can have profound effects in the body.
The m odem basis o f Rosicrucian health and healing in
struction draws heavily on the Nodin manuscript. This in
struction dates from about A .D . 1350. However, the m ate
rial which it presented is far older than that date, possibly

going back to the tim e o f Plato, A naxagoras, and Plotinus of

Greece, and the H erm etic tradition o f Egypt. In essence it
says: there is One creative force in the universe, a divine
mind. This creative force or D ivine M ind is o f a vibratory
nature and it separates into a positive and negative polarity.
The im age conveyed by the N odin m anuscript is of this Vi
tal Source stream ing to us through our Sun, although it was
thought that the actual force com ing through our Sun origi
nated in a far more rem ote area, a central universal source.
Rosicrucian studies go into great detail concerning the o p
erations o f these tw o polarities.
A balance o f these two aspects is experienced in the body
as harmonium. Harmonium manifests as vital, vibrant health.
From the Rosicrucian concept, a lack of harm onium or dis
harmony is an im balance between these tw o aspects, and
this im balance perm its the condition o f disease or ill health
to arise and m anifest. In this view, ill health has its begin
ning in the psychic or im m aterial part o f man. To the R osi
crucian harmony is thus param ount to the healing processes.
Once harm ony is disrupted, the Rosicrucian w orks on bal
ancing the positive and negative aspects. The positive p o
larity in the body is enhanced by im aginative thinking, a
positive attribute o f M ind, and by breathing air. Negative
polarity is given to the body by the material elem ents o f the
Earth taken into it, by the eating of proper food and by the
drinking o f water. W hen the individual learns to balance
correctly w hat he eats and drinks w ith how he breathes and
thinks, Rosicrucians have observed that harm ony and health
is experienced.
There is also another law that Rosicrucians associate with
the subconscious mind and the process o f visualization. It

states that w hen a final stage or end result is visualized or

suggested, the subconscious mind finds the m eans for car
rying out the directive. U sually the subconscious means is
by way of the autonom ic nervous system . This process is a
double-edged sword, for it also m eans that w ith self-im ages
containing negative elem ents o f fear, frustration, and de
pression we create our own discontent and poor health. In
chronic disease the process is intensified as the patient comes
to believe that he w ill never be able to overcom e his poor
condition. Essentially then, the Rosicrucian path of healing
outlined in the Nodin m anuscript im plies that we ourselves
are responsible for the conditions o f our life, and that if we
are to secure health and harmony w e m ust first m aster our
selves and attain self-reliance.
To sum m arize w hat w e have said so far: W hat the mind
im agines can have a strong influence upon the body. This
directive influence can be either constructive or destructive;
it can raise us up to our highest potential, or it can pull us
down into the depths of illness and despair. The choice of
image is ours.
M edieval alchem ists believed that the im pure body and
mind could be purified of negative im agery and conditions.
Purification involves separation o f the different symbolic
im ages in a persons consciousness. Some alchem ists may
have used the chem ical m etaphor to represent mental trans
mutation. The im age of a substance or part o f the body
becom ing purer and purer is an ancient and very potent heal
ing visualization.
The alchem ist know n as Paracelsus w as a Renaissance
physician w hose m edicine em bodied the link between m ys

ticism and science. Paracelsus w orked in the early 1500s

in Switzerland. He is considered the father o f m odern drug
therapy and scientific medicine. N evertheless, Paracelsus
opposed the idea o f separating the soul or vital essence from
the healing process. Like many Rosicrucians before and
after him, Paracelsus advocated what today is referred to as
holistic healing. A m ong his m edical theories, Paracelsus
held that im agination and faith were the cause o f natural
phenom ena, that im agination produces disease in hum ans
and animals, and it may cure them. To Paracelsus, im agina
tion is the creative pow er in man.
Since Paracelsus time mental and physical m ethods of
healing have divided into two distinct system s. M edical
approaches in the form o f drug therapy and surgery have
grown to be the dominant authoritative treatment in the West.
Yet, traditions of mental healing have also continued. Since
1900 attempts to integrate the two separate approaches have
appeared and explorations of the m inds role in healing have
been made. Physicians have long recognized the efficacy
of the placebo, a substance having no known pharm acologi
cal action, yet which may still w ork in both physical and
mental conditions. In one placebo study patients hospital
ized w ith bleeding ulcers showed a lasting 70% im prove
m ent w hen the doctors gave them an injection o f distilled
w ater and assured them that it w as a new m edication that
w ould cure them. The patients expectations played a strong
part in effecting relief from their symptoms. In another study
patients were given a drug that normally induces vomiting
and nausea. But patients were told that the drug w ould stop
the sym ptom s of nausea and vom iting they w ere already
experiencing, and it did!

One may postulate that even a placebo, or ineffective

drug, can becom e a sym bol of healing. It is as if the symbol
triggers in the patient a subconscious, healing image that
produces a healing. The fact that the drug symbol has been
adm inistered to the patient by a doctor lends authority to the
patients own visualization of the dru g s healing effective
M any of us may experience exam ples of body and mind
interaction in our own daily lives. For exam ple, w hen we
are frightened, our body responds w ith an increased heartrate, more rapid breathing, butterflies in our stomach, and
increased sweating. These reactions are called the fig h t or
flig h t response. These reactions ready the body for action
by stim ulating the sym pathetic division of the autonomic
nervous system and the adrenal glands. In fact, whenever
we perceive a threat in either our inner or outer world, our
body will be ready to fight or run.
Blushing and sexual arousal are other com mon examples
of a body response to stim uli perceived in our mind. Our
body reacts regardless of w hether the stim ulation has oc
curred in the external w orld or is an image held in the mind.
Just as we have experienced fear and other form s of ex
citation, w e also experience feelings associated with relax
ation. These subtle feelings are the result of parasym pa
thetic activation, and include slow ing of the heart rate, slow
ing o f breathing, and lack of tension in skeletal muscles.
During relaxation almost every cell in the body can par
ticipate by reducing its metabolism. This is reflected in a
13% reduction in oxygen consum ption. In contrast, during

sleep oxygen consum ption only decreases by 5% . Blood

lactate levels are also reduced and continue at low levels for
hours afterward. This is significant because in high con
centrations, blood lactate is associated w ith anxiety.
Chronic stress and strong, negative emotions such as fear,
anxiety, anger, desperation, despair, and even more subtle
forms o f chronic anger as im patience, irritation, grief and
disappointm ent, can all lead to stress diseases such as hy
pertension, heart and auto-imm une diseases. Relaxation can
reduce chronic stress and susceptibility to such diseases.
Sym bolic healing im ages are enhanced by states o f deep
relaxation where we have let go of anger and fear. The state
of relaxation in itself m ay also contribute to the creation of
harmony, balancing active and receptive qualities o f life
Besides affecting body physiology and m etabolism , re
laxation, visualization, and sym bolic thinking can affect the
electric and m agnetic energy fields surrounding the body.
For instance, people have a negative electric potential of 3
to 10 m illivolts between the left and right side o f the body.
W hile relaxing, visualizing, and w orking w ith sym bolic im
ages, there is a balancing effect with this potential gradient
dropping to -1 mv or less. Conversely, mental anxiety, stress,
illness, or trauma can raise these potential gradients to above
-20 mv. High potentials are initiated in response to injury
and are lowered as repair is com pleted.
The practicing Rosicrucian student uses both electro
m agnetic and vital energies in conjunction w ith healing vi
sualizations and sym bolic imagery. The understanding of
self-transform ation is an ancient study, and continues to

occupy the m inds of those seeking an understanding of har

mony and peace, and a deeper knowledge of Self.


N europsychobiology has been referred to as one of the

last frontiers o f hum an endeavor. The idea of com prehend
ing how our own m ind and brain works is too com pelling to
resist. This seems to hold true whether we examine the physi
cal m echanism s for objective and subjective reception of
sense perceptions and feelings; or w hether we look at the
mental faculty of discrim ination with its deductive and in
ductive reason by w hich w e evaluate ideas and perceptions;
or w hether w e look beyond the physical and mental, to the
higher faculty o f im agination supported by its dual ele
ments of m em ory and intuition.
By this higher faculty of im agination, memory, and
intuition, w e are able to visualize. We can com prehend,
create, and transform ideas and images, as well as manifest
these conditions and attitudes as a harmony either in the

mind, the body, or our world. We do this by plunging deep

into the pool of our subconscious m emory and then bring
ing to the surface of im agination our slippery thoughts, im
ages, and ideals. W hile w e reflect upon the im aged thought
caught in the mirrored surface o f im agination, the intuition
can descend to penetrate, to inspire, to inflame this thought
into new and transcendent forms.
The intuition is silent and invisible; the observer, we
w ho are reflecting in im agination, may only perceive that
our ideas and thoughts seem to take on a life o f their own;
that as w e reflect or visualize, the im ages grow and mature
as o f themselves, bringing w ith them harm onious and star
tling changes, and bearing a m any-colored fruit w hich trans
ports the observer to an ever-greater insight, understanding,
wisdom , and good health. W ith use and practice, we can
develop our capacities for em ploying memory, im agination,
and intuition, and thus com e to experience the harmony
present in our inner and outer worlds.


oets, artists, and creative people of all kinds receive ideas

through subconscious and sym bolizing functions o f the
mind. For instance, during a receptive state a w riter may
experience a relaxed attention or a relaxed anticipation
and then also feel the ideas just came to m e. Some poets
feel that their poetic im ages arise from their subconscious,
w hile others feel that the im ages com e from outside them
selves. Some ancient people symbolized the source of ideas
as a goddess or a m use, and in some cases as a daem on, a
genie, or the Entheos, that is, the G od Within.
Regardless of the ultimate source of creative ideas, the
creative process itself has often been observed to consist of
four stages. The four-stage theory o f creativity is prevalent
in many m ystical schools and is w idely accepted by schol
ars in the field of creativity. In the m odern w orld, these four
stages are thought to be based on the accounts of famous
peoples creative experiences, but there are analogous de
scrip tio n s in the four creative w o rld s o f the m edieval
Qabalahy the P aut N etura of the ancient Egyptians, and in
the Thought Process discussed in this book.
In the first stage of creative experience people observe,
consciously collect data, ideas, and techniques, and m ethodi
cally file aw ay potential images. In this first stage they get
together the tools and raw m aterials that seem potentially



Fig. 22. The Phases o f Creative Experience.

applicable to the creative challenges they are facing. Dur

ing this preparatory stage a persons mood can often be that
o f excitem ent and perplexity.
The second stage o f creative experience can be called
incubation. In this stage, creative people release or let
go their conscious hold on the problem . They may rest,
relax, or turn their attention in another direction. During
this stage im ages in the subconscious shift and realign them
selves. This is the critical stage in creativity. In the incuba
tion stage w riters may get sudden glim pses o f parts o f the
solution they are seeking.
The third stage can be called illumination. The solution
or inspiration most often spontaneously occurs in this stage
of illum ination, often at an unexpected mom ent, usually
accom panied by feelings of certainty and joy. In the brain,
the limbic system is responsible for, first, the sensory as
pects of the experience of illumination (sometimes described

literally as a sensation of a light going on), and second, for

the experience of certainty. A s one creative person puts it,
I simply know that 1 know. This is the m om ent o f discov
ery; the m om ent when the w riter sees the com plete outline
of a new com position or a poet records the central lines of a
new poem. There is a sense of unity and w holeness as all
the separate parts come together in a new and cohesive form.
The fourth and final stage can be called verification or
revision. In this stage writers w ork out the details and make
the ideas m anifest in a form or structure. Like the first stage
this is a stage o f keen observation, o f effort and skill. But
w hereas in the first stage ideas and techniques are gathered,
in the fourth stage they are em ployed. Verification, like
preparation, is largely felt to be a conscious process. H ow
ever, in the stage o f verification the im agined image is like
an invisible mold onto which w e superim pose and manifest
content and technique.
For a scientist, this last stage involves organizing the
data and even conducting experim ents w hich w ill prove, il
lustrate, and dem onstrate his theory. For a sculptor this stage
can involve solving the technical problem s o f pouring the
bronze and polishing the finished product. For a w riter or a
poet it also means dealing w ith m atters o f technique and
polish. Has the writer used the very best w ord to convey the
idea and force o f em otion behind the idea? Have needless
words been om itted, ie., adverbs and adjectives? Is each
sentence tailored, precise, and contributory to the purpose
o f the whole? Is the idea com plete? D oes the ending com
plete the beginning? Or, are there m issing parts, breaks yet
to be meditated upon, visualized, and brought to com ple

To sum m arize w hat has been said so far, the creative

ideas for our w riting, as w ell as the creative developm ent of
new or appropriate w riting techniques w ill be found in the
subconscious m ind follow ing an appropriate period of in
cubation. To this process then, the incubation stage is the
most im portant one, although the stages of preparation, illu
m ination, and verification are also essential. The creative
idea w ill com e to consciousness (be born follow ing the
proper incubation) in a mom ent o f illumination. This m o
ment is thought to take place in a psychic state of nonordinary or altered consciousness.
M editation or an openness to sym bolic thinking is a
means o f putting ourselves into this receptive state of mind
specifically becom ing aware of im ages arising out of the
subconscious. In terms of creativity, the im ages experienced
are unique form s of im ages or relationships that the subcon
scious mind transform s or transm utes in its natural tendency
to resolve our perception of problem s. By means o f such
transformations of attitude, outlook, and reality, w e can come
to experience the order and the harm ony present in the uni
verse. The m om ent o f illum ination is in itself a m ystical
experience a dense, w ordless, sensory experience (vari
ously filled w ith light, sound, smell, tactile and taste sensa
tions) o f a highly com plicated concept.
A s practiced by Rosicrucian students, creative visual
ization is also a technique o f m anifesting a definite future
condition by producing its sym ptom s in the present. W hen
w e dem onstrate the pattern of a condition in the present, we
open possibilities for its unfoldm ent and full manifestation.
In dem onstrating a new pattern, w e give direction to the

unfoldm ent in our life. We are initiating a condition which

can lead to surprises and vivid experiences.
D ecide on som ething you would like to be such as the
kind o f creative w riter that is already a seed within you.
How do you feel as a creative w riter? Feeling this way,
w hat actions do you see yourself taking? W hat abilities and
skills does this creative writer, w hich is you, manifest? How
does this creative w riter do w hat he or she does? Then ask
yourself how you already do sim ilar or analogous things in
other aspects o f your life. If both you and others are doing
sim ilar kinds o f things then there must be a universal prin
ciple involved. W hen you identify the principle, you will
suddenly find that you can more easily apply it to your w rit
ing just as you already apply it to other aspects of your life.
In other w ords, in preparation we decide on something
we w ould like to be. We outline the sym ptom s and charac
teristics o f that being. Then we let g o of the details. In
illum ination w e let the visualization o f the outline as a
w hole come to us and we feel w hat it would be like to be
a w hole person exhibiting the characteristics o f this type of
creativity. Then we validate our inner experience. We be
have in a m anner w hich indicates to us that we are indeed
the kind o f person or being that we visualized. We can as
sume the characteristics and feelings o f our inner experi
ence in everyday life. We can use our outline to guide our
actions and reactions, and, even more, we can relive our
intuitive feelings. If w e fall away from our vision or forget
to feel the way a m aster writer-craftsm an feels, we do not
have to berate ourself. We can sim ply observe, learn, and
refocus our attention on the guiding vision and inner feel
ing w hich w e experienced in our visualizations and m edi

tations. A s a silent observer, w e can sim ply watch to see

how soon we becom e as w e set out to be.
W hen w e are truly seeking to im prove ourselves, then
we are really living! The essence of life is insight, creativ
ity, originality, and flux. Nothing, not even oneself, remains
the same. This is the beauty o f existence. A s w e learn to
use our full psychic awareness and move our lives into har
mony w ith each circum stance w e encounter in life, w e dis
cover that we are privileged to experience the ever-new, ex
citing motion of the Cosmic. We are all cosm ic instrum ents
and have the capacity to dem onstrate that instrumentality.
Changes that w e experience w ithin ourselves, in our think
ing, and in the way w e feel about ourselves, also reflect out
side our lives, too.
If you want to be a writer, then be a w riter now. Assume
now the characteristics o f a writer. Write! D o not be con
cerned w ith what you write, ju st w rite, write and write some
more. The more you write w ithout judgm ent and self-criticism during this initial creative stage, the more you w ill learn
about w riting and about yourself. Before long you w ill be
writing more and m ore w hat needs to be w ritten and you
w ill becom e an ever-m ore effective agent of cosm ic har
mony. Your creative thought, your creative solutions, and
your creative activities will in them selves create harmony
in your world.
In living the creative life, w e advance on a journey that
shows us new w ays to live, new w ays to think, and new
w ays to respond. The creativity and originality that you
will dem onstrate as a w riter w ill take hold of the core of
your being and prepare your higher faculties of mind for

real enjoyment and satisfaction. Your own awareness, imagi

nation, and attunem ent are your vehicles for reaching your
personal destination. Truly, the im aginative pow er of visu
alization, release, and inner experience can be broadly ap
plied in every aspect of daily life, yet even if you only cre
atively prepare, incubate, illuminate, and apply these prin
ciples in one aspect o f your life, you w ill still have effects
on your w hole life and world.


