The Ontology of the Rose-Croix (AMORC)

Rosicrucian Science of Being

This work is published by Rosicrucian Books and under the aegis o f the Ancient an d Mystical Order Rosae Crucis, internationally known as the Rosicrucian Order AMORC. In ali countries in which it is free to exist, it is recognised as a philosophical, initiatic and traditional Order which has for centuries perpetuated in written and oral forms the Knowledge transmitted to it by the sages of Ancient Egypt, philosophers of Ancient Greece, alchemists, Templars, enlightened thinkers of the Renaissance and the most eminent mystics of the modern era. Also known as the Rosicrucian Order, it is not a religión and does not constitute a socio-political movement. Neither is it a sect. In accordance with its precept “The greatest tolerance within rhe strictest independence”, the Rosicrucian Order AMORC does not impose a dogma upon its students but rather offers its teachings to all those interested in the best mysticism, philosophy, religión, Science and the arts have to offer humanity for its physical, mental and spiritual regeneration. O f all the philosophical and mystical organisations, it is the only one which has the right and authority to use the Rosy Cross as its symbol. In this symbol, which has no religious connotation whatsoever, the cross represents the human body and the rose the soul which evolves as it has contact with the physical world. Ifyou wish to obtain further information about the tradition, history and teachings of the Rosicrucian Order AMORC, contact us and ask for a free Mastery ofL ife booklet. Rosicrucian Order AMORC Suite 2, 111 Moore Street, Leichhardt NSW 2040 Australia Telephone +61 2 9518 3444 email: [email protected] web: www.amorc.org.au Originally published in French as L ’Ontologie des Rose-Croix © 1995 ISBN 2-908534-59-2 by Diffusion Rosicrucienne, Château d’Omonville, 27110 Le Tremblay France. First English versión published in Australia 2010 by the Rosicrucian Order AMORC, Grand Lodge for Australia, Asia and New Zealand Suite 2, 111 Moore Street, Leichhardt, NSW 2040 ABN 95 072 728 968 © 2 0 1 0 English language versión Rosicrucian Order AMORC, Grand Lodge of AMORC for Australia, Asia and New Zealand ISBN 978-1-876965-42-6 All rights reserved. No part of this publication may be reproduced , stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission o f the publisher in writing Printed and bound in Australia by the Rosicrucian Order AMORC, Grand Lodge of AMORC for Australia, Asia and New Zealand Suite 2, 111 Moore Street, Leichhardt, NSW 2040 Telephone +61 2 9518 3444, www.amorc.org.au The ideas expressed in this book are those of the author and do not represent the official teachings of the Rosicrucian Order AMORC.

Preface

Contents

It is a great honour and joy for me to preface the work o f my friend and brother on the Path o f the Rosy Cross, Serge Toussaint, Grand Master of the French Jurisdiction of the Rosicrucian Order, AMORC. Originally, he had written this work for Rosicrucians, but since the contents are of interest to ali those who aspire to a better understanding of the mysteries of life, and to lift to some extern the veil over the Rosicrucian teachings, I thought it would be interesting to put them ali together in a work accessible to the public. I therefore asked him to publish them for the Diffusion Rosicrucienne [Rosicrucian Books]. As for ali books edited under the aegis of the Ancient an d Mystical Order Rosae Crucis, I must stress that this book does not represent the official view of the Rosicrucian Order AMORC, but that of the author. However, the laws set forth here, and their commentary, seem to

Preface ....................................................................... 3

conform entirely to Rosicrucian ontology, in spirit as well as in basis and form. With careful study, the reader will therefore have a very good outline of Rosicrucian philosophy and the ideais o f the Rosy Cross. Few know o f the existence o f the RoseCroix for they never seek to attract attention to themselves within the fraternity. But at the dawn of the third millenium, and as the age o f Aquarius unfolds, the time has come to pull back in part the bushel which has been hiding the Light. I hope this book will give to many seekers the desire for true Spirituality and to become better acquainted with the Rosicrucian Tradition. If you are asking yourself about the meaning of your life, and if in your quest you are searching for an authentic Way, then read this book carefully and medítate on it. I am sure you will fmd many answers to questions you have asked yourself. Fraternally Christian Bernard Imperator

Introduction ............................................................