W hen we participate in creative processes, we can ex

plore countless num bers of possible patterns before finally
settling on an idea. M any o f us, however, encounter em o
tional resistance to the flow o f creative possibilities. We
dem and of our m inds an im m ediate, logical, finished prod
uct that stifles creative exploration. M ost o f us do not lack
ideas. WTiat w e lack is a rapid and direct means o f getting
in touch w ith those ideas. Is there a m agic key for unlock
ing those secret reservoirs of im aginative power?
One m agic key described by G abriele R ico is a creative
process called clustering. A sim ilar process using patterns
is term ed m ind m apping by Tony Buzan.2 Both techniques
use the right brains ability to image and synthesize. Clus
tering and m ind m apping temporarily suspend the normally
dominant left-brain activity that is logical and orderly. These
are non-linear brain-storm ing processes akin to free asso
ciation. Invisible ideas become visible, flashing out in light
ning-like associations that allow new patterns o f ideas to

Fig. 23. D en a s Cluster and vignette. Letting go means being de

tached from life's pressures and personal problems so I can have a bet
ter perspective on people and situationsfinding happiness in giving,
no matter how sm all or insignificant. It means creating in my mind the
dreams that I may at times fin d out o f reach or feel underserving of.
Letting go means playfulness by not taking life s burdens too seriously
and knowing that there is also humor. I should take time out to feed my
soul with laughter, loving, and dancing. These things will open me up
to have another perspective in life. In letting go I may fin d my answers
through meditation. When I do this I am totally relaxed. I become like
the wind. M y burdens are behind me and / fe e l light and free. M y astral
body has no boundaries or limitations. I flo w easily towards a better
understanding. Dena

Initially, thinkers accustom ed to a logical, step-by-step

approach find clustering unsettling. A frequently made re
m ark is, This is crazy. W here is this taking m e? With
experience, however, most thinkers eventually discover that
they can explore creative ideas w ithout first know ing the
who, w hat, w here, why, and w hen. They find that cre
ative exploration is a practical, exciting, and ultim ately in
spiring adventure.
In one Rose-Croix U niversity class, students w ere in
troduced to the clustering process. The students drew a circle
in the center of a clean page. In this circle they placed a
seed or nuclear idea. Then they opened them selves to
any thoughts, ideas, im ages, feelings, or em otions that this
seed evoked. In their case the seed idea was the prin
ciple of letting go. Ideas associated with letting go
made a splash in the students m inds and were quickly jo t
ted down on the paper and circled, w ith the circled ideas
radiating outw ard from the seed idea like ripples in a pool
(see figures 23 and 24). Some associations triggered other
associations, and new circles radiated out from the second
ary ideas. These secondary ideas often spread to yet other
associations in a continuous, rapidly expanding ripple ef
fect. (For a step-by-step explanation o f the clustering pro
cess, please see A ppendix 3.)
In clustering, each association leads inevitably to the next
w ith a connection o f its own even though the analytical left
brain may not perceive the logic. These sudden subcon
scious associations m ake the connections that create the
m arvelous com plexity of im ages and their rich em otional
qualities. W hen captured on paper these associations either

Fig. 24. Kurt's Cluster.

suddenly or gradually reveal new patterns and m eanings

arising from an apparent chaos.
Northrop Frye, the literary critic, observed that any prin
ciple or idea can become a storm center of meanings, sounds
and associations radiating out indefinitely like ripples in a
<3 Fig. 24. "Letting go means / fe e l warm inside, that I am able to
love people as they are, and not as I expect or want them to be.
"L et go and open uprisk. That is I what I am doing being ten
der, playing, having intimate relationships, fun. I risk being turned
down. I don tfe e l that is risky because I am letting the life energy flow
outwards through everybody, everything on its omnidirectional path.
I let go and merge with life, with people enjoying life, letting the
creative impulses flo w through me outwards towards the world, estab
lishing resonance in others, opening them to the cosmic reality, to higher
planes o f being, o f creativity and consciousness.
I allow m yself to stay in a feeling o f nothingness and Peace Pro
found. I get energy and vitality by releasing my control over m yself and
others. I laugh, float, fly, and swim in a vibrant ocean o f fun, joy, hap
piness, and spontaneity. M y whole being is sensing and experiencing
on all planes. I enjoy life at fu ll throttle.
"I havefinally awakened my sleepy right brain hemisphere and
realize the untested and un tasted possibilities. / have gone beyond my
imagined limitations, jum ped through the gray sticky clouds o f illusion.
I have set me free, taken the p in k balloon, soared the sky, and further
penetrated tim e and space. I am the cosmonaut o f the past, present,
and future, visiting worlds y e t to be dreamed of. I play with forms,
colors, and dimensions. I fly through black holes and watch God dis
solving billions o f solar systems, and admire Him when H e is creating
new and different worlds and universes out o f the white at the other end
o f the black holes.
7 know not why I came here on earth: I should learn to let go, to
enjoy life, and spread that joy, that Light, to every possible corner o f the
Earth. I A M now free, / have been born again. I died, but / have been
resurrected, and am deeply thankful fo r that. Kurt

Students find that clustering is rapid, the entire process

taking only two to four m inutes to reach new patterns, m ean
ings, and insights. After the insight arises the student writes
a brief vignette, a thum bnail sketch or cameo, of the insight.
W riting the vignette which expresses the insight is also rapid,
often taking no m ore than another five to ten minutes. As
Frye suggests, clustering is like a thunderstorm: from the
gathering of the clouds w ith the first ideas, to the clusters
falling like a cloudburst, the lightning-flash insights, the
clearing blue sky of the vignette, and the rainbow of the
accom plishm ent all in perhaps only fifteen minutes. The
results are often surprising, som etim es even awesome. A
frequent com m ent is, It simply wrote itself!
The two exam ples shown in Figures 23 and 24 are clearly
im pressive sam ples of creative w riting. They were done by
students who did not consider them selves professional w rit
ers. English is not the first language of the w riter o f the
Figure 24 vignette. In fact, both authors felt that this was
truly a first experience of creative w riting for them an ini
W hile hum an nature resists the unfam iliar and uncon
ventional, once this resistance to using the clustering ap
proach is overcom e, people find this creative exploration of
ideas exciting and surprisingly productive. Students use the
process to take essay exam s; businessm en and engineers for
w riting m em os and reports; w riters for developing ideas,
the applications are limitless. For many RCU students the
process produced enormous changes o f attitude and tapped
previously undiscovered personal creative powers. The pro
cess reveals that each of us possesses latent creative genius

genius awaiting our release. C lustering can be a key for

releasing our im aginative pow ers within.
M any o f us encounter em otional resistance to change,
to openness, to risk. O ur problem s and conflicts call out to
us to change our old, safe w ays of doing things. We often
dem and im m ediate, sim ple solutions and pat, logical an
swers. Such dem ands stifle self-exploration and growth.
In self-transform ation w e often explore countless feel
ings, memories, and fears before letting go o f the past. How
can Rosicrucian students learn to replace old habits and de
fensive behavior w ith openness to new grow th and evolu
tion? How can we tap the creative possibilities w ithin and
uncover inner truth?
A frater experienced major conflict in his reaction to a
chronic illness. He had previously explored a num ber of
approaches to resolving the conflict with limited success.
The frater subsequently participated in a M indquest experi
ment that em ployed techniques utilizing openness, inner
exploration, and intuitive attunement. Through his explo
ration he gained new insights into his attitudes and the ef
fects these had upon his life and the conflicts he was experi
encing. These insights w ere particularly helpful in offering
creative approaches to the resolution o f his conflict. They
increased his choice o f effective and creative responses to
his life situation, as he reports in Figure 25.
Som etim es w e are unable to accomplish what w e want.
M any of us believe that change com es about through sheer
exertion of w ill power. Sometimes, however, even great
(Continued on p a g e 152)


Fig. 25. F raterA 's Vignette.

W hen I think about my experience with illness I first recall the

physical pain o f trying to deal with sensory, muscular, and digestive
faculties that progressively fail me; and more serious emotional pain of
coping with rejection, loss o f confidence, trust, esteem, ambition, en
thusiasm, aliveness, joy, creativity, fulfillment of feeling I need protec
tion and becom ing closed, hard, cold, distant; losing the ability to learn
about self and others, cutting off relationships; and finally, I recall the
mental spiritual pain of feeling separate, isolated, alone, cut off from
life and evolution, dead.
The cost seems so overwhelming that I think there can be no ben
efit to me in such disease. A little reflection shows me otherwise. The
illness provides a battery of excuses for justifying what I want to do and
avoiding what I dont. I can play it safe; I have an excuse for not com
municating when I feel emotionally threatened. 1 have an excuse for
pacifying the anger of others. I dont have to take responsibility for
actions and behaviors. I can avoid the truth about myself or what I fear
might be the truth. I can use the illness to control the behavior of others.
I can appear noble, I can persevere against impossible obstacles,
even to the point of being a martyr. In doing the impossible 1 can feel
superior, feel I ought to be admired, respected, accepted. I fear rejec
tion. If I should happen to fail, I cannot be blamed. Its not my fault if
fail to fulfill myself, my relationships, career and personal goals.
The question is not whether 1 should do my best, be creative, strive
for excellence. The question is whether I will continue to play the noble
role that is protected and safe, or choose to risk, to be open, soft, warm,
compassionate, vulnerable, in order that I might explore the wholeness
o f my Self and others. To play a noble role is a drama that limits my
sharing the whole or drama that limits my sharing the whole or genuine
me. Moreover, the role 1 chose did not succeed in making me safe. I
merely cast a cloak of illusory protection over that which needs no pro
tection, which cannot be protected, and which, while covered, I cannot
consciously explore.
To truly live, to let my light shine, to choose love and wholeness, is
the way o f risk, learning, test, trial, growth, evolution, enlightenment.
This is the path o f courage, the path o f the unfolding Rose and Cross.

Let me realize how courageous I am to face fear, anger,

sadness, grief; to face invisible bodily mutilations, illness, and
even death; to face the beastliness o f my own negative emo
tions. I am given the opportunity to meet my own soul, expe
rience the preciousness o f life, know the genuine confidence
that comes only from trusting the vital forces o f the Cosmic.
No greater opportunity will ever come to me, and no greater
courage will ever be called for than my m eeting my own fear,
my personal Terror on the Threshold, my own initiator.
I would have avoided fear and lifes initiations. I would
have separated m yself from life by running away or dwelling
in resentment and anger. Yet such emotions are merely the
signpost that the initiator is at hand. Just beyond the threshold
o f illusory shadow and fear waits my Self, the reassurance I
most desire.
As I meet the Tenor, let me remember that I am enfolded
with love and support. No matter what has happened to my
body, I am still whole, and those whom I love are one with my
wholeness. Oneness and separateness cannot co-exist. My
m inds talk would say otherwise. But to behold a dream figure
as sick, mutilated, and separate is no more actual than to re
gard it as healthy and beautiful. My experience of my Self is
beautiful and whole.
I am a magnificent, wonder-filled human being privileged
to share with all whom I love the essential qualities of soul that
I project. I am whole and actual, and unity-actuality is not a
thing o f dreams.
My heart-light illumines the world. My just being here
sharing light, trusting life, opening to love is a gift to all who
would live and shine in love. I am grateful that I am beginning
to allow life to give me this special gift o f humility, knowledge
of my human frailty, knowledge o f the Light that I am radiat
ing. I can radiate the truth about my Self: that 1 am not my
body, drama, or disease; I am what we all are and what we tend
to forget. 1 am the Light o f the world and, radiating what I am,
what every person is while in love, we ail come to be a little
more free. Frater A.

efforts of will pow er are not enough. W hat do we do when

attem pts to change fail? Give up? Try harder, only to fail
again? If w e tie self-esteem to success, then giving up or
even trying harder w ithout success can erode self-esteem.
One way to accomplish breakthrough and change at such
tim es is to understand and transm ute the hidden m otives that
may keep us locked into our present behavior. At some time
in our lives w e may have put hidden, subconscious m otives
in place to protect ourselves from em otional pain, especially
disapproval and rejection. W hen w e are w illing to face our
hidden fears and protecting m otives, we can pass over the
threshold of fear and, through understanding, reach our in
ner light. For those w illing to explore their feelings and
fears, deeper understanding of self (and Self!) and change
can naturally and gradually come about.
Visualization and m editation are tw o techniques that
many people use to explore subjective and subconscious
feelings. Such explorations often provide new understand
ing of the hidden m otivations that govern much o f our be
havior. Frater A found the clustering process, which ap
plies visualization and m editation techniques, particularly
helpful in exploring his subconscious m otivations and sub
jective feelings. The clustering process itself has been de
scribed as a tool for creative expression, but many have also
found that the clustering process can assist in our exploring
Self. Self-exploration often leads to change, a sense o f free
dom, and increased self-esteem.
Another subject experienced frequent feelings of sad
ness triggered by difficulty in relationships. He wanted to
let go of mood swings and experience more harmony and

peace. Previous attem pts to change this pattern were only

tem porarily successful. Life incidents continued to trigger
feelings of sadness and em otional swings. He then applied
the cluster process to this issue, using sadness as the
nucleus. A s his cluster and vignette (see Figure 26) show,
the process brought him a deeper understanding of sadness
and o f him self, his feelings and behavior. The frater saw
how his sadness affects his life and his relationships. He
found that he could choose to change his attitudes, resulting
in a stabilization o f his moods, im proved self-esteem and
self-confidence, and increased rapport with others. He now
felt more centered, receptive to life, and others w ere more
receptive and responsive to him.
T hrough such self-exploration m any people learn to
overcom e personal fear, superstitious beliefs, and igno
rance self-im posed obstacles to joy, harmony, and Peace
Profound. The clustering process is one m eans o f making
self-explorations and keeping a record o f our adventures and
transform ations (also see Chapter Four).
The physical practice of creating the cluster pattern al
low s us to assume to the Inner Self in a free, yet substantive
manner. Each succeeding element in the cluster stim ulates
new associations, unfolding and revealing the content of
portions of the subconscious or unconscious often seem
ingly unavailable to our outer, objective consciousness. The
patterns that these elem ents form and the connections they
make can trigger an awareness o f associations previously
unnoticed or overlooked by our outer mind.
Both fratres applied the clustering process in a practical
and creative m anner to specific areas o f concern in their

lives. The process could be further expanded by using an

elem ent of the prim ary cluster as the nucleus or seed o f an
other cluster and repeating the procedure. An insight gained
from the vignette could also become the seed for an expanded
cluster. Other creative approaches could include com par
ing or linking clusters on related topics as w ell as the asso
ciated vignettes.
Further insights can be gained by review ing the cluster
pattern at a later date and w riting a new or revised vignette.
The same technique applies to reviewing the vignette as well.
Such reviews can also provide benchm arks for our progress,
growth, and evolution.
W hile clustering can provide fresh insights and break
throughs, it is w ell to rem em ber that untangling the subtle
Fig. 26. Sadness puts up a wall between other people and me. o
I withdraw, often not even noticing it. Other people see it and cant get
through the wall. I fe e l closed off, but am really keeping people at
a rm s length.
When I let go, it allows the love and peace and centeredness I fe el
to come out, and it does come out. I can then come out. When I let go
and come out, I am there fo r m yself and there fo r others.
"It is not necessary to f igure o u t' the sadness it is ju st an attach
ment. Acknow ledge the feeling, then release it let go. The love and
centeredness and peace are the truth, the actuality, that the illusion o f
sadness, separateness, loneliness, loss or lack try to hide. The sadness
is a barrier or wall, but letting go shows that the wall is equally illu
When I let go, the peace and love and harmony, the wellness,
wholeness, wholesomeness, centeredness ju st well up and fill m e and
flo w over into all my life and out to others. We can be saints. I can be
a saint. Sadness is ju st an attachment. It is time to let it go. A s I do, I
fe e l the Peace and Love within come out, lighten me up, light me up.
N am astt

Fig. 26. Frater B s Cluster and Vignette.

w eb of issues and fears contained in some of our emotional

conflicts can som etim es take years. In the first years of the
20th century, Dr. H. Spencer Lew is m ade a significant in
junction: Not through revolution but evolution are all things
accom plished in tim e. Tools such as the cluster process
can assist us to initiate change. Through persistence and
application w e can continuously change and evolve. This
persistence, however, includes such attitudes as a w illing
ness to evolve, build and reinforce new responses, new un
folding awareness, and an openness to continuous growth.
K nowledge and technique are only the beginning. O ur do
ing the exercise is an initiation. The application of know l
edge brings w isdom and transform ation, essential steps in
m anifesting our M astery in Self.


To becom e as a w alking question m ark is a goal o f the

Rosicrucian student. The Rosicrucian student w ants his or
her understanding o f every w ord, law, and principle in life
dem onstrated and made so plain and simple that he can dem
onstrate that law to him self and others in appropriate cir
cum stances.
To ask, to question old beliefs is the first step in the ac
quisition of know ledge and wisdom . To question w hat it
might m ean to us to be a w alking question m ark could
also be a step tow ards understanding the w isdom o f the
R osicrucian Path. Consequently, people throughout the
w orld were invited to participate in a cluster experim ent de
signed to explore the many possible m eanings this thoughtimage can hold.3

By using the cluster process and the synthesizing abili

ties of the brains right hem isphere, many people are able to
discover new insights into the inner truths that govern their
being. M any people w ho participated in this experiment
noted that sharing creative insights into Self is one o f the
privileges that life can bring the aspirant.
The unexpected discoveries made in w hat m ight even
seem to be a m undane, outer form are illustrated by partici
pants who analyzed the outer form and function o f a ques
tion mark. A soror w rites, Distinctive to a question mark
is its purpose; it has no stops like the period, no pauses like
the comma, no em phatic declarations like the exclamation
point. It always contains an openness to more. It requires a
response; it draws, urges, beckons som ething or someone
else in.
Another observation on the question form is as follows,
A w alking question m ark is mobile; and thus can search or
quest, move into obscure corners and dark places to shed
The shape of the question m ark also elicited this com
ment: The shape of the question m ark looks burdened and
bent, but then one thinks of the saying, H es not heavy, h e s
my brother, and one realizes that burdens are voluntary
charges. N othing is so beautiful as the old person, stooped
w ith his store of w isdom .
For one frater the image of the w alking question m ark
took two form s that expressed to him two differences in his
approach to life. W hen the feet are on a path traveling in
one direction there appears a man w ith bloated chest and

inflated outer ego born of pride from his o w n attainments.

But when the feet are in the other direction there appears a
man w ith vibrant spinal colum n topped w ith a brain that
bow s to the central com plex o f pineal and pituitary. (See
Figure 27.)
Through a process of experiencing these two symbols
as if they w ere him self, this frater came to realize that, To
be a w alking question m ark is to be an open-m inded trav
eler through life. One w ho uses the pow ers of observation
and discrim ination to look behind the outer mask, objects
and experiences. One w ho seeks for h im self his own
beingness as an integrated understanding of the individual
parts of the Self w hich it represents. A w alking question
m ark is a prism through w hich the flow of Divine Love can
spread its rays upon the world, and through w hich the events
and happenings of Life can be synthesized into one identity
enabling the expression of Light in the M ind of M an.
The pow er inherent in this vignette is also reflected in
the com m ents of a soror who w rites, The question mark
has power: pow er to cleave ignorance asunder, pow er to lead

Fig. 27. One frater's vision o f the walking question marks.

and attract mental energy. The energy of the M ind can in

turn generate know ledge.
O f the pow er in this symbol, another frater writes, A
question m ark attitude leads to freedom . Being open to
change allow s me to be the person I am m eaning to be. He
continues, Being open to change opens up opportunities
for growth. A s a result, I find that I am a happier and more
integrated person. I discover w ithin m yself well-defined
goals and w ork to do. A s a w alking question m ark my life
is interesting, m ore vital and productive. How can I not go
forth and do what I can to create a better life for m yself and
those w hose lives touch m ine?
Clustering as a process and technique for releasing cre
ative pow er w as often described by those participating in
experim ents and classes at Rosicrucian Park. A focus of
creative pow er on im portant sym bols o f Self like the w alk
ing question m ark can assist in a process of attunement
w ith the Inner Self. Feelings and urges like vitality, power,
creative energy, openness, service, integration, freedom ,
enlightenm ent, a sense o f connection with the divine in all
things, a sense of purpose, boundlessness, timelessness, grati
tude and acknowledgm ent are am ong the feelings and urges
people report having when they have an experience o f the
Inner Self. Creative expression of our inner truths through
the process o f clustering can be a doorway to an experience
of the Inner Self and an aid to the m ystic in his quest for
self-m astery and Peace Profound.



ja r


T h ere is a ten d en cy in our

present w orld o f good and bad,
right and w rong, for many people
to think that they know the only
way to health and well-being. A t
titudes that permit us to say, I m
right and, youre w rong have
been w ith the hum an race a long
time. The ancients noted that
such attitudes could affect the way
we perceive our world, our rela
tionships, our visualizations o f the
future, our health, and our well-being. This attitude form ed the basis for one of the three stages of
hum an grow th and evolution portrayed in the M ysteries of Isis in
ancient Egypt and Greece, as well
as the alchem ical traditions of m e
dieval times.
D uring the course of the year
statues o f Isis were draped4 with
certain colors that were also used
to represent the three stages of per
sonal growth. To the ancients, the
first stage, or the color red, denoted
vitality, energy, new life, childFig. 28. Im age o f Isis in holy garb.

like innocence, an unconscious oneness with all of Life. This

is a dream -like phase, unconscious and accepting of nature.
In this stage w e may feel som ewhat helpless and that life
should take care o f us. In term s of a healing situation, the
healer-patient relationship in this first phase is like a parentchild relationship.
The second stage of personal grow th in the Isinian M ys
teries was characterized by the colors black and white. These
colors represented duality, good and bad, right and wrong,
likes and dislikes. The ancients observed that such ju d g
m ental thinking led to expectations about how the world
ought to be, about how w e or others need to behave. In this
phase w e tend to focus rigidly on realities we make rather
than on the actualities the gifts Life continually creates
for us.
The ancients em phasized that the phases and cycles of
life were natural processes o f nature. These followed each
other in ordered sequence and each contributed to the unfoldm ent of future phases. In regard to healing this rule
also applies. In the black-and-white phase, for instance,
patients may begin to accept self-responsibility. Rather than
expecting a parent figure to solve their problem s, patients
may participate by following the advice o f a qualified healer,
w atching diet, exercise, breathing, and thinking, as well as
actively visualizing and m editating. W hile participating in
their own healing, patients may come to realize the healing
potential lying w ithin themselves.
Sometimes in the black-and-white phase the patient tries
to assume total responsibility. However, this can allow us
to avoid opportunities for developing healing relationships

that can bring us out o f ourselves. We miss opportunities to

integrate w ith other human beings who may evoke new ways
of doing things and a broader view of the world. If our
visualizations, m editations, exercises, and other self-healing techniques do not appear to work, we may go further.
We may deem ourselves unworthy failures. This is not selfhealing. This is mental poisoning.
For the healer also, the black-and-white phase can lead
to unhappiness . . . a dark night of the soul. Regardless of
healing style, w hether m edical or metaphysical, as healers
w e can have a personal need to fulfill our reality, to confirm
our belief that we are good healers. W hen unsuccessful we
m ay decide that we are poor healers and change our profes
sion, or we may try to protect our belief by one or more of
the follow ing strategies:

Conniving: We will m aster this problem , if w e just

try harder, read another book, attend another lecture,
take another course . . . next time it will turn out all


Blaming: We may decide its the patients fault. My

therapy is fine. If only they followed my instructions,
then everything would be right.


Avoiding: We may decide that this is not the kind of

illness or patient we need to deal w ith in the future.
This is not our specialty or area of expertise.


Pleasing: We can com fort ourselves and the patient

by deciding that the very best is being done and that
progress is being made, even if w e can t see it yet.





Fig. 29. Four behavioral dramas substituting fo r actual experience.

W hether healer or patient, we tend to think that these

four strategies help us to compete in a black-and-white world.
These strategies inflate the outer personality and encourage
us to think that we are in control o f our lives and problem s.5
Yet, even if we are convinced o f our control, if we still have
the courage to go inside with an open, questioning mind, we
may discover that we still secretly fear that we are not really
in control, that maybe we are not really good healers, we
only get by, we m ake m istakes, and we are guilty of failing.
Caught in the extrem es o f dualistic thinking, neither
healer or patient is im m une from mental poisoning. Fear,
superstitious beliefs and ignorance, burn-out, despair, and
degenerating health are all the legacy o f dualistic thinking.
The black-and-white stage represented death in the ancient
mysteries; and death, in turn, putrefaction and separation in
alchemy. Almost every culture o f the w orld uses either the
color black or the color w hite to represent death. Yet, the
colors of death also sym bolize the potential for rebirth and

transform ation to the third stage of life, represented by the

color gold.
Gold is the stage o f w isdom , reintegration, wholeness.
The idea o f a separate healer and patient loses m eaning in
the gold stage. In dealing w ith patients, we as healers gain
creative insights into our own lives. Friends needs are our
needs, friends tears our tears, friends healing our healing.
In this gold stage there is no separation between patient and
healer. We are one hum anity w ith com mon needs and prob
lems, and even com m on transform ations and healings.
Transform ations occur through relationships. A s the
Rosicrucian studies point out, our grow th and transform a
tion does not occur by being hermits or avoiding integration
with other hum an beings. Transmutation occurs through
the tests and trials o f our realities, through our interaction
w ith others. The alchem ists w ork is w ith his realities, with
w hat he believes to be true about the world. This subtle
shift in outlook, in attitude, in consciousness, suggests that
rather than our shaping life to meet our expectations, we
can choose to be open to being transform ed by life, and by
the relationships we attract to us.
We may consciously decide to practice the art o f cre
ative healing, but this is then done without the com pulsion
to act out the role o f healer or patient. Each time we enter
into a healing relationship w ith others, we do not know what
the precise outcom e will be. We do not know in just what
way our persona can be beneficially transform ed. In the
gold stage, entering into a healing relationship is an adven
ture. It is a quest that leads to ever greater self-discovery
and a deeper appreciation for the love that unites all.

W hen a person is ill that person is vulnerable. Illness

can crack our habitual defense mechanism s. W hen our un
questioned realities and beliefs are no longer effective, we
can decide to replace them w ith realities that more accu
rately m irror our inner intentions. Upon discarding irrel
evant defenses we m ay also be surprised to discover that we
can experience greater creativity, spontaneity, and freedom.
If we are w illing to let our defenses down, to look deeply
w ithin, to allow our friend to m irror our ow n nature, then
w e can come to realize the com monality, the unity, and the
love that alw ays existed but that w e did not notice before.
We may be surprised by our own transform ations made as a
result o f seeing w hat is true in this m irror o f self. We may
discover at an inner psychic level there are no coincidences,
that we and those attracted to us are co-healers, co-creators,
on an extraordinary adventure we call life.
To em bark on this extraordinary adventure, a trust in the
inner pow er o f healing and transform ation is essential. Cre
ative openness, integrity, firm ness, and com passion follow
from a genuine confidence or intense trust. With genuine
confidence we find that no one in a relationship is less than,
or more than, he or she actually is. Instead o f being lost in
sym pathetic responses to sym ptom s, w e interact w ith com
passion and integrity, creatively transform ing into w hat we
actually are.
With trust, illness can be an opportunity, a threshold to
greater health, to the golden state of life we call wisdom.
With experience we com e to realize that genuine confidence
com es only w hen we are w illing to face our own fears.
Crossing this threshold results in greater physical, emotional,

m a r r ia g e o f t h e m in d

and mental wholeness. Rather than being the dualistic op

posite of illness, health can becom e a celebration and ap
preciation of life. Life is our friend. Life is a provider of
the conditions and opportunities that evoke the evolution of
the open mind.
Growth, transform ation, evolution can apply and be in
corporated into any therapeutic modality, w hether traditional
or non-traditional. We can choose to follow allopathic m edi
cine, homeopathy, chiropractic, acupuncture, touch, nutri
tion, or any of a host of other approaches to healing, and
still realize that life is a shared adventure w herein we are all
creatively evolving.

Probably the m ost controversial claim made today for

the processes of visualization and meditation is that they
can increase creativity and native intelligence. O f course,
the mystic is not sim ply concerned w ith enhanced ability to
produce creative products or to raise IQ scores. Rather, the
m ystic is engaged in enhancing in him self a more universal
perception o f the w orld and other people, as well as pro
m oting better choices for his activities.
Creativity and intelligence are processes, not products,
and are therefore difficult to measure. But there is some
evidence that visualization and m editation can enhance a
persons skill in sports, business management, and daily liv
ing, and can improve a persons perform ance in some intel
lectual subjects. An experim ent conducted by W illiam Lin
den indicated that third graders trained in meditation were
less anxious when taking tests. Certainly there is a good




Fig. 30. Contribution o f each side o f the brain to creative experience.

deal o f evidence from other studies that the less anxious a

person is, the more effectively w ithin limits he or she
can think and act.
It is worth asking, though, whether relaxation is the right
state for all kinds of activities. Basic research indicates that
too little as well as too much arousal can lead to inferior
performance. Moreover, there appears to be an optimal level
o f arousal for a given person during a given task. Dr. Gary
E. Schw artz tested sixteen teachers of a currently popular
form of m editation involving repeated intonation of a per
sonal mantra, and a group of sixteen controls using stan
dardized measures of creativity (the Barron-Welsh Art Scale,
and a battery o f tests devised by M. A. W allace and N.
Kogan). These m antra-m editators scored no better than the
non-m editators. In fact, on some scales the m editators did
consistently worse. This result w as especially interesting
because the m antra-m editators were trying hard to succeed.
However, on other tests including a story-telling task used
as a philosophical or projective m easure of creativity, the
m editators scored consistently higher than the controls.

Perhaps the explanation lies in the distinction between

the functions of the left and right sides o f the brain (see
Figure 30). Split-brain research indicates that the two halves
of the brain (the left and right cerebral hem ispheres) corre
spond to two potentially independent minds. The left brain
hemisphere is logical, verbal, and sequential; the right hem i
sphere is visual, tim eless, and intuitive. To the extent that
visualization and m editation lead to the kind of low-arousal,
and self-reflective behavior typical of right-brain activities,
visualization and m editation enhance spontaneity and cre
ativity especially in free-association tests such as storytelling.
On the other hand, too much introspective, self-reflective
behavior may interfere w ith a perso n s logical, left-brain
activity, or the sort o f problem -solving creativity required
by the W allace-Kogan Test.
W hat we can learn from such studies is that the germ i
nal stages o f creativity are enhanced by m editation, but if
practiced to excess w ithout concurrent developm ent o f ra
tional thinking, it may reduce the chance of the m ystics
producing and m anifesting a recognizable, creative prod
uct. The distinction is im portant if the m ystics inner reali

Fig. 31. A universal symbol o f thought

anonymously submitted to the Master
Thought Experim ent. See Chapter
Three. The thought expressed could
also be taken as a symbol fo r the M ar
riage o f the Mind.

ties are to be actualized. The creative visualization-m editation process allow s for novel integrations and for the devis
ing o f new m ethods and w ays of doing things and reaching
goals; these creative ideas often em erge from relaxed,
drowsy, or tw ilight states o f consciousness. But the expres
sion and the validation o f these ideas often requires activity,
excitem ent, and a good deal o f rational and sequential
thought. Creativity in the fullest sense involves focused at
tention in both sides of the brain. We are indeed fortunate
that these two m odes o f consciousness exist w ithin each of
us, and that when properly and attentively focused and har
m onized, the two m odes can function in a com plementary
and dynam ic manner.
In contrast to the sim ple mantra form of meditation, the
Rosicrucian system endeavors to recognize, value, and cre
atively incorporate into daily life both m odes o f conscious
ness. For this reason the ancient Rosicrucians developed
concrete, step-by-step exercises for discovering and devel
oping the pow ers of an integrated consciousness. The re-

Fig. 32. A n illustration,

from an Indian painting,
representing the union o f
ir r e c o n e ila b le s "m a r
riage o f water and fire. The
two figures each have four
hands to sym bolize their
many different capabilities.

suit is a com bined brain pow er many tim es superior to the

ordinary use o f mind. The ancient Rosicrucian alchem ists
referred to this union o f m ind as the m ystical marriage.
Today, science has begun to explore the possibilities and
values of both m odes of consciousness, and new evidence
is now available substantiating the old Rosicrucian know l
edge that the m arriage o f the m ind resolves psychological
conflicts, prom otes health, harmony, balance, and peace.



ogether, w e have dealt w ith the three-fold nature of

thought as experienced in a w orld of form. With forms
w e are able to com e to insights. We do this by integrating
our understanding of thought as (1) an object; then (2) as a
technique, a process, or as a m echanism o f action; and fi
nally (3) as a symbol, m odel, principle, paradigm or real
ity hence, dealing w ith thought at an objective, formative,
and sym bolic level of consciousness. These three states are
integrated during the state o f assum ption, where, using ac
tive im agination we experience w hat it m ight be like if we
were the force of this principle m anifesting through the sym
bol. We find that such an integration is possible in tw o ways.
We can either proceed from objective states o f conscious
ness to sym bolic ones, or experience sym bolic states and
proceed to objectify them.

In this chapter we journey to a m ystical realm which

lies beyond form to a realm w ithin ourselves that transcends
barriers, limits, forms, and time. We search the quintessen
tial, inner essence at the heart o f all ideas, forms, and things.
This experience, then, is a transcendence to a level o f vital
ity w hich lies beyond form. Any form can be enlivened by
this inner essence, yet w ithout it, outer form s are dead, life
less, empty. If a form clothes this quintessential essence,
then indeed, such a form becom es alive. Form speaks to us
as art, conveying beauty and truth. The aliveness speaks to


Fig. 33. Five stales o f experience leading to insight, integration, and


us and touches us. Being touched, w e seek the inner beauty

and truth that has touched us. We becom e restless and de
sire to experience again the touch of beauty and truth.
In ignorance, we may m istake the inner beauty and truth
for the outer form. Then we are disappointed, for copies of
the form are lifeless and we are not touched as we once
were. O ur expectations are disappointed. A lso in ignorance
we may dem and and expect people to respond appropri
ately to the form s we employ. Again, our expectations can
be disappointed. Yet, from our ignorance, our expectations
and disappointments, w e learn that emptiness does not touch,
and aliveness cannot be feigned forever. For example, when
we give a speech that touches no one, the use of platitudes
does not evoke the desired result; but if w e share w ith oth
ers that which inspires and touches us, our sensitivity, truthfulness, and vulnerability can connect us with the essence
in others. Such connections evoke mutual gratitude and joy,


Fig. 34. Five levels o f conscious experience: objective, rational, sym

bolic, assumptive (active imagination), and the quintessential transcen

and serve as an indication of the spiritual success of our

The qualities o f beauty and truth are actually one form
less essence. Every tim e we connect w ith the soul o f an
other person, the experience o f connection is timeless, lim
itless, and boundless. We can be aware of that w hich is
formless as w e are being touched, but that w hich is form
less is not perceived. Hence, we try to give a form to this
essence w hich touches us. We try to m anifest it so that we
can perceive it and use it for our own purposes. There is
nothing wrong in doing this. The problem com es, however,
w hen we forget that we have clothed the vital essence in a
form and we m istake w hat we perceive for awareness o f the
essence. Then, w e lose aw areness o f the vital essence. In
stead of capturing the vital essence in a form, it slips through
our fingers. A s the ancient Chinese mystic, Lao Tze said,
You can t capture the flow of a river in a pail, nor can you

catch the wind in a bag. The flow, the Tao, the vital es
sence is present in every form, but cannot be captured, bound,
limited in any way without our losing what it is tim eless
and limitless. Put a limit on eternity and it no longer is an
Try to hold on to zest, passion, joy, peace, or any quality
of our Inner Self, and it will no longer be present in our
awareness. Can we be aware of eternity w hen we focus our
perceptions on an aspect o f time upon w hich we have set
limits? Transcend these self-im posed limits of form, and
we can flow in the quintessence that is life. Flow ing in this
quintessence, we are touched by the divinity in all forms. In
this awareness, we can honor and appreciate all of nature.
In this awareness, we are served by all o f life. Yet, by for
getting our own true nature, w e live shackled to the very
form s we made for the purpose o f perceiving ourselves.
We are free but not when w e think w e are our percep
tions. By thinking we are a body, a job, a role, a drama or
facade, we will m iss experiencing the genuine qualities that
life is offering us. We must experience the essence o f what
we are and, in freedom , know the im m anence of the m ysti
cal marriage. Our presence and w illingness to join is lov
ingly awaited.
Our experience of illim itable num bers of forms, inte
grated by processes o f insight, finally bring us to that state
of silence and awe w herein w e are w illing to make intimate
contact w ith the life o f the soul. If we are w illing to make
this contact, we realize the genuine nature of love. In the
m etaphoric bridal cham ber o f the heart, w e can put aside all
unessentials, all technicalities, all paraphernalia o f theory

and speculation. We can then direct our attention into that

quality at the heart o f all: im personal and illum inating love.
With this focus of our attention, w e are illumined with the
fire of life and freed from the bondage of mental illusion
and sense perception.
Our assent to the bridal cham ber w as marked by the de
struction of old, outworn forms and the building of new forms
as w e reached insights with each integration of objective,
rational, and sym bolic form and the assum ption of related
spiritual principles. Now, we are to meet our soul, that vital
part of us which is formless.
This new focus of attention is actually a repolarization
of the consciousness, a directing of life energy inwards, in
w ards toward the deeper strata o f being. We are ready to let
go o f the old focus on the purely m ental or objective planes
o f thought and action.
There is nothing m ysterious about this idea of repolar
ization of consciousness. A little reflection can show us
how firm ly held we are w ithin the form o f the personal self;
the form o f the mind with its opinions and views, its reason
ings, and its continuous subjection to the influence and agi
tation o f the sense life. This will be evident to us if we but
recall those rare mom ents w hich come when the mind is
carried beyond itself, when the m ind is carried by the soul
w ith the inspiration of creative genius. In that brief m o
ment soul speaks to soul, and each soul recognizes its own
true nature mirrored and expressed in others, and realizes
its ow n possibilities. Consciousness is repolarized for us
through our personal form being transcended. In transcen
dence, its range o f response can be extended, can be raised

to a larger dim ension. In such contact we have an intim a

tion of what w e shall soon experience at w ill w ith the real
ization of our M astery in Self. Thus, w e realize that mind
consciousness and soul consciousness are differently expe
rienced. Each consciousness is experienced as expressing
vastly different values and possibilities. One functions within
and is circum scribed by its self-im posed form; the other is
formless, limitless, and the source of love and inspiration.
Our w ork is to form temporarily a personal cosmic bridge
between the mind and soul, until the personal form is tran
scended and free access to the soul sphere is attained. When
the form o f the bridge no longer serves a purpose, it will
pass aw ay; for then there is a constant interplay between
mind and soul. The afflatus previously ascribed to genius
becom es a normal function of soul com m union. We realize
that m ind and soul are one and the stage is set w ithin us for
our conscious realization of the m arriage of heaven and
In his book, The M ystic Path, Raym und A ndrea quotes
Hugo as clearly expressing the experience o f soul contact
as the soul awaits our genuine w illingness to enter into a
union and partnership. Hugo w rites o f this repolarization
process as follows:
Every m an has w ithin him his Patmos. He is free
to go, or not to go, out upon that frightful prom on
tory of thought from w hich one perceives the
shadow. If he does not, he rem ains in the com
mon life, w ith the com m on conscience, w ith the
com m on virtue, w ith the com m on faith, or w ith a

com m on doubt; and it is well. For inw ard peace it

is evidently the best. If he goes out upon those
heights, he is taken captive. The profound w aves
of the m arvellous have appeared to him. No one
view s w ith impunity that ocean, henceforth he will
be the thinker, dilated, enlarged, but floating; that
is to say, the dreamer. He w ill partake of the poet
and of the prophet. Henceforth a certain portion of
him belongs to the shadow. A n elem ent o f the
boundless enters into his life, into his conscience,
into his virtue, into his philosophy. Having a
different m easure from other men, he becom es
extraordinary in their eyes. He has duties which
they have not. He lives in a sort o f diffused
prayer, and, strange indeed, attaches him self to an
indeterm inate certainty which he calls God. He
distinguishes in that tw ilight enough of the anterior
life and enough of the ulterior life to seize these
tw o ends o f the dark thread, and w ith them to bind
his soul to life. W ho has drunk will drink, who
has dream ed w ill dream. He w ill not give us that
alluring abyss, that sounding of the fathom less,
that indifference for the world and for this life, that
entrance into the forbidden, that effort to handle
the im palpable and to see the invisible; he returns
to it, he leans and bends over it, he takes one step
forward, then two; and thus it is that one pen
etrates into the im penetrable, and thus it is one
finds boundless release o f infinite m editation.1