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First Law .................................................................... 7 Second Law .............................................................

9

Third Law ............................................................... 11 Fourth Law ............................................................. 13 Fifth Law ................................................................ 15 Sixth Law ................................................................ 17 Seventh Law ............................................................ 19 Eighth Law .............................................................. 21 Ninth Law ............................................................... 23 Tenth Law ............................................................... 25 Eleventh Law............................................................. 27 Twelfth Law ............................................................29 Conclusion .............................................................. 31

This book is dedicated to ali Rosicrucians and to ali who are on the spiritual quest.

Introductiom

3. 4.

Dear reader, Firstly, I must point out that the term “Ontology” is of Greek origin and literally means Science o f Being. In an absolute sense, this Science corresponds to the Wisdom of God, who is considered omniscient, omnipresent and omnipotent. Applied to a human being, it refers to the Knowledge of divine laws, knowledge which we can and must acquire in the course of spiritual evolution. In a general way, only the Traditional Orders have a true knowledge of Ontology because the teachings they perpetúate have their origins in a cultural and spiritual heritage passed on from mystery school to mystery school in an uninterrupted chain across the ages. Religions, on the other hand, are based on a theology, that is, on the transmission of beliefs based upon the interpretation of their sacred texts. As far as the philosophical, initiatic and traditional Rosicrucian Order is concerned, it has its own particular Ontology. This Ontology is very complete since it incorporates the Knowledge Initiates have handed down since the height of Antiquity. In fact, the source of this Knowledge is the Primordial Tradition and consequently it includes ali the Wisdom accessible to incarnate humankind. During the centuries, this Wisdom, or more precisely this Gnosis, was passed down from word of mouth during secret meetings held in temples consecrated to this purpose. It is only from the beginning o f the twentieth century that this Gnosis has been put into writing and constitutes the basis of the Rosicrucian teachings as perpetuated by the the Rosicrucian Order AMORC today. Although it is impossible to make a synthesis of the Rosicrucian Ontology, we can, nevertheless, give a general outline of it by way of 12 major laws. They are: 1. God is the Intelligence which thought, manifested and animated Creation according to immutable and perfect laws. 2. Ali of Creation is infused with a Universal Soul which is evolving towards the perfection of its own nature.

5. 6. 7.

8.

9.

10.

11.

12.

Life, as it manifests in the universe and on Earth, is the support of Cosmic Evolution. Matter owes its existence to a vibratory energy which propagates throughout the entire universe and in each atom. Time and space are states of consciousness and have no material reality independem of humanity. A human being is dual in nature and triune in manifestation. The soul incarnates into the body of a child from the moment the child takes its first breath, making the child a living and conscious being. The destiny of each human being is determined by the manner in which free will is applied and the resultant karma. Death is the moment when the last breath is given up, and the final separation between the body and the soul takes place. Spiritual evolution is governed by reincarnation and has as its ultímate goal the attainment of Perfection. There exists a supra-human kingdom of ali disincarnate souls which inhabit the invisible planes of Creation. At the end point of their spiritual evolution, humans finally reach the status o f Cosmic Master and become agents of Divinity.