Here then, as the frightful abyss of spirit, the oceanic

sea of soul is before us, w e ask ourselves if we dare to pro
ceed into a life of change, transcendence, and uncertainty.
If we dare to follow our heart, unafraid as it is, we may
suddenly realize the form we are to transcend and the one
w e are to build, w hile still being fully prepared to let go of
this bridging form as that release also becom es appropriate.
Our choice is a simple one: to rem ain a prisoner w ithin a
mental and emotional form w hich our objective dream s have
com pelled us to build, or to pass beyond the frontier of a
circum scribed existence into the mystic realm of the soul
that is aw aiting our w illing approach.
Our choice in favor of the latter assumes that we accept
the basic truth of m ysticism: that w e are not a mental being
searching for a nebulous and evasive entity known as the
soul, but that we are a spiritual being which is the very cen
ter of all that we are. We are, thus, the maintaining, nour
ishing, and energizing force vitalizing our mental, emotional,
and physical life. This shift in focus from periphery to cen
ter inaugurates the realization of a spiritual essence w ithin
us, directing our everyday existence and experience. The
divine, that which is boundless, limitless, and eternal, does
not unite w ith that which is limited. That would change the
essence of its nature. It unites w ith that w ithin us w hich is
also form less and unlimited. W ith a heart unafraid, the soul
consciously merges as one w ith the quintessence o f w hat is.
Is the relinquishm ent of the form of personality not a
spiritual surrender? By no means, if the mystical marriage
is to be consum m ated. It is that which is eternal, which
cannot be lost or surrendered, and w hich participates in the

m ysterium coniunctionis. That w hich passes away is w ill

ingly released; it is not worth keeping.
The ability to discern actuality and inner truth is not
acquired by mere wishing. Actuality, that w hich is, is dis
covered when the inner eye is trained to see it. In training
our eyes to see, we learn to distinguish between sensation
and awareness. Our physical and psychic senses, upon which
we base our realities, do not reveal to us what is true. At
best, they reveal to us only the nature o f forms, and even
then the senses are often inaccurate.
People w ho identify self w ith their sense perceptions
eventually discover that they im poverish their own lives.
People w ho identify with their senses subordinate themselves
to innate urges, annoyances, and disappointm ents o f their
bodies. A vindictive person feels no enlightenm ent in put
ting down an adversary. There is nothing immortal in em
barrassm ent, grief, or failure. The boundless and eternal
qualities of Self are to be found elsewhere.
In seeking the soul-quality o f freedom , one person be
came (assum ed in his inner experience) a bird. He soared
and banked, climbed and dove in a boundless blue sky.
This is freedom ! he exclaim ed to himself.
N o, responded a soft voice within. You are still per
But if I d o n t perceive, how will I know that I am? I
w ill be N othing.
You can choose to be aw are, came the unexpected and
surprising reply to his question.

Following this inner experience, the person contemplated

the differences in his experiences of perceiving and simply
being aware. Awareness, he discovered, w as that part of his
consciousness w hich accurately related to his surroundings.
W hen I am aware, there are no judgm ents or interpreta
tions of w hat I experience, there is only the experience.
A nother person added, Interpretation isn t needed. Expe
rience just is.
W hen w e interpret, judge, and assign value to our expe
riences, we make an illusory reality that can then substitute
for the actual experience itself. A w om an co m m en ts, I did
not have to experience those beatings, for I had my reality
that they were unfair, unjust, and wrong. W hen I let go of
my interpretations and judgm ents, I began to recollect an
experience uncolored by my realities and perceptions.
A nother person points out, I perceive according to my
reality. W hen my realities shift and change, I see other people
and the w orld differently.
M any people believe their mind to be a subjective in
strument. This is because they m istake their m ind for their
fantasies and em otional reactions, w hich seem to be subjec
tive. But when our experiences have been purged of the
distinctions of belief, judgm ent, and interpretation, then mind
can achieve an objectivity. Then we can use the mind as an
instrum ent for discerning our realities from the actuality.
To train ourselves to distinguish between illusions and
the actual, we allow ourselves to experience. Experiencing
w ithout judgm ent and interpretation, we discover our rela
tionship to the archetypes, the principles universally present

in m ineral, anim al, and plant kingdom s and in all form s

present in nature. We contem plate our reactions, attitudes,
beliefs, and hence com e to understand the advantages of
follow ing the guidance o f the soul rather than blindly react
ing to the events and pressures o f daily life. We can con
tem plate purpose, m eaning, significance, and the principles
im portant to our lives, and w here the opportunities lie for
m anifesting them. No longer need we mistake wishes, obli
gations, needs, fears, beliefs, and illusions for the genuine
experiences of Self.
H ow can we rem ain our Self, so that we are not misled
by illusions? There are a num ber of touchstones w hich can
assist us in clearing illusions, and in focusing and centering
in Self.
A ctuality
ence. A s

if som ething can be changed by w ishing, hating,

believing, or disbelieving, then it is not a ctual
is absolute, and not a m atter o f w him or prefer
the poet O m ar Khayyam puts it:

The M oving Finger writes; and, having writ,

M oves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a Line,
N or all thy Tears w ash out a Word of it.
O ur anger can often seem to be released by our venting
it, yet this merely indicates that anger is not actual. By con
trast, love is actual, for w hen love is expressed, it grow s and
increases. I do not feel empty or relieved after expressing
love; I feel fulfilled, connected, m ysteriously w hole. Such
experiences o f fulfillm ent, unity, and w holeness are hall
m arks of the presence of our Inner Self and the touch of

A s another person adds, W hen I am sad or disappointed,

a good cry helps me in overcom ing the disappointm ent,
because again, for all its poignancies and pain, disappoint
ment is not actual. If it were actual, then it could never be
w ashed out by tears.
N either will beliefs prevail. If we have becom e disap
pointed by our marriage, for exam ple, w e may try to create
the illusion that our spouse is unromantic, dull, and the cause
of great misery. Yet, changing this belief will change only
our attitude. The belief w as not actual. Substituting one
belief for another belief may help us appear more enlight
ened, but will not necessarily help us get in touch w ith actu
ality. Irresponsibility is not an archetypal force of life.
The beloved sister of one m an com m itted suicide while
his w ife spoke w ith her on the telephone and he w as rushing
to his sisters side. The sister w as dead on his arrival. For
years grief gripped him and his wife. Yet, this grief and
pain w as not actual either. Actuality lay in the timeless,
indestructible connection the three of them shared. Death,
alcoholism , drug abuse, or any passing thing or behavior
cannot shatter what is actual. The actuality of our soul abides
even in the m idst of turm oil and strife.
A second hallm ark is that if what we are perceiving can
be known by our physical senses, then it is not actual. For
exam ple, we do not discern actuality by m erely listening to
a Beethoven Symphony, but rather by appreciating its beauty
and harmony.
A third touchstone is to realize that actuality resides in
the essence o f that w hich w e call God. A s w e experience
any aspect of life, w e can choose to attune w ith these divine

qualities. With this touchstone w e can discern if w e are

attuning with the actual w ithin every circum stance o f life,
or w hether w e are choosing to focus elsewhere.
Discernm ent involves more than just being able to dis
crim inate between the actual and the outer form. We can
learn to invoke the archetypal forces o f the actual. This is
an integral part of living, training the mind to bring the aware
ness of heaven to our perceptions o f earth. With this
conscious know ledge and activity, w e becom e a chalice in
which the conjunction of this heaven and earth can take place.
The invocation o f inner truth is the central theme o f a
Quest for the Holy Grail. The treasure in this adventure is
the right to be a bearer and protector o f the Chalice of Light.
The right is earned by dem onstrating our responsibility, our
com petence, and our love for w hat is genuine and actual.
In our lives, actuality is invoked in five ways: A s we
engage in the activities of our lives, we invoke the actual by
searching for the m eaningful and purposive in w hat we do.
If our purpose in living is only to make money and achieve
personal fame, w e are not dw elling in actuality, for those
are passing illusions of an egocentric selfishness. On the
other hand, if our purpose is to serve others and civilization
instead of self, then we may indeed find m eaningfulness in
what w e do, for those purposes are linked to Light that is,
with divine archetypes.
A s we interact w ith other people, we discern actuality
by experiencing and sharing qualities that also touch and
inspire them. In other words, w e w illingly experience in
spiration, allow ing our love, forgiveness, endurance, hope,

and patience to be quickened w ithin ourselves. Then, we

share these m eaningful qualities w ith others so that actual
ity can be a m utual realization. Together we attain an un
derstanding of our divine origin.
A s w e live our daily lives, w e invoke actuality by touch
ing our immortality. Im m ortality is touched at the level of
our Inner Self w hich is tim eless and deathless w hich can
not be lost and therefore never has to be found or saved.
Experiencing the Inner Self, we transcend all that the body
does, the em otions feel, the mind thinks. Together, we dis
cover that immortality, perfection, and w holeness exist now
in actuality, in the highest portions o f our being. A s we
integrate this realization into the personality, the w holeness
w ithin us m ingles w ith the seeds of our character in every
phase of our lives, assisting us in realizing the inner perfec
tion present in all things and circumstances.
Most importantly, the invocation o f actuality is charac
terized by a love o f truth. Clear vision can be attained when
there is a dedication to integrity. The shackles of illusion
can be snapped w hen there is a deep awe and reverence for
the majesty and splendor o f the universe. Truth can be re
vealed when love burns in the heart. If w e but love God
with all our soul, heart, and mind, then divinity is discerned
in the m idst of the m yriad form s of creation. Our reverence
for the divinity w ithin all of life opens our eyes and w e see
life. Our love of truth draws truth to us, lifts us up, and even
in the m idst of form , w e com e to dwell in a higher realm.
A s an agent of om neity, aware of and appreciating the
Light in all things and in all circum stances, acknowledging
and sharing joy, living in profound gratitude as a gift o f liv

ing, w e suddenly realize that the conjunction of heaven and

earth, sun and moon, light and form, left brain and right
brain, are all finding unity and expression through us. In
love w ith truth, w e experience truth, and we becom e the
bearer of truth and inspiration for an aw aiting humanity. In
this profound m om ent we may come to know the meaning
o f our own participation in the m ystical m arriage, the m ar
riage o f the mind, and the conjunction of heaven and earth.
Down through countless eons of time we have searched
for truth and beauty in an outer world of form. Beauty, Truth
patiently awaited us w ithin the bridal cham ber of our own
heart. In love we are joined, in the active expression o f our
joined efforts we are consummated, and in our sharing, seeds
are planted and the divine child is born anew. In a w orld of
form and egocentric strife, we learn m astership in Self, we
learn love, and we com e to know joining.

t the heart o f each person there is a radiant light that

has the pow er to m anifest the h earts most fervent de
sires. If we are all in possession of such radiant power, why
do we not fully enjoy life? Why do we not possess in full
measure all the love, all the peace, all the inner treasures
that have always been the prom ise o f humanity since the
most ancient o f days?
We all w ant love, com passion, sensitivity, and trust. We
want these qualities from other people. We also want others
to believe that we give love, sensitivity, com passion, and
trust to them. Yet, most o f the time w e feel there are barri
ers that stand in the way of our receiving or giving such
love to other people. W hat could possibly stand in the way
o f our sharing the Light, Life, and Love that is the essence
o f each one o f us?
I have often experienced the honor and privilege o f be
ing with people in the sacred tem ples o f the Rosicrucian
Order, A M O RC. These tem ples are made sacred by the
thought and conduct o f those participating. Rather than
choosing to com e to a Rosicrucian Temple, these people
could have chosen to stay home w atching television, read
ing a book, or doing any o f the things we do on weekday
evenings to entertain and occupy ourselves; but instead, these
people chose to attend a Rosicrucian Temple. Those o f us
present in the Temple chose to be there with one another, to

m a r r ia g e o f t h e m in d

share the sacred Light w ith w hich w e are entrusted. To be

there w ith such people is indeed a privilege and honor.
M ystics, adepts, m asters have all spoken and written
about processes for letting go the barriers to sharing this
Light with each other. In various centuries, these mystics
have w ritten that this Light w as present in the very first,
prim ordial matter. They have w ritten that all that has been
created w as created through the agency of this Light This
is the same Light that is the Light of Eternal M an. It has
been w ritten that it is this Light that shines in our darkness,
but that this darkness cannot m aster it or even hold it back.
Such w ords can give us hope, the hope that we too can let
down our barriers to the Light, that w e too can acquire M as
tery in Self, and that we too can radiate unim peded the Light
that we are.
A s children, w e thought that w e could be hurt and that
we could be injured. We thought that w e w ould experience
pain. To protect ourselves from pain we erected w alls, walls
of protection, walls that would make us safe, walls that would
allow us to look right and be good in the eyes of other people.
But, w hat these walls now do is hide the Light from others
and hide the Light from ourselves. The truth is that the Light
of the Inner Self cannot be dim inished or enhanced, or in
jured in any way. We did not realize this w hen w e erected
barriers. We did not realize this w hen w e thought the walls
o f protection made us beautiful and made us special. We
did not realize this when we thought that, w ithout these de
f e n s e s , w e would be nothing. We w ould be vulnerable. We
w ould be alone. If we were alone, then w e might as well
give up.

Walls o f protection cast their ow n shadows. Since we

perceive the world in our own minds, we perceive it in the
shadows and darkness cast by our own walls of protection.
Such dark perceptions give us good reason to fear, good
reason not to trust either life or other people. Yet, these
fears and the lack o f trust are merely due to shadows, shad
ows cast by walls o f our own making.
There are four different w alls of protection which we
erect (see Figure 35). They appear w henever our percep
tions are based on Fear. We experience these four barriers
as confining us, locking us up w ithin the walls of a very
personal prison. W hen we move to get out of this prison,
our perception is distorted and we feel like we are going
deeper and deeper into this personal prison. We can fear
that we will never be able to experience genuine freedom.
The first barrier consists of a Wall o f Impossibility. Be
hind this barrier o f impossibility we believe that I can t.
I cant do this. I c a n t do what I w ant to do. I cant.
When we experience the im possibilities of this w orld, we
experience despair. Despair tem pts us to quit all together,
to quit trying because there seem s no way to accomplish
anything. We think and feel we are w eak and powerless.
This feeling brings us to the existential question of Hamlet,
To be or not to be. We question w hether it is better to live
or die. We question our basic self-worth. We deny life and
our Inner Self as the sole carrier o f our worth. Hence, it is
here, against the Wall o f Im possibility that we are given the
ultimate choice of Life or Death. It is here we come to dis
cover the answ er to our questions, W hat is worthiness?
W hat m ust we do to be w orthy? Is life worth living without
the pow er to make the world be the way we think it needs,

B a rrie r
1. Impossibility
2. Survival
3. Obligation

4. Desire

W h at We Say
1 cant
1 need
I must
Have to
I want

W hat We Experience
Guilt, Anger
You owe me
Longing, disquiet,

I Choose.
5. Freedom
6. Freedom
7. Freedom

1 am willing
1 am grateful
I am enjoying

Inner self qualities

Cosmic Consciousness

Fig. 35. Becoming Free.

should, and w e desire it to be? Do I have the strength and

vitality to continue in such a w orld as this?
If w e manage to let go of this Wall o f Impossibility, let
go o f our beliefs, thoughts, and feelings of I can t, we
come to the second barrier, the Wall o f Survival. Here we
confuse our self-identity with our instrum ent, the body. We
say, I need. We believe that, as a body, w e need: we need
to eat, we need to drink, we need to sleep. These are funda
mental needs o f a self-im age controlled by a body. W hen
we fear that our needs are not going to be met, we experi
ence desperation. W hen we need anything at all, the need is
desperate and w e experience fear. The fear denies the pos
sibility that we may be more than just a body. With incred
ible courage the Rosicrucian student may choose to face this
fear and ask of self, A m I just a body? W hat am I actu
If w e go through this Wall o f Survival, we com e to a
third barrier, the Wall o f Obligation. Here we say, We must.
I m ust, I should, I ought, I have to, I got to. Here, against
this Wall o f M ust, Shoulds, and O ughts o f obligations to
m an-m ade rules and laws, we experience guilt, resentment,
regret. We feel that the world owes us and we will see to it
that others feel guilty too if they dont do as we expect.
Here, against the Wall o f Obligation, the student may come
to ask, A m I not more than limits and dem ands? Am I only
a thing to be used? Am I not som ething more than this?
A s w e get through this Wall o f O bligation w e com e to
the fourth barrier, the Wall o f Desire. Here we find that, I
w ant. This is the most subtle of the four walls. A fter all,
we live in a society that tells us we should want a car, we

should want to be successful, we should want to have a house.

Yet, w hen w e w ant, we make our inner happiness depen
dent on the outside world. Rather than joy, we experience
longing, disquiet, disease. If w e can see that we have choice,
that we choose the direction our life takes, that we are re
sponsible for the results o f our choices, that we have pow er
to make new choices and give new directions that gets us
through this fourth wall. Here we can discover that w e have
the pow er to choose from deep within our hearts what it is
we are to do in life. Choosing even small things can be
important to the discovery of this inner pow er and strength,
like choosing to breath, eat, and sleep. Then, suddenly we
are free of all four barriers.
Outside the walls we experience Freedom. The first level
of Freedom is I am w illing. Here we experience the gifts
of our Inner Self. In our laboratories, people report that
when they are experiencing the Inner Self they report expe
riencing love, peace, oneness, unity, w holeness,
com passion, trust, confidence, tim elessness, the
absence o f barriers, com plete freedom . All these gifts
are expressed when we are w illing to experience life, rather
than make our life experience w rong. W hen we are willing,
we find that we can let go of saying we should and ought
and that others also should and ought. Rather than say
ing this is w hat w e should have experienced, we are w ill
ing to experience w hat life brings us. Rather than interpret
ing the way it ought to be (after all, we know best) we
are w illing to experience the gifts of life just as they are.
W hen we can say, I am w illing we can go to the next
level o f freedom , I am grateful. Here w e experience the
Entheos, a Greek word made up o f en, m eaning w ithin,

and theos, m eaning G od, w hich together m eans God

within. We get the word enthusiasm from this magical word
m eaning God w ithin. Dr. H. Spencer Lew is spoke o f this
level o f consciousness where we are grateful. He suggested
that when we pray we d o n t have to just ask for things of
desire; rather w e can choose to express the gratitude that
already is in our heart. Our gratitude can open us to experi
ence the Law o f Attraction.
W hen we are grateful, we may also experience the third
level of freedom . We experience I am enjoying, I am jo y
ful in every circum stance. We can feel and express joy in
every experience, every circum stance o f life. A tall order!
A tall order, to experience joy in all circum stances. What
about the circum stances w e say are w rong, unfair, and un
just? Are we w illing to experience joy and feel gratitude
w hen we make such judgm ents? W hen we are willing, we
attune to the boundlessness and lim itlessness o f Self. Such
an experience o f boundlessness in the Cosm ic is w hat we
call Cosm ic Consciousness.
M ystics, adepts, m asters have each been w illing to let
down barriers and to express the Light, Life, and Love that
is within the heart o f every human being. How difficult it
can seem at tim es to see this, and yet its always there for us
w hen we are willing, grateful, and cheerful.
R osicrucians, mystics, and adepts have written about
serving as exam ples of what it is to express the Light, Life,
Love that is w ithin our hearts. As ideals, these mystics, ad
epts, and m asters each serve as a source o f inspiration, a
source of guidance, a source o f assistance all because they
are w illing that essence w hich w e all are. Hence, in sharing

our willingness, gratitude, and joy, each one of us is able to

dem onstrate that the m aster resides within the tem ple. It
is the God w ithin that dw ells w ithin the temple, w ho dwells
in the hum an heart and finds pow er in the human brain.
W ith this inner voice of power, the agents of evil tremble
in the abyss, the four elem ents prove w illing to serve us and
the highest intelligences are am bitious to obey our inner
m ost desires.
This is not the blind follow ing of external masters. This
is not a com pulsive fatalism , or the obedience to external
gurus, w orldly masters, or tyrants that w ould have us fol
low them as if we w ere puppets dancing on the strings of
fear, impossibility, need, obligation, or desire. These are
m erely the strings of fear and belief. They do not have the
pow er to compel our action and thereby restrict our free
dom. The pow er to choose action and freedom abides within
A s students of mysticism , are w e w illing to let go of
shadow s and echoes that resound through our m inds and
keep from us the truth o f w ho we actually are? Are we w ill
ing to let go and let fears and shadows fade from our con
sciousness, being ever aw are that darkness is m erely the
absence of Light? If w e are w illing to let go and w e are
w illing to abide w ith the inner master, the Inner Self, if we
are w illing to abide w ith the radiant energy of who we actu
ally are, then it is that all the gifts are there for us to share
w ith all those w e love. Then, also, we can realize that we
are not alone, that the Great Work that we undertake has
been undertaken by m ystics, adepts, and m asters, Rosicrucians, M artinists, and others w ho have abided am ong us
throughout the ages. They form a great chain o f being, a

chain o f being w herein each heart has expressed a w illing

ness to let go the barriers, a gratitude for life the way it is, a
joy in sharing this life in love with each other. This is a
powerful chain, a chain of w hich we are a part and hold a
rightful place.
W hen w e are w illing to let go the barriers o f fear, belief,
resentment, regret, guilt; when we are willing to pass through
the walls of I cant, I need, I must, and I want; we can then
realize that we are not alone, that a Light leads the way as it
does in every heart that has expressed its willingness, its
gratitude, and its joy. We can know that in Rosicrucian
Temples, Lodges, Chapters, and Pronaoi and in our Home
Sanctums, there are lights on our Shekinah or altar to com
memorate the G reater Light w ithin each one o f us. Within
this Light we can abide in stillness and reverence, that we
may allow all shadows to pass from our consciousness, be
ing ever aware that darkness is merely the absence of Light.
In Peace Profound, let us rem em ber w ho we actually are.

Shadows o f shadows o f the shadow o f His face;

Echoes o f echoes of the echoes o f His word.
The shadow s pass, the substance remains.
M ultitudes o f tom orrows melt into yesterday
Save one that will dawn as today without end,
Has already daw ned and risen is its sun
For him w ho is awake, w hose heart is a full moon,
Holy w itness of the wealth it reflects.
It beam s forth what it sees, bright into our darkness,
For us m oonlight, but for the moon, daylight
From a fountain in flood ever-flowing.

Truth, A ll-K now ing, Eternal Lord

O f the A bsolute Day beyond day and night,
Infinite Beatitude, as w e meet together, answ er us,
guide us
O ver the surge o f this sea o f shadows, this vast
Ocean of echoes, that on the ultimate shore
We m ay behold and hear, and have and be.
G od of our Hearts, God of our Realization,
Thou hast given us the Rose and the Cross
That w e w ho are raised in the Order
M ay know the truth, in Love, in Art, and in Science.
H ow manifold are Thy works!
Bestow Thy blessing upon our presence here
T hat we who are raised in Order
May discern Truth and know the Beauty in All.
George F. Buletza


xploring qualities o f inner experience has been one of
the endeavors o f the Rosicrucian research facilities. In
1986 and 1987 Dr. D avid A guilera joined me in this explo
ration into transcendence, insight, and the experience of Self.
W illingness, gratitude, and jo y are am ong the qualities that
w e explored together.
W hat follow s are explorations of
these three Levels o f Freedom introduced in Chapter 10.


Life in this w orld often seem s tum ultuous and full of

strife. In this kind o f w orld we m ay feel that defensiveness,
conflict, isolation, anger, defeat, anxiety, confusion, and
being victim ized are all attributes o f living. Yet, is this
living? Is there not another way? W hat does it take to Live,
to express the Light o f our Inner Self? W hat attitudes allow
us to share ourselves w ith each other?
Some people describe being our Inner Self as a child
like way o f returning to Life. Some subjects describe this
child-like state as sim ple, clear, relaxed, being m y
self, discovering w ho I am , innocent, risky, excit
ing, adventurous, joy, as a w illingness to experience.
Some people find that joy is forgotten or denied in fear
ful circum stances. Yet, these circum stances are an opportu
nity to renew our willingness. A s one person points out,

A s much as I find experiences o f Self to be joyful and ful

filling, I also find that I need to come back to my own w ays
and attitudes that ensure my success. This is safe, being
child-like is not. To choose w illingness when we know
its not safe takes courage and perseverance.
Becom ing our Self takes courage. B ecom ing our Self
m eans letting go of outer aspects of personality. I find that
when Im successfully into my facade, I think I m looking
good in others eyes. That feels g ood to me. But unfortu
nately, I also feel guilty and scared that I might be found
out. Then, I feel even more defensive. A nother agrees.
W hen Im not being w ho I actually am . . . I feel that I m a
failure. W hats ridiculous is that Im much more powerful
in just being who I am . W hen I forget, my fears are real
W hen I represent m yself as superior, Im still well aware
that its a facade. Yet, this facade can seem very im portant
to us. I cling to my facades and worry over what could
happen if I expose m yself. I m afraid that I 11 appear
simple, dumb, stupid. Based on fear of exposure we build
w ithin ourselves a need to m aintain a false front. My front
protects me when I fear trusting others or myself. For me it
is an issue of trust.
Facades appear in many forms. I need to be in con
trol. B eing right is im portant to m e. Its worth any
thing to be right. I dont want other people to see my
w eaknesses. I dont want people to see w hat I cant see.
W hen they show me w hat Im doing, I m hum iliated.

I feel I am m yself w hen I m fulfilling my obligations.

O f course, even w hen I m doing my duty, its still not
enough. Its never enough. No one appreciates how
much I do. I c a n t ever rely on others to do things right.
W hy am I alw ays so tired and unappreciated?
There are others who feel just the opposite. I m m y
self w henever I ve no responsibilities. I m me when Im
free. W hy do people always want to put restrictions on
me, make me follow stupid rules, make me do things I d o n t
want to? You c a n t be yourself if y o u re not free to experi
ence life. Pretending that I m free w hen I know I m not,
is not real.
Each o f us can build individual defenses which allow us
to feel safe, but also separate and alone. Each protection is
based on an anxiety, worry, or fear. W hen I feel unsure, or
worse, challenged in my beliefs, I angrily defend myself.
A fterw ards, I feel guilty and w ish I had given m yself time
to adjust to new beliefs and realities.
W hen w e experience an unexpected flush of feeling we
may fend o ff the feeling and becom e rigid in our behavior.
W hen I m afraid, I becom e too form al and d o n t allow
m yself to experience the moment. Later, I often wish I had,
because the new experience w as just what I had been look
ing for. Fearing to be exposed and vulnerable, we can
choose to keep up our guard, m issing opportunities to share
and experience ourselves.
If we choose to let go o f fear and defensive beliefs, we
are then free to be our Inner Self. Before I let go o f a
defensive belief, I can fear that I m going to suffer a small

death, that I ll look ridiculous, that I might actually be grate

ful and then I ll be hum iliated for my previous attitude.
A fterw ards, however, w hat I actually feel is joy, freedom ,
and even a physical lightness. I am grateful once again to
let go o f my fear and reality. I am g ra te fu l. . . for I am not
a victim! I feel my inner pow er returned. . . . I feel my
personal power. . . . I feel my genuine power.
W hen I let go of my old belief, I consciously tell m y
self that 1 have finished w ith my old way of relating to people.
I make a choice based on w illingness to change my reality.
Each time I choose, my w illingness em powers me. My w ill
ingness makes possible and even com m ands a change to
occur. This is Mastery. T h i s mastery is a process w hich is
personal to each of us and w hich is based on a w illingness
to change. A s one person put it, I am finally realizing what
I really am .
In our change process, w e w alk through a threshold,
finding on the other side that keeping our facade is of no
value. Unconsciously, w e m ay have felt that either being
right, or looking good, fulfilling obligations or avoiding
them w as protective, but now find that our inner truth is
the only genuine security. A s long as I stay w ith my con
science, I am standing on truth. I am no longer vulnerable
to the shifting sands of the w orld and popular opinion.
W hen I experience my Inner Self, the w orld is joyful and
golden. I no longer am caught in w hat appears to be strife
and tum ult. I thought m astery w as being in control. Yet,
it is the free-flowing, open sharing of m yself that brings joy
and a rapport w ith others. In my fear of exposing w eak
ness, I m guarded in revealing m yself to others. Yet, in shar

ing myself, I m finding the kind of trust and love I ve al

w ays w anted.
By com ing to experiences of the Inner Self, we discover
a hope and a confidence that can reaw aken our conscious
ness w hen we again forget and cling to protective facades.
We are inspired to ask, W hat does it take to share the Light
o f our Inner Self? W illingness and Trust are two fre
quent responses.
With these two responses we now know, in both the world
and in our hearts, that there is another way, a way that offers
joy, freedom , love, and all the treasures sought in lifes ad
The following questions are for our personal selfexam ination, contemplation, and our own exploration of our

Am I willing to experience m yself in all circumstances?

Am I willing to experience joy and sadness, confidence
and anxiety, fulfillm ent and failure, innocence and con
fusion, peace and conflict, trust and defensiveness, con
nection and separation, acceptance and rejection, and
so on?


Am I w illing to experience Self, or is it more im por

tant to look good and be right? In my life, w hich am I
choosing? Let us take a mom ent to experience our


I experience courage, openness, inner guidance when I

. . . and I experience fear, separation, guilt, and im pos
sibility when I . . . .


I w ant to experience new realities in the follow ing

areas o f my life: A m I w illing to experience these new
attitudes even if I w ere to look ridiculous?


I am genuinely w illing to acknow ledge w ho I am in

the follow ing a re a s :. . . I am not w illing to change my
realities (i.e., beliefs, interpretations, expectations, judg
ments) in these other a r e a s :. . . .


Am I w illing to experience free-flow ing, open sharing

of m yself, joy, trust, rapport with others, love, and am
I also w illing to experience rigidity, protection, sad
ness, loneliness, and fear? Am I w illing to experience
all that life, the Cosmic, offers me?


Being already Light, let us picture a sea of blackness.

Let us breathe deeply into our inner picture, intensify
ing and giving life to our experience. W hat is on the
other side of this dark sea? In every mom ent o f my
life, w hich am I choosing?


W hat does it take for me to share the Light that I am?


Dr. H. Spencer Lew is frequently spoke of that level of

experience where w e are grateful. He suggested that when
we pray we should not just ask for things o f desire; rather
we can choose to express the gratitude that is already in our
hearts. Is there a m ysterious pow er in our experience of
gratitude? Can we attain such pow er in our own lives? W hat
could possibly hold us back?

Gratitude is a quality of our experience that is thought

by som e to be a virtue and by others to be a w eakness. D e
pending on our realities and desires w e may look at grati
tude as either natural or foolish. We m ay ask, Can we be
grateful when we are feeling despair, when we d o n t have
w hat we think we need, what is just, or w hat w e w ant?
For instance, one person experienced sexual abuse as a
child. H er response to life is anger and attack. Her experi
ence in life is separation and loneliness, w hich is also her
subconscious fear. Letting go o f her aggressive protections
is still difficult. I d like to escape, but th eres nothing I can
do. It is scary. T h ats the way I alw ays feel, though. I
escape from everything I feel. I make excuses. I just d o n t
want to have this experience. I rebel!
Like this person, some people point out, W hen I feel
despair, life is im possible. This is the w ay life is and I cant
change it, then I do n t feel grateful. Its im possible to feel
gratitude when I know lifes unjust. I know it. Its unfair,
its unjust. You w ant me to feel grateful for this?
Life doesnt give me what I need. I ve got to work for
it, strive and fight for it. I ve earned everything I ve got.
No one gives me anything I need. Gratitude isnt som e
thing I often feel except on Sunday or maybe Thanksgiv
ing. I can give you gratitude w hen I ve earned it for my
self. Yet, another points out, W hen I feel I ve earned what
I got, that sucks the gratitude right out o f it.
O f course, I feel grateful w hen I get w hat I want. Only
why can t I get what I want when I w ant it? If I havent

got what I w ant by Tuesday you can t expect me to feel

gratitude on W ednesday. You w onder why I m irritable?
M ystics can discover that we ask for the experiences we
receive, even to the choice o f our own parents. One m em
ber recalled for us some prenatal and childhood experiences:

I can rem em ber seeing m yself as a round, glowing

sphere. Yet, I knew that the sphere itself w as not
me, but merely an expression of my being. In
front of me, I could see two women. I knew that
they were sisters, that the one I chose w as to be my
m other and the other to be my aunt. One of them
held the attraction of love and nurturance which
would have shielded and encom passed me
throughout my childhood. With the other the
attraction w as a deep sense of responsibility. I
chose wisely, relinquishing this opportunity for an
all-encom passing, fulfilling love. I chose for my
m other the woman w ho represented responsibility.
As I grew up, however, my biological mother
becam e less involved in parenting, and my aunt
my psychological mother, took over the parenting
role. A s for my father, he w as a very difficult man.
He w as physically, mentally, and emotionally
It w as not until later in life, during an initiation
ritual in the Atrium degrees, that I truly realized
the significance of my childhood experiences.
D uring the initiation, I had a profound sense of
attunem ent with my Inner Self, at w hich mom ent I

felt prom pted to ask some question w hich had

been burning in my heart. I chose to ask, W hy is
the relationship w ith my father so very difficult?
The answ er shot back, Because you are so much
like him . This response w as gradually accepted
by my outer consciousness, and over the years I
have come to realize the shadow side o f my per
I now feel truly grateful for both o f my parents. Had
I been raised by my aunt in a totally loving, engulf
ing environm ent, I would never have let loose of her
apron strings, satisfied instead to be encom passed
by her love. I w ould not have been desirous o f en
tering the w orld at large. I am grateful for my father
because through him I cam e to know myself. Suf
fering now is irrelevant. I can now experience grati
tude and can now realize that I have received w hat I
asked for.

W hen I recognize that I am realizing qualities of Self I

have asked for, then I c a n t help but experience gratitude.
Often I dont feel gratitude at first because my experience
doesnt fit my picture o f w hat I think I should be grateful
for. If my expectations are not met, I dont feel grateful, but
later may realize that I have received what I hoped for. I
hope to experience w hat I can be grateful for. But hope is
often colored by expectations that stand in the way o f grati
tude. The experience of gratitude is followed by such joy
that I only wish that I could alw ays be open to that.

People w ho experience genuine gratitude find that it is

spontaneous, natural, and free. G ratitude is often unex
pected. Its just here. G ratitude is always here, even
though I can t always feel it. The more Im w illing to
accept gratitude as a part of life the more intense it becomes.
Then it becom es more and more natural. I can t make it
happen. I can be open to it. W hen gratitude is here its a
gift. W hen I am grateful I feel light, joyful, connected.
. . . I feel centered, harm onious, peaceful. . . . I feel
positive tow ard the w orld, genuinely tuned into things, posi
tive tow ards others.
Intuitively, I know its possible to experience gratitude
in all circum stances. G etting there is the difficulty.
not w illing to experience gratitude if I dont have my way.
I can experience gratitude in all circum stances where I m
w illing to experience life as it is. This m eans I need to let
go of thinking I know how it should be.
The w illingness to open to experiences of gratitude can
take courage. One Rosicrucian student describes her expe
rience as follows:
I w anted to let go of the negative em otions I
experienced w henever I thought of childhood
beatings. I asked my Inner Self for assistance.
W hen I started to let go, my ego went crazy. It
said to m e, How could you possibly do this.
Everyone w ould agree these beatings were terrible
and w rong. If you do this everyone will know you
are crazy.

My inner self merely replied, Do you w ant to let

go or not?
My ego replied, Youve already forgiven your
father. You dont need to do this. Indeed, I
thought I had forgiven my father.
My inner self merely asked, Do you want to let
go or not?
I replied, Yes, and I asked my inner self, W hat
w as my interpretation that is still generating my
negative em otions?
My inner self responded, The beatings were
unfair, unjust, and w rong!
The ego exclaim ed, If you do this, you are going
to feel gratitude for those beatings, then everyone
w ill know for sure that y o u re crazy!
The inner self responded w ith the same question,
Do you want to let go or not?
Yes, I choose to let go o f unfair, unjust, and
w rong. This was scary.
I then experienced those beatings, possibly for the
first time. Letting go of the interpretation, I indeed
experienced gratitude. I interpreted this to mean
that never again would I need to fear being beaten
up by life.