The aim o f this book is to present to you a general study of each of these 12 laws. If you are not a member of the Rosicrucian Order AMORC, it will give you an idea of the philosophy followed by Rosicrucians, the word “philosophy” literally meaning love o f wisdom, and, in a wider sense Science o f life. Naturally, the explanations given will be limited to generalities since it is not my intention to reveal the contents of the Rosicrucian teachings in detail. Neither will I deal with the purely initiatic aspect of the Rosicrucian Tradition which cannot and should not be reduced to an intellectual approach. Whether Rosicrucian or not, I hope this work will be a useful aid to your inner quest and will contribute to the unfolding of the rose within. With this hope, I send you my most fraternal thoughts. Sincerely Serge Toussaint Grand Master French Language Jurisdiction

“God is the Universal Intelligence which thought, manifested and animated Creation according to immutable and perfect laws.” The fírst law of Rosicrucian Ontology addresses the problem of existence and the nature of God. Many do not believe in God, because they think there would be no wars, misfortune or suffering if God existed. Although this is a justifiable feeling on a human levei, it expresses a poor understanding of what God is, or more precisely what role God plays in Creation. In this respect, I wonder if atheism is not really an absolute denial of the Divine Being, but simply a refusal to admit that God does not systematically oppose the foolishness of humanity or neutralise everything which puts its well-being in danger. You will no doubt have observed, moreover, that most atheists have not always held their views. Many turned to atheism out of despair in the face of human suffering, or against the apparent injustice in the world. As a general rule, ali religions teach that God is Love, Goodness and Mercy. Given this principie, it is actually difficult to understand why people kiil each other, suffer from various diseases or experience so many forms o f trouble. In an attempt to expiain this obvious contradiction, religious creeds appeal to fate, destiny, bad luck and sometí mes even divine punishment for reasons. In reality, everything that happens to people is the result of a law known to all Rosicrucians, namely karma. This law, as I will explain ¡n a following chapter, is the cause of most hardships we experience as individuais and as a society. Having said that, karmic law also under-pins our happiness and good fortune. When we understand how this law operates, it becomes possible to master it and shape our life more in line with our hopes. Quite apart from any notion o f God, even an outright materialist cannot deny that the universe is both a wonderful and mysteríous creation. Is not the starry sky the most beautiful of mirrors? The

Earth is an expression of transcendent harmony and beauty. Who has not marvelled at a sunset, a field of flowers, the flight of migratory birds? Every sufficíently intelligent and sensitive person, whether religiously inclined or not, acknowledges that nature is the most beautiful of all sanctuaries. The heart of this sanctuary is occupied by humanity itself since the physical body is a synthesis o f the mineral, vegetable and animal kingdoms. More than that, humans have an attribute which makes the human the most evolved being of our planet: self-consciousness. Now, this attribute is of an ¡inmaterial nature and therefore originares from a cause we can best describe as “spiritual”. Whatever we cali it, the fact that we are conscious gives us a special awareness of our destiny. From a rational point of view, Creation is of necessity the work of a Creator for what exists cannot arise from a non-being. And since the universe, nature and humanity are governed by laws which scientists rhemselves admire, it follows that this Creator is incredibly intelligent. And so, why not cali this Creator “God” and consider God as a Universal Intelligence? In fact, most scientists today acknowledge that “chance and necessity,” a view enthusiastically promoted by Jacques Monod around 1970, cannot explain the appearance and evolution o f life on Earth. To explain the genesis of our planet in this way shows excessive materialism and explains nothing. Today many scientists are more open to spiritual viewpoints and more willingly admit there are many mysteries o f which they have no understanding. This is, in itself, a sign o f humility. Internationally renowned chemists and physicists have even come to the point of supposing the existence of God as a research hypothesis. One can only approve of this attitude because it is a fact that everything proceeds from a transcendental Cause. The preceding explanations lead me now to define, in brief, what the Rosicrucian conception of God is. According to the first law o f this Ontology, God is the Universal Intelligence which thought, conceived and animated Creation. In essence, God is an omniscient, omnipresent and omnipotent Energy. God should not be seen as a Superbeing seated on a throne somewhere in the heavens. Ñor is God a being with the positive or negative