The Tom-tom Legend of the A m erican Plains Indians

teaches that to becom e a Peaceful Warrior, the brave must

be happy, see the Great Spirit in all things, and give thanks
in every situation. H alf a world away, Paul w rote to the
Thessalonians, that to becom e true Christians they should,
Rejoice always, pray constantly, give thanks in all circum
stances . . . .
People attest to the genuine pow er and freedom experi
enced with gratitude. Dr. Lew is and our subjects dem on
strate that for us gratitude is already burning in each of our
hearts. Hence, the choice we face is between joy and fear.
Are w e w illing to experience gratitude and joy or w ill we
choose to remain with fear and judgm ent? The Peaceful
W arrior and the Rosicrucian Knight vanquish fear w ith a
courageous thrust of gratitude.
The follow ing questions are for our personal self-ex
am ination, contem plation, and our ow n exploration o f our

Is there a genuine w illingness in my heart to experi

ence gratitude?


Do I have the courage to experience gratitude even

when others may make me wrong?


Am I w illing, grateful, and happy or is it more im por

tant that I believe that I am right, look good, that I am


At this mom ent am I experiencing inner strength, in

ner trust, inner confidence, inner connection, inner
peace, and gratitude or do I feel separate, do I need to
escape from experience, do I feel life is im possible, do

I feel despair, desperation, guilt, desire for life to be

different from the way it is at this mom ent?

Choose a m ajor life problem or issue. In this matter,

w hat would it take me to trust my inner guidance?


In this m atter w hat is right, just, and correct? A m I

w illing to let go o f this?


A m I w illing to accept all my experiences, all aspects

of w hat I really am? A m I w illing to accept what I am
experiencing right now?


In this m om ent now, am I w illing to w ait w ith bated

breath for the return of w illingness, gratitude, and joy?


Joy is the m ost infallible sign o f the presence o f G od,

w rote Teilhard de Chardin. In contem plating his own ex
perience of joy, C. S. Lew is expressed the idea that joy is
that quality of our experience that when it seems to go away,
we sim ply w ait w ith bated breath for its return. These com
ments indicate that the experience of joy is a noetic/aes
thetic gift that simply com es and goes, and then returns w ith
out our control. W ithout a sense o f personal control, does
this mean that our desire for joy is hopeless, or is there a
conscious attitude that w elcom es an experience of joy? Is
this spiritual experience the very essence of what is sought
by the mystic?
In experiencing the mystical, one subject com mented,
There is a quality w ithin me that when I touch it, my mind

expands and I experience the fullness of the Cosmic. W hile

in this expansive state, I experience no desires, no obliga
tions, no needs, and no im possibilities. The m undane melts
away and I know peace, w holeness, and, most wonderfully,
This subjects comment agrees w ith the perspective sug
gested by the em inent Swiss psychiatrist, Carl Jung. In
speaking about happiness, he states:
Since it is a subjective state whose reality cannot
be vouched for by any external criterion, any
further attempt to describe and explain it is
doomed to failure, for only those who have had
this experience are in a position to understand and
attest its reality. Happiness, for exam ple, is such
a remarkable reality that there is nobody w ho does
not long for it, and yet there is not a single objec
tive criterion w hich w ould prove beyond all doubt
that this condition necessarily exists. As so often
w ith the most important things we have to make
do w ith the subjective judgm ent.1
If the experience o f joy is indeed a subjective state, then
what attitudes w ill allow joy to flow er? Joy is a being
function. You d o n t make being do anything. Being just
is. A nother person adds, Joy is a pleasurable em otion re
quiring my w illingness to be open to it. I can give perm is
sion for my experiencing joy, but I dont force it to happen.
Joy can be such an important virtue that we may try to
insist that it always be present. However, as one subject

points out, W illing joy doesnt w ork for me. Joy is a gift
that appears spontaneously, transcending my ordinary self.
Some subjects point out that an egocentric w illing can be
transm uted to a spiritual openness. I feel joy when I am
interested and focused to such an extent that I forget myself.
Then I am enthusiastic and spontaneous. The jo y I experi
ence is spontaneous.
Many people at this point ask, W hy do some people
have more joy than others? W hy do some people get more
gifts? In asking these questions are we more involved in
ourselves or in others, or in our experience? By not forcing
joy, by being involved in experience, self is forgotten and
subjects suggested that joy simply follows.
In asking some subjects w hat might happen if they were
open to experiencing joy, some subjects discussed attitudes
blocking their experience of joy. Subjects were asked, If I
were joyful, then . . .
They responded, I w o n t be ac
cepted, I ll be out o f control, I w o n t be real. Ill be
crazy, T heyll think I m crazy.
They will think I m one of those overzealous religious
fanatics! I w ont be grounded. I ll be up in the clouds
som ew here and w ont be able to relate to others. I ll be
rejected. My friends will think I'm weird. They will think
som ething is w rong with me. They may prefer to see me as
mad. A fter all, they may prefer such a judgm ent rather than
accepting the responsibility and possibility that they too
could be joyful.
Besides concern about the opinions of others, one per
son indicated a m ore basic fear: Darkness hates the light.

It would be better to hide out. Youve got to be careful about

show ing your light.
Some people adm itted to subconscious fears in re
sponding to the question, If I w ere to have fun like this,
then . . .
I w ouldnt get any w ork done, I d be fired,
My God! I w ouldnt be taken seriously! Its the best
way o f ending up on a cross that I know of.
Being joyful can also mean letting go of facades. I
wouldn t be able to be unhappy or a martyr, I w ouldnt be
able to participate in that sad game at the funeral, They
might say your being disrespectful for the dead.
We may avoid dealing w ith our personal fears. Yet, what
does it cost us in term s of joy to avoid dealing w ith fear?
Subjects responded, Just about the whole shooting m atch.
It cuts the heart out o f my experience o f life. The meaning
is gone. I dont have near enough fun now that I m all
grow n up. It costs me my happiness. Its doom and
gloom . Joy? W h ats that?
For many there is a cost in term s o f health: You die, a
little, but at once. You are cutting yourself off from the
Source, the Source of vitality. Joy is my Fountain of Youth.
W ithout it I feel prem aturely old, lifeless.
O thers speak of cost in term s of relationships: It makes
my relationships disconnected, disjointed. There is a sense
of isolation. You are in your own little world, the one youve
created. The world seem s colorless, gray, dark, dreary.
Costs are often obvious, but the payoffs can be more
difficult to identify. In asking the question, W hat are the

payoffs we get from believing that joy is not perm issible?

subjects replied, You get to feel sorry for yourself. I m
not responsible for my misery. I have no choice.
By telling ourselves we have no control in our lives, we
can rationalize our misery, our moods and attitudes. Those
are the breaks. My misery is all right. I get to be right
that there is no jo y here for m e. I get to be as selfish as I
w ant. You get to put up w ith a lot of miserable people
who also put up w ith my bellyaching.
For many people projecting their fear onto others can be
another payoff. You can shift blam e. God did it to me.
Its all his fault. Since I m not happy there is no good
reason for anyone else to be. I ts all right that I judge others
for their inappropriate feelings.
W ithout joy, life can seem so desperate that even a fa
cade of jo y can seem preferable to a seemingly em pty life.
Yet, many people point out that th eres a difference between
jo y as an experience and jo y as a facade in order to look
good and seem alive. W hen I think I m supposed to be
joyful, joy is no longer genuine. I sim ply play a role. I ts
like I know what its supposed to look like, so I play it. Its
a drama. Its not genuine. I put a funny grin on my face to
indicate that everythings okay, that I m joyful. But this
kind of dram a is not w ho I am .
Joy is more than a facade, dram a, or role. M any sub
jects indicated that there is a particular attitude present when
genuine joy is experienced. If I m going to be joyful, it
starts w ith the w illingness to experience. An interpreta
tion of our experience is not the same as the w illingness to

experience. I t s t h e w i l l i n g n e s s to experience period. It

includes sadness, the full range of my emotions. My expe
rience of joy stops when I interpret, when I make my expe
rience w rong or bad. Any judgm ent, even the interpreta
tion of ourselves being right, good and ideal, can inhibit the
experience of joy. W hen I am self-righteous I dont have
to fear being w rong; I feel self-justified, but also isolated
and alone, and there is no joy in that.
To be joy ful, w illingness is the key. Then it happens, it
all falls into place. T h ats the m agic The secret here for
me is my w illingness to experience gratitude. W hen I expe
rience gratitude, joy often follows. Here, gratitude means
that shared feeling w hich brings people even closer together,
not the polite thank you w hich follow s as a payoff for a
service rendered. W hen I am profoundly grateful, I feel a
sense o f connection w ith others, or even w ith the cosm ic
whole. My being fills w ith a light and love which tran
scends feeble words. The same spiritual essence is present
in gratitude as is present in joy. They are connected. It s as
though gratitude and joy are tw o m eans to arrive at the same
experience of self.
W illingness can also involve a sense o f risk for many
people. T heres a little bit o f going out on a limb with
joy. W hen Im not w illing to experience all of life 1 cut
m yself off from the experience o f joy. I cut m yself off when
I allow doubt. I t s like maybe I w ont say the right thing. I
experience a little insecurity, a fear. I tell m yself this isnt
the right thing to say. I stop m yself from speaking. I blunt
my experience of fear, yet [with fear repressed] I dont ex
perience joy either. A nother paradoxically adds, Here I

was experiencing all this sadness, anxiety, negativity. I didnt

make these feelings w rong. And I experienced joy. I am
astonished. This seemed im possible! We tend to be ju d g
mental about ourselves when we experience negative feel
ings such as sadness or anxiety. That we can experience joy
under these circum stances is seem ingly im possible. It does
not fit in with our usual way o f looking at joy.
With joy there can be a sense of risk, astonishm ent, a
non-rational quality to the experience. Its almost as though
theres a prerequisite o f feeling okay about m yself before I
can be open to experiencing, before I can risk being joyful.
If I m really being myself, if I m really experiencing joy,
then external situations might fall apart. People may not
see it as a joyful experience, they may not understand it.
People d o n t often understand that its an inner process.
It seem s as though gratitude and trust are spiritual quali
ties that open us to the w illingness to experience Self and
joy. We experience joy w ith other qualities o f our inner
self, like peace and love. Joy then becom es a way of life.
To be joyful, its im portant for me to come from my inner
purpose, to trust that purpose rather than the w ay o f the
w orld. In the m idst o f a tum ultuous world, it takes trust
and courage to allow our inner self to guide and direct our
active participation in life.
W hat are the gifts which may come through trust in our
inner self? These gifts can be the qualities of our inner
self, humility, peace, joy, love, gratitude. If I am experi
encing peace or any other quality of the inner self, the very
experience o f the inner self is jo yful.

The whole world is brighter. I seem to notice joy in

other things as well, that I hadnt noticed before. It is part
o f the expansiveness that joy is in all things, not ju st som e.
Joy is the most m ystical of all experiences that I ve ever
had, because it is a sense of who I actually am. Being who
I am, joy is accom panied by feelings of expansiveness, a
feeling of connectedness. Ultimately, joy is trust. It is trust
in the tim eless and form less. Joy is a lim itless condition
that is m e.
Dr. H. Spencer Lewis indicated how we can bridge the
gap between our reality of a limited self and the experience
o f lim itless joy:

The real key to happiness, which may be applied

for all, is this: Be always considerate o f others in
all your thoughts, actions, and words. God never
intended that man should be unhappy. Happiness
is m ans birthright, and the only thing which is
preventing man from enjoying that birthright is his
ow n blind egotism. Because w e are so w rapped up
in ourselves, w e are failing to enjoy the happiness
we should have and hold. We are so proud of our
self-styled independence that w e have built up a
w all of pride around us, through which kindness,
joy, consideration, and love cannot penetrate, and
it is not until w e rem ove that wall and know that
we are o f God, and not of ourselves, that true
happiness w ill com e to be w ith us and remain with
us now and foreverm ore.

The follow ing questions are for our personal selfexam ination, contemplation, and our own exploration of our

At the personal level, when do you experience joy? In

relationship and in service for others, when do you ex
perience joy? In experiencing your relationship to the
Cosmic, w hen do you experience joy?


Imagine a situation in w hich you could be experienc

ing joy. Visualize this situation clearly and in detail.
Do you often im agine yourself as joyous? Is joy self


W hat are you doing to promote possibilities for expe

riencing joy in your life?


W hat are you doing to share joy w ith others?


Experience joy. Experience happiness. Experience

self-esteem. Are your experiences the same?


Do w e require anything in the external world (i.e., an

ability, a need, a should, or a w ant) in order to
experience joy?


Are you w illing to experience joy?

efore transcendence and the consum m ation o f the

m ystical m arriage, there is a letting go of our m istak
ing form as being essence. In letting go the ultim ate im por
tance o f outer form, w e live in a world o f paradox. We go
beyond w hat we thought we needed and lacked, w hat we
thought we should do and failed, w hat we thought we de
sired and couldnt have; and going beyond our needs, du
ties, and desires, w e discover that w hat w e are is what we
thought w e wanted. To abide with such paradox in matters
of quality and essence calls upon a suprem e trust, courage,
and love. Yet, is not the call o f our ow n heart, the voice and
direction o f our innerm ost being, not the voice w e have
longed to hear and join? Ultimately, can there be any other
path for us? (Note: again, as w ith Chapter 11, the following
essay w as w ritten by G eorge F. B uletza and D avid M.
A guilera.)


Exploring what lies beyond w orthiness is a challenge.

W hat lies beyond has no words, is undefined, is com pletely
open. We even have difficulty talking about it. Yet, the
confidence, the joy, the peace that is experienced as the mys
tic goes beyond, m akes the seem ingly heavy experiences
of life more than w orth it.

efore transcendence and the consum m ation of the

mystical m arriage, there is a Jetting go o f our m istak
ing form as being essence. In letting go the ultim ate im por
tance of outer form, w e live in a world of paradox. We go
beyond w hat we thought we needed and lacked, w hat we
thought we should do and failed, w hat we thought we de
sired and couldnt have; and going beyond our needs, du
ties, and desires, we discover that w hat we are is w hat we
thought we wanted. To abide with such paradox in matters
of quality and essence calls upon a suprem e trust, courage,
and love. Yet, is not the call of our ow n heart, the voice and
direction of our innerm ost being, not the voice w e have
longed to hear and join? Ultimately, can there be any other
path for us? (Note: again, as with Chapter 11, the following
essay w as w ritten by G eorge F. B uletza and D avid M.


Exploring what lies beyond w orthiness is a challenge.

W hat lies beyond has no words, is undefined, is com pletely
open. We even have difficulty talking about it. Yet, the
confidence, the joy, the peace that is experienced as the m ys
tic goes beyond, m akes the seem ingly heavy experiences
of life more than w orth it.

W orthiness is a reality that can color our experience of

life. Yet, one o f our subjects m ysteriously says, W orthi
ness, unw orthiness? This is a cosm ic joke! W orthiness
doesnt exist. I ts a mental fabrication. Its only a reality.
W hen w e are told that our w orthiness is a joke, we may feel
that the joke is on us. Isn t being w orthy important?
A Class M aster at the Rosicrucian Order remarks, I
som etim es receive a letter reporting on a students feelings
of unworthiness. The student may feel that he or she hasnt
had a psychic experience, or feel guilty about not having
incense, or not having an ideal Sanctum. The openness,
vulnerability, and w arm th these students share with me is
very touching. They have heart. Tears come to my eyes
when I read these letters from sincere students. 1 feel sad
that these students may believe that these same qualities
verify their unw orthiness.
A s these students letters point out, a reality of w orthi
ness can be a m ajor issue in the life of a Rosicrucian aspir
ant. Research subjects indicate, I thought I w as the only
one dealing with this issue. I ve always w anted to be
worthy, but its im possible for m e. A nother subject adds,
I know me. I know my weaknesses. Everything I do isnt
good. I admire those w ho think they are worthy. I doubt
that they really are, though.
How often have w e unconsciously said som ething like
this to ourselves? D oes w orthiness seem to be an ideal that
is im possible for us to achieve? Is it som ething we ought to
achieve? I strive for w orthiness. I w ork hard to earn it, but
I m never actually worthy. I can t experience what isn t

W hen caught in our reality of unw orthiness, our atti

tudes may be experienced as, . . . empty, cold, dark, a
shell or cave with no way out. . . . a blackness thats all
there is. . . . a despair that is ultimate and final. . . . a
despair that is a blot on my soul. I m doing all the right
things, why am I not there yet? I do everything I can to
serve and become worthy, but its never enough. I m still as
unworthy as I ever w as. I w ill never be worthy
One aspect of this reality can be the idea that others can
m ake us worthy. Part of me is w anting to be rescued.
There has to be some external source of w isdom that will
help me out. I hunger for someone w ho will make me
right, will see the good qualities in me, make me worthy.
I am in a shell, under a rock, beneath the sea find me. I
w ant to be loved.
The mental intricacies and convolutions o f our realities
can be very subtle. W hen other people acknow ledge me
and praise my accom plishm ents, I feel good. However, the
ego craftily intimates, T h ats a lie. You fooled them, to o .
Underneath the good feeling I still suspect I m not w or
thy. W hen I am not worthy, I can t even love myself.
Then, I need som eone else to show me I m good enough to
be loved again.
In this reality, There is a sense of burden. O thers ex
pectations and the high ideals of others increase the burden
w ithout showing the way out. This is the ultim ate de
spair, the ultimate im possibility. Here I am, living out a
life of ideals and yet I dont see any w orthiness. W here is
the joy! W heres the joy thats supposed to be here!