emotions ordinarily attributed to human beings. In other words, God is not an anthropomorphic Being who watches over his creatures as a father over his children. This, no doubt, may be obvious to you, but many people still hold such a primitive notion and are still convinced God can in turn be good or evil, merciful or wrathful, jealous or detached whenever the “mood” takes over. In contrast to theists, who consider God to be outside God’s Creation and with no connection to it, Rosicrucians are pantheists. In other words, they think God is present in all things and in all of being, henee the notion of omnipresence which is associated with God. O f course, this means God infuses so-called “inert” matter as well as living matter. This equally supposes that the human being is an incarnation of the Divine Being, in the highest and most mystical sense o f the term “incarnation.” Seen from this point of view, it is true, as most religions espouse, that humanity has been created in the image o f God and that we are living reflections of God. Henee we can consider our ability to think, speak and act as extensions o f God’s Thought, Word and Action, a Trinity we Pind under different aspeets in all religions and mystical traditions. Whether from a scientific or mystical point of view, God is unintelligible and undefínable. This is why Rosicrucians do not claim to know God or know what God is. When referring to God, Rosicrucians speak of the “God o f my heart” or the “God of my understanding”. These two phrases express the fact that each Rosicrucian has a different mental and emotional understanding of God. In this respect, it seems to me that religions or philosophies claiming to have the absolute Truth as to the exact nature of Divinity are in error and give testimony to their weakness, indeed their intolerance. It is still possible, however, to study the laws by which Divinity manifests in the universe, nature and the human being. These laws grouped together are referred to as the “Cosmic” in the teachings of the Rosicrucians. In the final analysis, this means the Cosmic is God in movement and action. From a Rosicrucian point of view, cosmic laws include three categories of laws: natural, universal and spiritual. Generally speaking, scientists are

only interested in the First two because they deal with physical phenomena which are objectively observable and technically measurable. Gravity, for example, is a case in point. Rosicrucians, on the other hand, attribute as much importance to the spiritual as to the material. And this leads Rosicrucians to study, as well, the last category of laws, which falls into the metaphysical domain. In fact, the fínite arises from the infinite and the visible from the invisible. So long as Science does not accept this fundamental principie, it will loose itself in the labyrinth o f appearances and multiplicity, when all that exists emanates from the One Reality whose origins are in the higher levels of Creation. Whether natural, universal or spiritual, all cosmic laws are immutable, in the sense that the same causes always produce the same effeets, on the physical and metaphysical planes. The marvels of the universe and nature are evidence to our eyes that these laws are perfect. If you admit that the laws are rhe expression o f God in movement and action, then this implies that God is Perfection itself. And it is humanity’s mission to manifest in its works and behaviour this Absolute Perfection, the cause of all that was, is and shall be. To do this, we have no alternative but to become fully conscious of our divine nature and to express this awareness in what we think, say and do.

>econd Law “Ali of Creation is infused with a Universal Soul which is evolving towards the perfection of its own nature.” As we stated in the previous law, God is the Universal Intelligence which thought, manifested and animated ali of Creation according to immutable and perfect laws. The “Big Bang”, a theory to which many scientists subscribe, does not mark the beginning of the universe. Supposing this gigantic cosmic explosion actually took place in the beginning o f time, it would only have been the fírst effect of a Transcendental Cause. In other words, it was solely the primordial manifestation of a preestablished plan o f Divine Thought. This means that ali spiritual, universal and natural laws virtually existed before actually operating in their respective worlds and domains. For this reason Rosicrucians have always thought the material world to have emanated from the immaterial. Conversely, what is material is destined to become immaterial at the completion of its evolution. As a Universal Intelligence, God possesses certain attributes, includinga Soul which we can also call “Universal” by virtue of its origin and nature. As its name suggests, this Universal Soul, called “Atman” in the Hindu and Buddhist traditions, infuses ali of Creation, both visible and invisible. In the likeness of its source, it is pure and perfect. In other words, it contains in potential all o f Divine Wisdom and is a combination of all Cosmic laws. This explains why the universe and nature are such remarkable expressions of harmony and beauty, in the macrocosm as well as the microcosm. In fact, both are animated by an innate Will to evolve towards superior archetypes, reflections of Pureness and Perfection which gave birth to them. Although this Universal Soul is pure and perfect, it is not conscious of being so. Rather, its purpose is to evolve towards an awareness of its own nature and then to reintegrate the source from whence it emanated. To do this, Soul uses

the support of matter and life. And so the material world and its living creatures have no other function than to contribute to the evolution of the Universal Soul and to its final reintegration into Divinity. O f course such a concept of Cosmic Evolution is fundamentally a spiritual one since this makes Creation a work subordínate to its transcendent Cause. I am convinced, however, the day will come when scientists will provide proof of a Divine Plan as a basis of all that the human consciousness can embrace. Whether they are aware of it or not, their research will lead them to this ultímate Truth, in which the key to all the mysteríes of their studies ¡s to be found, including the basic question: “Why does the Universe exist?” From an intellectual point of view, it is difficult to conceive of the Universal Soul not being conscious o f its latent perfection. Nevertheless, this is the way it is by cosmic necessity. By way of analogy, the greatest scholars may well have been born with the necessary intelligence to become what they are. It is only through study, however, that they developed this intelligence and became aware of it. If they had not made the effort to learn and understand, they would not have acquired the knowledge they have and which now allows them to exercise some control over the laws of which they are aware. Similarly, the Universal Soul is perfect in essence but it must realise this by having an ¡ntimate experience of its potential. In breathing this Soul into the physical world, God had exactly in mind to give it the necessary support for this experience, the right condition for it to evolve towards its own reintegration. Infusing the whole of Creation, the Universal Soul pervades all that exists on our planet, in each realm o f nature, thus conferring upon them a spiritual dimensión. It may seem difficult to accept, a priori, that vegetable matter and animals possess the qualities of Soul; in most religions, human beings alone are endowed with a soul and are capable of evolving. This tendency to make humans the only creatures having received the “grace” of God, is to my way of thinking, a sign of arrogance. In a similar vein, the Christian Church taught for centuries that the Earth was fíat and was the centre of the universe. It needed Copernicus to question such dogmas and refute them. Bigotry is

the greatest enemy of Truth whatever its nature. The following question should now be addressed: “How does the Universal Soul evolve throughout the various kingdoms of nature?” For centuries the Rosicrucian Order has taught that Soul has a particular innate attribute in its divine nature, namely “Cosmic Consciousness,” or, if you will, Universal Consciousness. Now, it is this consciousness which gives life to all creatures on our planet. Clearly, life manifests differently in each organism and infuses each to varying degrees. For this reason, the consciousness of vegetable matter is less developed than that of an animal, which in turn is more limited than that o f a human being. It should be understood, however, that these kingdoms o f nature form an uninterrupted chain in the evolutionary process. In the final analysis, this unity explains the harmony of life and the remarkable simplicity of the laws by which it operates. The notion of unity in all things is fundamental to Rosicrucian thinking since it is the basis of its Ontology. It implies, in effect, that everyone is animated by the same spiritual essence. That is, everyone has the same cosmic origins and differs only in physical appearance. From a mystical point of view, races and nationalities are differences of purely outward appearance and in no circumstances can racism and nationalism be justified. Nor can any religión maintain a monopoly on truth and faith. The attempt by religions to control and dominate peoples, such as waging “holy” war in God’s name, is to be condemned. Every person is a cell o f one and the same body, chis one body being the temple of the collective soul of humanity. Although humanity is the most advanced kingdom of nature, it has no rights over other kingdoms, and here I think notably of animais. As living creatures, they are also vehicles of the Universal Soul evolving according to their particular laws. That is, they particípate fully in Cosmic Evolution and occupy a special place within the Divine Plan. We should therefore consider them as our lesser brothers and give them all of our respect because fraternity must include all beings which life has placed into the world. In my view, animais are humans of the future, especially those animais