Our realities, even if they are a fabrication of our mind,

can affect the way we perceive and interact w ith our world.
In a recent RCU class, students responded to an exploration
of w orthiness with, H elp!!! W here have you led me with
all your damned questions? I m frustrated, confused and
hurt, and its all your fault! M any o f us project the frustra
tion and anger, resulting from our ow n realities, onto oth
ers. This can be an alternative to facing the fear o f having a
lack within ourselves. W hen I feel unworthy, I make ju d g
m ents, either on m yself or on others. W hen I judge m y
self to be evil, bad, awful, there is no w illingness to go on,
no gratitude. W hat joy am I supposed to experience here?
This reality of unw orthiness ultim ately brings us to feel
that som ething is fundam entally w rong or lacking in us. In
despair, we find this reality o f unw orthiness is a costly be
lief. Cost to me includes lots o f stress. W hen I feel
som ething is wrong with me, then I feel dissatisfied with
everything in my life. W hatever I do is m eaningless.
W hen Im trying to cover up that som ething is w rong with
me, then I struggle for an external perfection. I m not very
easy to live with, then. If I can make the outer world
perfect, that would prove that I m okay. W hen I think
theres som ething w rong about me, then I dont acknow l
edge m yself. I judge m yself and have low self-esteem .
I lack spontaneity. I censor w hat I say and do. I dont
have anything to contribute. Everything I ve done in the
past w as a fake. I never get or give enough love. I feel
numb and w eak.
W hen caught up in a reality of unw orthiness w e can live
out that reality as if its actually us. W hen I succum b to
know ing how unworthy I am, my life consists o f despera

tion and despair. U nworthiness does a num ber on my

solar plexus, like som ething Ive swallow ed and its been
sitting there a long time, undigested. I think I want to throw
Subjects also report subtle payoffs in m aintaining the
reality that som ething is fundam entally wrong with m e.
Then, its all right to run judgm ents that I m better than
others or that others are better than m e. If I can convince
m yself that I m good, then I dont have to exam ine that nag
ging suspicion that I m not really okay. I dont risk con
nection and the experience of oneness. I get to be free
from other peoples control. I get to be in control myself,
because if som ething is w rong with me, then I better stay
ahead o f the other fellow or he and others will find out!
Other people add, I d o n t have to risk getting hurt. I
dont have to risk having a relationship. I dont risk re
Secretly, I get to feel I am helpless, hopeless, weak a
victim and a martyr. I ts all right that I w ork harder to
impress others and win approval. With hard w ork I can re
turn at a new level of mastership. Then people will have to
love, honor, and respect m e. I get to w ork intensely, or I
can avoid altogether.
I dont have to love m yself. I have w ork to do, re
sponsibilities, obligations. I dont have time to love myself.
Besides, thats selfish.
With such costs and payoffs accom panying the reality
of unw orthiness, how do people experience the reality of
w orthiness? Is this an im provem ent? It doesnt work to be

unworthy. I have to be worthy. My presentation went

well. The im portant points were made. People w ere so
im pressed that I made more sales than ever before. I ve
wanted this for a long time. The prom otion finally came
through. I m a real person. I just bought a new car. Its
really sharp. Silver w ith gold w heels. I am a successful
businessman. I am proud of my family. I have a beautiful
wife. I have two grow n and successful children. I own a
house on Hill Crest. I am satisfied w ith the respect and
im portance the com m unity affords my efforts. Self
esteem is a matter o f exercising the proper control over o n es
emotions and lower nature. I am a Rosicrucian. O f course,
I am worthy. I dont understand people who could think
otherw ise. I try very hard to let others know that I, too,
am worthy. It takes a lot of effort, but my energy is well
W hen people are ready to exam ine the results that even
a w orthiness reality produces, the surprising result is that
the cost and payoff can be much the sam e as for an unworthiness reality. Problem s w ith stress, perfectionism , rela
tionships, superiority, self-esteem, spiritual oneness, and ful
fillm ent are raised. Is there any genuine benefit in trading
one reality for another? Is there another w ay?
One person exclaim s, N o w onder I couldnt get my life
to work. W orthiness w asnt it! I can finally see that this
whole issue is just an ego trip for m e. A nother person of
fers the follow ing insight: Can unw orthiness be m ade
w orthy? O f course not! We can t be torn betw een w orth
and unw orthiness for long w ithout feeling crazy. But fi
nally, w e touch that inner source of Light, and its done for
us. U nworthiness seen through its own eyes has no reso

lution, salvation, hope, for it only sees itself, its own reality.
But seen through the eyes of love, we can be healed. After
all, w orthiness and unw orthiness are only realities. In let
ting go of realities, some m em bers point to, touching the
spiritual, trusting the Cosm ic, allow ing an expansion, a
flowering, a blossom ing o f Self, experiencing the warm th
of a pure heart.
W hat are we truly seeking, w orthiness or the Inner Self?
W hat is m ost im portant to us, success or the expression and
experience of w ho w e actually are? W hat com es first, real
ity or actuality? The Rosicrucian teaches that as a spiritual
alchem ist w e transform our realities, rather than trying to
change the actuality of infinite potential, that totality of what
we are. The Rosicrucian know s that we can do nothing to
actuality. H ence, he w orks to allow his realities to trans
mute. H e can then experience him self as he is. A s one
student puts it, I ts the experience o f I am , rather than the
interpretation or judgm ent o f w hat I am .
W hat do people experience when they let go o f their
reality or belief? I am free to choose, to create, to experi
ence life in all its possibilities. I experience B eing. I
experience joy. I experience peace. We can all experi
ence . . . a resting place, . . . a state we all cam e from
and are all returning to, a place called home; a place o f peace
and no desire; a place that lies w ithin the soul, . . . peace,
a state of no effort and no desire, a state of grace.
N othing I do can enhance or dim inish w hat I am .
N othing I do or think or wish or m ake is necessary to es
tablish my worth. W hat I am is a gift of the Cosm ic. W hat
I am is the actuality o f what is. Realities which deny this

actuality are lies, illusions. Words do not express the grati

tude and the joy . . .
In the w holeness of all being, I
Isnt it interesting that w e find that w e are all these
things that we once projected outw ard, that we thought of
as G od? Certain ancient Greeks spoke of their realization
of God as the Entheos, the God Within. David, the psalm
ist, also spoke of this experience when he prayed, Bless
Yahweh, my soul.
Through study, self-exam ination, and personal work,
some Rosicrucian students discover that w orthiness is not
what is important to them. However, they can also say that
the exploration o f w orthiness can lead beyond egocentric
concerns to w hat is im portant to them to an experience of
the God w ithin us all.
The following questions are for our personal self-exam ination, contem plation, and our own exploration of our

Is there anything in the external world that can justify

my worthiness? How much would it take for me to be


If I cannot justify my w orthiness by actions or posses

sions in the outer w orld, from where might my w orthi
ness arise? W hat am I denying if I deny this source of
my being and w orthiness? Is this what I am clearly


Are you w illing to accept your w orthiness as being a

gift which you cannot justify by deeds and possessions?


A fter being w illing to accept the gift o f w orthiness, are

you also w illing to let go of it? Are you w illing to let
go of both w orthiness and unworthiness?


W hat is im portant to you?


A re you w illing to love yourself?


Are you w illing to let go of all things of this w orld, to

join, to love all in all circumstances?

W hen we let go of our realities and our need for outer

form in our search for m eaning, wholeness, and the essence
of Self, we come to that transcendent state in w hich we ex
perience and becom e aware of the limitless, boundless, and
tim eless quality o f the spiritual. While such a spiritual state
can lie at the heart of our deepest know ing, it can terrify
the ego that longs for safety in form. Accepting the experi
ence of the essence of Self w ithout the fam iliar com fort of
form leads the seeker to the m ost courageous m om ents of


This seeker is not a person who is content w ith igno

rance or w ith questions left unanswered. Hence, the sincere
seeker also is w illing to probe the mystery of personal exist
ence. A n inquiring m ind and an impetuous spirit can even
tually bring him or her to a great precipice at the limits of
ordinary knowledge. Beyond lies the unknown, that realm
w hich m ost people dare not investigate and thus avoid.
Beneath is the appearance of a chasm of darkness. In it lurk
the fears and superstitions w hich people have unconsciously

accepted about life, birth, death, im m ortality, and other

W hat lies beyond the feared nothingness of this aw e
some abyss? Is there any sane reason for Rosicrucian stu
dents to carry w ithin them a vision of the heart unafraid?
Is anything to be gained by a vision o f self that the worldly
might dism iss as foolhardy? Confronted by our own super
stitious beliefs and fears, do w e dare disprove them? Are
we w illing to discover the Great Light hidden behind these
beliefs and fears?
To answ er these questions, investigators accompanied
twenty-two research participants on an inner journey through
their own personal abyss. D uring these exercises, we ob
served that m oving our consciousness through fears and the
abyss clears the mind. On the other hand, staying stuck by
trying to avoid fear energizes the fear and entraps our con
By experiencing that fear w ithout judgm ent or interpre
tation, and repeatedly questioning, If this were to happen,
then what next?, we keep from getting stuck, and we pro
mote a forw ard m ovem ent w hich can lead to a rediscovery
of Self, and our original intention, purpose, or desire.
To facilitate m ovem ent through the abyss each partici
pant began his personal odyssey by attuning w ith an inner
desire, purpose, or intention. For exam ple, one participant
realized that his purpose at this time w as to learn to trust
life. Specifically, he said, I w ant to trust that my current
relationships are perfect the w ay they are; I w ant to trust
that the Cosm ic will assist me to fulfill my material needs; I

w ant to trust that w hatever happens at the sem inar I am to

present w ill be the perfect learning experience for me and
the attendees.
In his case, w e started w ith his upcom ing seminar. If
the sem inar isn t successful, we asked, then what might
happen? He responded with, I ll look stupid.
If you were to look stupid, then w hat?
People w ont like m e, he responded.
If people dont like you, then w hat?
I ll be alone.
And then?
I ll kill m yself.
A nd then?
I d have w im ped out on life . . . my life w ould have
been w orthless and m eaningless . . . I d suffer endless pain
. . . I d be a nothing.
He becam e nothing. He experienced how it might be
to dwell in a dark abyss of nothingness.
Unexpectedly, he then felt a profound peace. Experi
encing this peace, he w anted to live again. Feeling the v i
tality o f life, he w anted to create. He found him self creating
the seminar. Follow ing his fears, he came full circle, re
turning to the sem inar where he started. However, now he
knew his fear consisted o f m eaningless phantom s that could
no longer stand in the way of his progress. W hat is more, he
discovered a source of peace w ithin himself.

A nother participant w anted to create her first com m er

cial slide show. The financial opportunity w as there, but
she feared looking foolish, silly, stupid, com m anding no
respect. She feared a lack of love, being rejected and alone.
If she were rejected and alone, she w ould die. Im agining
death, she only felt a nothingness, a black void.
In order to experience dw elling in this abyss, we asked
her to experience this utter nothingness. We asked her, What
do you feel? W hat is happening? She began to feel a
profound peace, a peace that passeth understanding. With
awe in her voice, she found herself contem plating, creating,
being reborn. Reborn, she found herself creating the slide
show she originally w as afraid to create. By experiencing
and deepening her fears, rather than avoiding them, she dis
covered that her fears looped though an abyss that led to
peace, vitality, and creation o f the life about w hich she had
only dreamed.
H aving passed through her own fear and abyss, another
person com m ented, In these few m inutes I ve passed from
being unloved, isolated, and alone, to feeling an open heart,
new connections with others, and an incredible flood o f joy
and gratitude.
Some participants came to find a new identity that ac
tually w as always there, only invisible to my old ways of
seeing. Others spoke of discovering opportunities that pre
viously they had been afraid to discover. One man recog
nized how many of his self-indulgences and com pulsions
were nothing more than w ays to avoid confronting his fears.
Its actually my reality, my vision, and my context for per
ceiving things, that is im portant to my fulfillm ent, isnt it?

Change my reality and I change my w orld, said another

Still another described his experience o f the abyss as
follows: W hat my fear would have me believe is that if I
w ere to radiate the sacred light with w hich I am entrusted, I
w ouldnt be understood. I d be excluded, rejected, alone.
I d die. I w ouldnt have learned or fulfilled my purpose.
I d be nothing, and I d never again be given an opportunity
to radiate the Light that I am. Pretty stupid!
With this experience o f the looping nature o f our fears,
this person concluded, I find that the shadow s and the ech
oes that w ould fill our m inds are always ju st as stupid and
pointless. Yet, we w ould allow these shadows and echoes
to rule our life, to com pletely determ ine our behaviors and
attitudes in the world, to breed distrust tow ards loved ones,
ourselves, and life. We w ould allow ourselves to be pup
pets dancing on the strings o f fear, in darkness. But dark
ness has no substance, and the fears that fill the abyss disap
pear w hen the light of consciousness is brought to bear upon
them. We pass over the threshold of terror to realize that we
are free beings o f Light, m asters in Self, students evolving
as a rose unfolding on a cross o f gold.
The experiences o f the participants shared in this ad
venture can be a lesson for all of us. W hen w e choose to
express our M astery in Self, all the terrors and fears w e have
carried may suddenly seem to strike at us. The Rosicrucian
studies tell us that w e w ho possess genuine desire, faith,
and perseverance, a heart unafraid, will choose to enter
this personal abyss and w ill thereby discover S elf and real
ize freedom from fear.


In the Rosicrucian technique o f concentration, contem
plation, and m editation, insight results as one proceeds from
an objective experience to a sym bolic experience. In this
experim ent you will be guided through these various stages
by a series o f questions. Each question is very specific and
designed to draw upon certain mental faculties. Then be as
specific as possible w ith your answers. A nsw er only the
question asked.
A fter you have become acquainted with the question
naire, sit in a relaxed, com fortable position and begin to con
centrate on an object of interest to you. Any object will
w ork in this experim ent. People have had surprising in
sights w ith com m on articles and sim ple item s such as
candles, rocks, glasses o f water, paper clips, rubber bands,
pencils, corks, thum btacks, and sea shells.

How would you objectively describe the object in terms

of your five physical senses? W hat do you see? W hat
does it feel like? W hat sounds can the object make?
Can you smell or taste it?


W hat does the object normally do? W hat other things

can you do with this object? Are there some other things
w e could do w ith it or use it for?


Now that we know w hat a thing is and w hat it will do,

the next natural question is how is it able to do what it
does? W hat is it about its form or structure that allows

it to do these things? In other words, w hat is its mecha

nism of action? How does it work?

Analogously, how are you like the object? Do you do

anything in the sam e w ay? Do you use a m ethod of
doing things sim ilar to this objects method o f doing
w hat it does? W hat is there about you that is like this
object? Is this also true o f other people? O f hum an
ity? O f the universe?


Since we see this m ethod of doing things in ourselves

and throughout nature, w e m ust be dealing w ith more
than a mechanism . We must be dealing w ith a prin
ciple or a law of nature. This principle can usually be
described in one or two w ords e.g., iron might sym
bolize strength or w eakness; a pencil might symbolize
com m unication; etc. W hat does this object symbolize
to you?


We have described the principle represented by this ob

ject in a w ord or two. But if you met som eone from
another country who did not speak your language, how
would you describe or convey this principle to him?
Since most people can communicate with pictures, what
picture com es to mind as you experience or understand
the principle? W hat picture would describe the m ean
ing of this principle to you?


Choose one symbol from your picture. Now, imagine

w hat it w ould be like to becom e that symbol. Up to
now, notice how you have been looking at the images
in your m ind as through they are apart from you. Let
us now shift perspective and im agine what it might be

like if you become one o f the things in your picture.

Just release and let the experience and the surprises
W hen your im aginative experience is com pleted, think
back over your experience and answ er the following:

Describe your experience. Objectively, what happened?

Subjectively, what were your feelings?


Did you have any m ajor insights about the object of

your meditation?


W hat have you learned about yourself? A bout others?

About the universe?


Did you feel any shift of consciousness as you pro

gressed from one question to the next? Can you asso
ciate specific questions w ith the states o f conscious
ness called concentration, contemplation, and m edita


What questions were the easiest? Hardest? W hat might

this tell you about yourself?


Does the process as outlined in this experim ent have

any importance or special m eaning to you? Are there
any practical implications for using this process in other
areas of your life?


In the first experim ent we were able to reach insight

through what is called inductive thinking. It m oves from an
objective reality to a sym bolic reality. However, it is also
possible to experience insight by reversing this process, i.e.,
proceeding from a sym bolic reality to an objective reality.
This deductive approach is helpful in understanding w orks
o f art, dreams, and sym bols received in meditation.
In this experiment you will again be guided through vari
ous states of consciousness by a series of questions. Each
question is very specific and designed to draw upon certain
mental faculties. Be as specific as possible w ith your an
swers. Answer only the question asked.
After reading the entire questionnaire, sit in a relaxed,
comfortable position. Choose a symbol from a dream, a
meditation, or from any illustration or picture.

Choose one symbol to w ork with. Now im agine what

it would be like to become that symbol. A sk yourself
what you might experience if you w ere the symbol.
Relax, visualize, be receptive. Do not control or ana
lyze your visualization once it is form ed, but simply
observe w hat happens.

2. W hen your im aginative experience is com pleted, think

back over your experience and then describe it. Ob-

jectively, what happened? Subjectively, what were your


Using one or two words, describe the natural law or

principle which your symbol and experience represent.
For ex am p le, a sym bol m ig h t rep resen t strength,
change, com m unication, etc.


Does this principle manifest in nature? Does hum an

ity reflect this principle? Do you in your life manifest
this principle?


W hat is it about you that lets you reflect or manifest

this principle? How are you able to do this? W hat is
there about you that lets you function in this way?


You have identified the m ethod or process by which

you and others are able to manifest this principle. What
are some other w ays in w hich this process or method
can be used?


Having experienced this principle and having discov

ered how you m anifest this principle in your life, do
you see some specific w ays you might use this infor
mation to reach some goals in you life? D oes this in
sight give greater m eaning to some areas o f your life?
Do you look at your life and the world differently than
you did before?

When your experience is completed, think back over your

experience and answ er the following:

Did you have any major insights during this experi



W hat did you learn about yourself? A bout others?

About the universe?


Did you feel any shift in consciousness as you pro

gressed from one question to another? Can you asso
ciate specific questions w ith the states of conscious
ness called concentration, contemplation, and m edita
tion ?


W hat questions were the hardest for you? The easiest?

W hat might this tell you about yourself?


How would you com pare this experience w ith the pre
vious one? W hich w as easier for you? W hat might
this tell you about yourself?


Does the process as outlined in this experim ent have

any im portance or special m eaning to you? A re there
any practical implications for using this process in other
areas of your life?




Put the seed idea in a circle at the center of a page.


Let word associations, images, and feelings radiate out

w ard from the center like an unfolding flower. Circle
each of your associations and connect each circle with
lines to the seed idea at the center.


If one association leads to another, then another, and

then another, just follow them through, connecting as
sociated circles . . . ideas . . . w ith lines.


W hen a meaningful pattern arising from your cluster

dawns upon you, write a short vignette or thum bnail


Finally, write a brief record o f your overall experience

with the Cluster Process. Keep this record, look it over
occasionally so that you can see w hat you are continu
ing to learn from the process.

A fter you have done clustering on several occasions you

may wish to compare your records. This will help you gain
insights into your own creative way o f thinking.
Every time you use the C luster Process you can move
another step closer to know ing yourself.


Bukay, M. & Buletza, G. (1977) Mindquest: The insight experience.
Create your own sym bols o f transform ation. R osicrucian D igest

'Globus, G., Maxwell. G., & Savodnik, I., eds. (1976) Consciousness
and the Brain, Plenum Press, N.Y.; Ferguson, M. (1978) Karl Pribram s
changing reality. Human Behavior 7(5):28; Ferguson, M. (1977) A new
perspective on reality. BrainlM ind Bulletin 2(16):l-4; Lashley, K.S.
(1950) In search of the engram, in: Physiological M echanisms in A ni
mal Behavior, Academic Press, NY, p. 454; Pribram, K. (1971) Lan
guages o f the Brain, Brooks/Cole Publ. Co., Monterey, CA, p. 140; Shaw,
R.E. & Bransford, J., eds. (1977) Perceiving, A cting and Knowing,
Erlbaum/John Wiley, NY.
:Batin,T., ed. (1971) Quantum Theory and Beyond, Cambridge Univer
sity Press, Cambridge; Bentov, I. (1977) Stalking the Wild Pendulum,
E.P. Dutton, NY; Bohm, D. & Hiley, B. (1975) On the intuitive under
standing of nonlocality as implied by quantum theory. Foundations o f
Physics 5:93.
Buletza, G. (1977) Mindquest: Rosicrucians thinking together I. Rosi
crucian Digest LV (2): 15.
Buletza, G., Bukay, M., & Schaa, J. (1978) Mindquest: Rosicrucians
thinking together II. What is thought? Rosicrucian Digest LVI(7):16.

Buletza, G., Bukay, M., & Schaa J. (1978) Mindquest: Rosicrucians

thinking together III. The images o f man. Rosicrucian Digest LVI(8):22.
Buletza, G., Bukay, M., & Schaa J. (1978) Mindquest: Rosicrucians
thinking together IV. The hidden meaning within thought. Rosicrucian
D igest LVI(9):22.

Buletza, G. (1983) Mindquest: Rosicrucians thinking together: On the
nature of confidence. Rosicrucian Digest. 61(8):22.
Buletza, G. & Huff, S. (1984) Mindquest: Confidence, the experience.
Rosicrucian D igest 62(9): 19.
Buletza, G. & Huff, S. (1984) Mindquest: Attaining confidence. Rosi
crucian Digest. 62(10):20.
Buletza, G. & Huff, S. (1984) Mindquest: Confidence, the manifesta
tion. Rosicrucian Digest. 62(11):11.

F o r fu r th e r reading:
Bonelli, M.L.R. & Shea, W.R. eds. (1975). Reason, Experiment & M ys
ticism in the Scientific Revolution, Neale Watson Academic Publ., New
Bronowski, J. Science & Human Values, Harper & Row, New York.
Bunge, M. (1962) Intuition & Science, Prentice Hall, New Jersey.
Einstein, A. (1950) Out o f M y Later Years, Philosophical Library, New
Kuhn, T.S. (1970) The Structure o f Scientific Revolutions, 2nd ed., Uni
versity o f Chicago Press, Chicago.

Silberer, H. (3951) Report o f a method o f eliciting and observing cer

tain symbolic hallucination phenomena, in: The Organization and P a
thology o f Thought, ed. by D. Rapaport, Columbia Univ. Press, New
Sinnoi, E. (1957) Matter, M in d & Man, Harper & Row, New York.
Buletza, G., Allen, M., Bukay, M., & Schaa, J. (1978) Mindquest: The
science of intuition. Rosicrucian D igest LVI(6):18.

'AMORC members may wish to review the monographs of the Third
Temple Degree.
2Rosicrucian M anual (1918; revised 1978) AM ORC, San Jose, CA, pp.
*Ibid., p. 152.
4Bettelheim, B. (1977) The Uses o f Enchantment: The M eaning & Im
portance o f Fairy Tales, Vantage Books, New York.
5Spiegelman, J.M. (1974) The Tree: tales in psycho-mythology, Phoenix
House, Inc. Publishers, Los Angeles.
6Storm, Hyemeyohsts (1972) Seven Arrows, Ballantine Books, New York.
Buletza, G. (1977) Mindquest: Rosicrucians Thinking Together, A New
Experiment, Rosicrucian Digest, February, pp. 15-19.
8Neihardt, J.G. (1961) Black Elk Speaks, University o f Nebraska Press,
Lincoln, NB.
F or fu rth e r reading:
Amheim, R. (1972) Visual Thinking, University o f California Press,
Berkeley, CA.
Dubois, P.E. (1977) Interview: Athletes in the rat race, Human Behavior
6 (3):38.

Fessier, M. (1976) Transcendental running, Human Behavior 5 (7):1620 .

Gallwey, W.T. (1974) The Inner Game o f Tennis, Random House, New
Gallwey, W.T. (1976) Inner Tennis: Playing the Game, Random House,
New York.
Ghiselin, B. (ed. 1952) The Creative Process, University of California
Press, Berkeley, CA.
Horowitz, M. (1970) Im age Formation and Cognition, Appleton-Century-Crofts, New York.
Ismail, A.H. & Trachtman, L.E. (1973) Jogging the imagination, Psy
chology Today, 6 (10):79.
Jacobson, E. (1965) H ow to Relax and Have Your Baby, McGraw Hill,
New York.
Jacobson, E. (1938) Progressive Relaxation, University of Chicago Press,
K linger, E. (1971) S tru ctu re a n d F u n ctions o f Fantasy, W ileyInterscience, New York.
Koestler, A. (1964) The A c t o f Creation, MacMillan Company, New
Maltz, M. (1966) Psycho-Cybernetics, Pocket Books, New York.
May, R. (1975) The Courage to Create, W.W. Norton & Co., New York.
McKim, R. (1972) Experiences in Creative Thinking, Brooks/Cole Publ.
Co., Monterey, CA.
Oglivie, B.C. & Tutko, T A . (1971) If you want to build character, try
something else, Psychology Today, October.
Richardson, A. (1969) M ental Imagery, Springer Publ., New York.
Rosner, S. & Abt, L.E. (1970) The Creative Experience, Grossman Publ.,
New York.

Rugg, S. (1963) Imagination, Harper & Row, New York.

Samuels, M. & Samuels, N. (1975) Seeing With the M ind's Eye, Ran
dom House/Bookwords, New York and San Francisco.
Segal, S.J. (1971) The Adaptive Function o f Imagery, Academic Press,
New York.
Sheeham, P. (ed. 1972) The Function and Nature o f Imagery, Academic
Press, New York.
Spino, M. (1976) Beyond Jogging: The Inner Spaces o f Running, Ce
lestial Arts Publ. Co., Millbrae, CA.
Williams, R.L. & Youssel, Z.I. (1971) Tie Line, Psychology Today, Oc
Schaa, J. (1980) Mindquest: Imagination: The inward dream of the soul.
Rosicrucian Digest 58(2):20.
Bukay, M. (1977) The circle: American Indian guide to personal un
derstanding. Rosicrucian Digest. LV(6):8.
Buletza, G. (1977) Mindquest: Exercising the imagination. Rosicru
cian Digest. LV(5):22.


Rico, G.L. (1983) Writing the N atural Way (Using right brain tech
niques to relate your expressive powers), J.P. Tarcher, Los Angeles.
:Buzan,T. (1974) Use Both Sides o f Your Brain (New techniques to help
you read efficiently, study effectively, solve problems, remember more,
think creatively), E.P. Dutton & Co., New York.
'Buletza, G. (1983) Are You A Walking Question Mark:?, Rosicrucian
D igest 61(11):33.
4Franz, M.L. von (1970) A puleius' Golden Ass, Spring Publications,
Zurich, Switzerland.

5Brown, B., Whitten, R. (1982) Behavioral Dramas Life Training Semi

nar, Kieros Foundation, San Jose, CA.
F o r fu r th e r reading:
Linden, W. (1973) Practicing of meditation by school children and their
levels o f field independence-dependence, test anxiety and reading
achievement, Journal o f Counseling and Clinical Psychology 41:139143.
Schwartz, G.E. (1974) M editation as an altered trait of consciousness:
Current findings on stress reactivity and creativity. American Psycho
logical Association 82nd Annual Meeting, New Orleans.

'Andrea, R. (1990) The M ystic Path, Rosicrucian Order, AMORC., pp.
Buletza, G. (1983) Mindquest: Evoking your creative power. Rosicru
cian Digest. 61(11):22.
Buletza, G. (1983) H ealing the whole person. Rosicrucian Digest.
Buletza, G. (1977) Mindquest: Creative expression: a marriage of the
mind. Rosicrucian Digest LV(6):17
Buletza, G. Buletza & Conrod, J.L. (1983) Mindquest: Clustering for
change. Rosicrucian D igest 61(12):22.
Buletza, G. (1985) Mindquest: Clustering for enlightenment. Rosicru
cian Digest. 63(7):21.

'Jung, C.G. (1953) Collected Works. Psychology and Alchemy, Vol. 12.
Pantheon Books Inc., New York. p. 140.

Taken from an extemporaneous lecture delivered in AM O RCs Supreme
Temple on March 18,1986, by George F. Buletza.

Buletza, G. & Aguilera, D.M. (1987) Mindquest: W illingness to be our
selves. Rosicrucian Digest. 65(2):21.
Buletza, G. & Aguilera, D.M. (1987) Mindquest: Gratitude. Rosicru
cian Digest. 65(3):23.

Buletza, G. & Aguilera, D.M. (1987) Mindquest: Beyond Worthiness.
Rosicrucian Digest. 65(4)28.
Buletza, G. (1986) Mindquest: Through the abyss. Rosicrucian Digest.

Purpose and Work o f the Order
Anticipating questions which may be asked by the readers of this
book, the publishers take this opportunity to explain the purpose of the
Order and how you may learn more about it.
There is only one universal Rosicrucian Order existing in the world
today, united in its various jurisdictions, and having one Supreme
Council in accordance with the original plan o f the ancient Rosicrucian
manifestoes. The Rosicrucian Order is not a religious or sectarian
This international organization retains the ancient traditions,
teachings, principles, and practical helpfulness o f the Order as founded
centuries ago. It is known as the Ancient M ystical Order Rosae Crucis,
which name, for popular use, is abbreviated into AMORC. The head
quarters o f the English Grand Lodge, AMORC, is located at San Jose,
The Order is primarily a humanitarian movement, making for
greater health, happiness, and peace in peoples earthly lives, for we are
not concerned with any doctrine devoted to the interests of individuals
living in an unknown, future state. The W ork o f Rosicrucians is to be
done here and now; not that we have neither hope nor expectation of
another life after this, but we know that the happiness of the future
depends upon what we do today fo r others as well as for ourselves.
Secondly, our purposes are to enable all people to live harmonious,
productive lives, as Nature intended, enjoying all the privileges of Nature
and all benefits and gifts equally with all o f humanity; and to be fre e from
the shackles of superstition, the limits o f ignorance, and the sufferings of
avoidable Karma.
The W ork o f the Order, using the word work in an official sense,
consists o f teaching, studying, and testing such laws of God and Nature
as make our members Masters in the Holy Temple (the physical body),
and W orkers in the Divine Laboratory (N atures domains). This is to
enable our members to render more efficient help to those who do not
know, and who need or require help and assistance.

Therefore, the Order is a school, a college, a fraternity, with a

laboratory. The members are students and workers. The graduates are
unselfish servants o f God to humanity, efficiently educated, trained, and
experienced, attuned with the mighty forces of the Cosmic or Divine
Mind, and Masters o f matter, space, and time. This makes them
essentially Mystics, Adepts, and Magi creators o f their own destiny.
There are no other benefits or rights. All members are pledged to give
unselfish service, without other hope or expectation of remuneration than
to evolve the Self and prepare for a greater Work.
The Rosicrucian Sanctum membership program offers a means of
personal home study. Instructions are sent regularly in specially pre
pared weekly lectures and lessons, and contain a summary of the
Rosicrucian principles with such a wealth of personal experiments,
exercises, and tests as will make each member highly proficient in the
attainment o f certain degrees o f mastership. These correspondence
lessons and lectures comprise several Degrees. Each Degree has its own
Initiation ritual, to be performed by the member at home in his or her
private home sanctum. Such rituals are not the elaborate rituals used in
the Lodge Tem ples, but are simple and o f practical benefit to the student.
If you are interested in knowing more o f the history and present-day
helpful offerings o f the Rosicrucians, you may receive a free copy of the
introductory booklet entitled the Mastery o f Life by calling our toll-free
telephone number I - 8OO-88-AMORC, or by writing to:

Rosicrucian O rder, AMORC

1342 N a g le e A ven u e
S an Jo se, C a lifo rn ia 9 51 9 1 , U .S.A .


by H. Spencer Lewis, Ph.D., F.R.C.
This book demonstrates how to harmonize the self with the cyclic
forces of each life.
Happiness, health, and prosperity are available for those who know
the periods in their own life that enhance the success o f varying activities.
Eliminate chance and luck, cast aside fate, and replace these with
self mastery. Complete with diagrams and lists of cycles.

by H. Spencer Lewis, Ph.D., F.R.C.
A full account o f Jesus life, containing the story of his activities in
the periods not mentioned in the Gospel accounts, reveals the real Jesus
at last.
This book required a visit to Palestine and Egypt to secure verifica
tion of the strange facts found in Rosicrucian records. Its revelations,
predating the discovery o f the Dead Sea Scrolls, show aspects of the
Essenes unavailable elsewhere.
This volume contains many mystical symbols (fully explained),
photographs, and an unusual portrait o f Jesus.

by Christian Bernard, F.R. C.
Explore Rosicrucian views on themes o f spirituality and philosophy
with Imperator Christian Bernard, whose life has been steeped in the
philosophy, heritage, and tradition of AMORC. Each chapter covers a
topic near and dear to the soul o f students o f mysticism, including: the
power of universal love, the heritage o f the Rose-Croix, fear of death, the
obscure night, free will, reincarnation, the definition and practice of
mystical initiation, and other fascinating topics.

o r T he Jew ish M etaphysics of R em ote A ntiquity
by Dr. Isidor Kalisch, Translator
The ancient basis for Qabalistic thought is revealed in this outstand
ing metaphysical essay concerning all creation. It explains the secret
name of Jehovah.
Containing both the Hebrew and English texts, its sixty-one pages
have been photolithographed from the 1877 edition. As an added
convenience to students o f Qabalah, it contains a glossary of the original
Hebraic words and terms.

o f th e 16th an d 17th C enturies
This large book is a rare collection of full-size plates of original
Rosicrucian symbols and documents. A cherished possession for stu
dents o f mysticism, this collection includes the Hermetic, alchemical,
and spiritual meaning o f the unique Rosicruciansym bolsand philosophi
cal principles passed down through the ages.
The plates are from originals and are rich in detail. The book is 12
by 18 and is bound in durable textured cover stock.

by H, Spencer Lewis, Ph.D., F.R.C.
This volume contains the practical application of Rosicrucian teach
ings to such problems as: ill health, common ailments, how to increase
o nes income or promote business propositions. It shows not only what
to do, but what to avoid, in using metaphysical and mystical principles
in starting and bringing into realization new plans and ideas.
Both business organizations and business authorities have endorsed
this book.

by Phyllis L. Pipitone, Ph.D., F.R.C.
Learn all about your dreams and what they can teach you about
yourself and your world. The author takes the reader on a fascinating
voyage into a mysterious world in which the dramas o f the night can
range from the completely outrageous to the lofty and sublime. The Inner
World o f Dreams is written in an easy-to-read style for the beginning and
intermediate explorer o f the world o f dreams. It will give you a good start
towards increased insight into your dreams.

by W isharS. Cerve
Where the Pacific now rolls in a majestic sweep for two thousand
miles, there was once a vast continent known as Lemuria.
The scientific evidences of this lost race and its astounding civiliza
tion with the story o f the descendants of the survivors present a cyclical
viewpoint o f rise and fall in the progress o f civilization.

U N TO T H E E I G R A N T . .
as revised by Sri Ramatherio
Out o f the mysteries o f the past comes this antique book that was
written two thousand years ago, but was hidden in manuscript form from
the eyes o f the world and given only to the Initiates o f the temples in Tibet
to study privately.
It can be compared only with the writings attributed to Solomon in
the Bible of today. It deals with human passions, weaknesses, fortitudes,
and hopes. Included is the story of the expedition into Tibet that secured
the manuscript and the Grand Lam as permission to translate it.

by Ralph M. Lewis, F.R.C.
We can transmute our problems to workable solutions through
m ental alchemy. While this process is neither easy nor instantaneously
effective, eventually the serious person will be rewarded. Certain aspects
o f our lives can be altered to m ake them more compatible with our goals.
Use this book to alter the direction of your life through proper
thought and an understanding o f practical mystical philosophy.

by H. Spencer Lewis, Ph.D., F.R.C.
Even though the sacred writings o f the Bible have had their contents
scrutinized, judged, and segments removed by twenty ecclesiastical
councils since the year A.D. 328, there still remain buried in unexplained
passages and parables the Great M asters personal doctrines. Every
thinker will find hidden truths in this book.

by H. Spencer Lewis, Ph.D., F.R.C.
Reincarnation the w orlds most disputed doctrine! W hat did Jesus
mean when he referred to the mansions in my Fathers house?
This book demonstrates what Jesus and his immediate followers
knew about the rebirth o f the soul, as well as what has been taught by
sacred works and scholarly authorities in all parts of the world.
Learn about the cycles o f the souls reincarnations and how you can
become acquainted with your present self and your past lives.


1 -8 8 8-7 67 -22 7 8
Rosicrucian Order, AM ORC, 1342 Naglee Avenue
San Jose, California 95191, U.S.A.
For a complete, illustrated catalog and price list of the books listed
herein, please call or w rite to the address listed above.

by G eorge F. Buletza, Ph.D., I.R.C., F.R.C.

Sin ce ancient tim es people have had intuitions about the two sid e s of a
divided hum an nature som e tim e s exp re sse d a s Ero s and Logos, heart and
mind, the right-hand way and the left-hand way.

Even in our m ost objective

and rational m om ents we can feel a counterweight within: the vague and
undefinable a sp e c ts of our im agination and subco nsciou s.
Today, a s recent neurological and psychological investigations on brain
functioning are m oving the view s of scien ce close r to those of the poets and
m ystics, m odern research indicates we m ake u s e of two basic ways of know
ing, b a se d upon differences in the functioning of our two cerebral hemi
sp he res. Insightful people have always search ed for a bond between these
two w ays of knowing. Ancient philosophers and medieval alchem ists termed
th is bonding or union of objective and imaginative faculties the Mystical
Marriage, the Mysterium Coniunctionis. or what so m e today call the Marriage

o f the Mind.
T h is mystical m arriage is a universal pattern lying deep within ourselves,
being essen tia l to the experience and expression of what we actually are. The
Marriage of the M in d is one of the m o st im portant subjects we can choose to
investigate while on the path leading to Self-Mastery.
M arriage of the M ind will help u s in the personal realization of our unity
by d is c u s s in g a wide range of subjects including:

The nature of thought and how it affects each of us.

Sym bols that transform.
Attaining genuine confidence and how it relates to Self-Mastery.
How to release and use intuitive powers to improve our lives.
Im agination's role in the integration of the whole person.
The contribution of symbolic thinking" to our health.
Tapping the Entheos the muse, the God within
to release our creative spirit.
Breaking free from mental and emotional forms
self-imposed internal barriers that entrap us.
Recognizing our spirituality, which is the very core of who we are.
The author, Dr. George F. Buletza. was Director of Research for the Rosicrucian
Order, AMORC, and served on A M O R C 's International Research Council and the
Rose-Croix University International faculty. Marriage of the Mind grew out of
research conducted in the Rosicrucian
0 -9 1 2 0 5 7 -9 4 -7
R esearch Laboratories and reported in
Mindquest a series of monthly articles
published in the Rosicrucian Digest and
reporting on Rosicrucian research.