of the higher evolved species. And so I have great compassion for the suffering they must endure in the name of barbarie practices or certain attitudes o f Science. Moreover, I am convinced that this suffering actually creates negative karma which explains to a large extern why humanity as a whole in turn suffers, particularly in the area of diseases. To conclude this general explanation of the second law o f Rosicrucian Ontology, I will simply say that Creation is the mirror in which God contemplates God, the Universal Soul being the agent of this contemplation. The four kingdoms of nature are an integral part of this mirror and form the faces of the pyramid of planetary Evolution. In relation to the Universal Intelligence, no face of this pyramid is more important than the other. Each is a part of this Sacred Edifice the Grand Architect of the Universe erected on this Earth. Because of its privileged position, humanity has been given the mission of maintaining this Edifice and to make it the most beautiful sanctuary of our solar system. Regardless of our philosophical, religious or other convictions, let us be the guardians of this sanctuary and let us endeavour to preserve its beauty for future generations!

Third Law “Life, as it manifests in the universe and on Earth is the support of Cosmic Evolution.” Whether a mystic or not, no one can deny that Life is one of the biggest mysteries facing mankind. For most scientists, it is the result of a chemicophysical process whose origin is within nature itself. Obviously, we cannot deny the existence of such a process, especially because we can observe it objectively. Nevertheless, we do not know what really brings it about. In other words, no scientist is presently able to define exactly what Life is. When all is said and done, we can only describe its effects and observe characteristics common to all living entities: birth, growth, reproduction and death. But these four characteristics do not explain why the vegetable, animal and human realms are animated by a Force, which, when absent, systematically leads to death. Here again we must turn to mysticism in an endeavour to understand the source and nature of this Force. The teachings o f the Rosicrucian Order, explain in more detail that Life is not limited to a chemico'physical process. Rather, it involves a spiritual dimensión having its origin in the Universal Intelligence from whence all Creation emanates. More specifically, it is a Cosmic Energy Rosicrucians have always called the “Vital Life Force”. This Force, otherwise known as the Universal Soul, radiates from a centre not possible to lócate in time or space. Paradoxically, it infuses all that exists, including matter. In this respect, the world is not inert for what is alive cannot come from that which is not. In fact, I truly believe the mineral world contains the germs of Life in a latent state. For proof, we need only think of the extraordinary activity taking place in the heart of atoms with its various leveis of electrón energy of which they are composed. Eminent scientists thought they had discovered the mystery of Life at the beginning of the 19th century. More boldly, they even claimed to be able

to generate it. Understandably, many at the time, became infatuated with their theory o f“spontaneous generation”. They had, in fact, succeeded only in creating the favourable laboratory conditions for its appearance. Certainly, the unicellular organisms to which they had given existence were alive, but in the hours which followed their “birth,” they ceased to develop and died of starvation. The scientists, therefore, had to come to these conclusions: it is not enough to merely combine chemical elements in proper proportions in order to create Life, no more than subject them to duly calculated physical parameters (light, temperature, humidity etc.). A human being does not and will not have the power to take the place of the Creator, if only because we are the Creators creatures. The foregoing explanations prompt me to make this particular statement. As you are aware, many scientists today are engaged in a systematic study of genetics and undertaking more and more elabórate experiments. It is a fact their researches have enabled us to make significant progress in the relief and cure of diseases. However, they should guard against playing the role o f sorcerers’ apprentices who manipúlate laws over which they have no control. In fact some of these scientists have already reached the limits o f acceptable experimentation, particularly in the domain o f cloning. This genetic manipulation involves reproducing, without fertilisation, a living entity from the tissues of a single basic organism, and its practice is now taking place on humans in secrecy in some laboratories. This practice is, to my mind, fundamentally negative, from an ethical point o f view. Moreover, it brings tremendous risks because I believe that no human soul will incarnate into these created humanoids, if only because they would not “be born” under the direct influence of the Vital Life Force. Henee these beings would not have the potential for consciousness which nature infuses into each human being, in the ontological sense o f this term. Nor will it be possible to predict their behaviour and future evolution. In some ancient writings, notably the exposition of the Kabala, it is said the Fali of Humanity was due to Adam wanting to take the place of God and create beings subject to his will. In so doing, he exceeded the rights granted him in the beginning and he was punished for his disobedience. Adam

was subsequently expelled from “Paradise” to lose his privileged rank alongside the Creator. Although this story of the genesis of mankind is in part allegorical, it nevertheless serves as a caution against the negative use of the human intelligence. The well-known saying: “Science without Conscience spells ruin for the Soul” is a very clear illustration of this sentiment. Leaving all religious or philosophical considerations aside, any honest and sincere scientist recognises the real dangers of genetic research and technology without rhe very strict Controls exerted by a competent and impartial authority. The establishment of an International Committee o f Ethics in Science, which appears to be taking place now, becomes a matter of urgency. Rosicrucian Ontology maintains that Life is not o f earthly but cosmic origins since it is the manifestation on this planet of a universal energy, the Vital Life Force. We cannot deny, of course, that vegetable matter, animais and people need air, water and food to live. But none of these elements is in itself the cause of Life. Each only contributes to maintaining Life within these living organisms. Besides, recent research has shown that certain bacteria grow by drawing their vitality directly from the rays of the sun. The Rosicrucian teachings have for centuries affirmed that it is this radiation which is rhe vehicle for the Vital Life Force. That is, the sun is not just a source of light and heat for the Earth but also the source which radiates the essence o f Life. This essence is o f a spiritual nature and infuses our planet to enormous depths, which explains why we find primitive animal life in the deep chasms o f the ocean deprived o f light and oxygen. We cannot discuss the subject of Life without also raisíng the question o f its existence in other parts of the Universe. I believe it does exist elsewhere because it is an attribute of the Universal Intelligence and therefore part of the entire universe. Although we have no scientific proof as yet, it seems to me obvious it is present in other worlds. Furthermore, I think its forms must be fairly uniform. In other words, it is most likely that vegetable matter, animais and living humans in other solar systems would have great similarities to those found on Earth. So there is no reason to believe extra-rerrestrials are misshapen, hosrile

or frightening beings. More importantly, nor should we project onto them our weaknesses and simply assume they are “invaders” driven by the desire to conquer and domínate. Unfortunately, this is often the image attributed to them by books and films on the subject. If we suppose that similar peoples to us live in other solar systems, we can assume some to be more advanced, not only in a technological sense, but also on the levei of biologica] evolution. Why not consider extraterrestrials who are capable of contacting us as belonging to superior civilisations? In this case, we need not fear an invasión. On the contrary, we should prepare ourselves to welcome them and to receive the knowledge they will have to impart to us. Incidentally, it is worth poíntíng out that certain esoteric writings relate that the Primordial Tradition was brought to our planet by “beings who came from the Sky, from across the Great Cosmic Ocean”. You will agree that such a reference suggests beings of superior intelligence gave our humanity the necessary Ímpetus for its cultural and spiritual evolution. Whatever the case, we know our galaxy alone is made up of 100 billion stars and a great number of these are the sun of a planetary system. Given this, it seems somewhat presumptuous to think the Earth is the only planet with human life. From a mystical point of view, this cannot be how it really is because then the universe would have no other use and would be limited to a purely material creation. It comes back to saying the universe is the resuit o f chance or a coincidence of events. As we have established in the First two laws of this Ontology, the universe is the work o f a Universal Intelligence and serves as a framework for the evolution of the Universal Soul. Life itself is the support for this evolution. In the last analysis, these two cosmic energies are inseparable and are interdependent in matter making it the receptacle for conscious life, as it manifests in the different realms of nature.

Fourth Law “Matter owes its existence to a vibratory energy which propagates throughout the entire universe and impregnates every atom.” The fourth law of the Rosicrucian Ontology leads us to examine a subject having no a p riori connection with mysticism whatsoever. In fact, a number of schools of philosophical thought show no interest at all in the nature of matter, believing it to be incompatible with spirituality and that it degrades the human soul. Some of these schools even go so far as to deny its existence, asserting that it is an ¡Ilusión o f the senses and the mind. By virtue of this principie, its adherents choose to live on the fringes of society and seek Truth by a direct contact with God, most often through meditation and prolonged prayer. Although all spiritual quests are worthy, this path to the Divine is restrictive and at best can only provide a limited approach to Knowledge. In extreme cases, this idea o f mysticism leads to a reclusive, ascetic existence, which the Rosicrucian Order has never advocated. Rather, it has always encouraged its members to live in relationship with others and to make the daily world the crucible of evolution. Rosicrucians consider matter to be an integral part of the Divine. To deny such an obvious fact would be to revert to accepcing that the Universe was created by a Power outside of God and this proposition would stand in direct contrast to the laws we have examined in the preceding chapters. It would also mean the physical body has no spiritual function at all. The body is the temple of our soul and serves to support its evolution. As such, it deserves our greatest respect. It is difficult to understand why some religions encourage mortification and allege that suffering of the flesh is necessary to reach the Kingdom of Heaven. If that were the case, one wonders why the Master Jesus himself spent so much time healing the sick. Suffering has never been necessary for spiritual evolution. In fact, the ideal would be to never experience it at all.

Quite apart from people who mortify themselves hoping to please God and receive His blessings, we find incidences of bodily mutilations of children, particularly in African countries, for ethnic and religious reasons. Honestly, and at the risk of appearing intransigent, I do not think any mutilation is justifíed from a Cosmic point of view. In most cases, they are continuations of barbarie traditions or ancestral rites having no spiritual basis. Anyway, I believe those who practise them, or give their tacit approval, are creating a negative karma for themselves which must be compensated for sooner or later. They will come to experience physical or moral suffering in proportion to the suffering caused because the flrst duty is to learn to respect the body. To enforce such bodily cruelty or inflict it on others is cosmically reprehensible and sets in motion karmic law. Having made some important observations, let s return now to the fourth law o f the Rosicrucian Ontology. As this law states, matter owes its existence to an energy which permeates the entire universe in the form of vibrations. The Rosicrucian teachings have for centuries called this energy “Spirit” The ancient Greek Anaxagoras actually gave it this name. In the 5th century before our era, this philosopher and scholar claimed that the physical world was only the extreme condensation o f an intangible essence, even though the world appeared solid. He believed this essence to be an emanation from God which he thought was like a master Intelligence, outside o f Creation itself. In this respect he was a theist and not a pantheist. His concepc o f the origin o f matter, nevertheless, was basically correct. Incidentally, he was also a great biologist interested in the evolution of animal species. In the Rosicrucian Tradition, the word “Spirit” just mentioned, does not refer to the spiritual dimensión of a person. In other words, it does not desígnate soul or even mind. Neither does it correspond to the “Holy Spirit”, the third “person” of the Christian Trinity. As I have just poínted out, it is the traditional term used to signify the energy which is the basis of matter, and which radiates from the same centre as the Universal Soul and the Vital Life Force. These three energies, therefore, have a common source and each is a particular

expression of the Divine Breath related to the Word in numerous traditions. I should also add that each living and conscious creature is a specific synthesis of the vibratory rates of these energies, and which follow precise physical and metaphysical laws. The great enigma about these laws which challenges us is to know when and how the transition from matter to life is made. Physicists have, for some time, known o f the existence of cosmic and gamma rays, electromagnetic, light and sound waves. It is important to understand, however, that these rays and waves are not totally separate and independent phenomena. They are, in reality, only different manifestations o f the one energy, namely “Spirit”. It is likewise the case with the forces of attraction and repulsión exerted within the heart of atoms or within the apparent emptiness separating celestial or terrestrial bodies. As Anaxagoras, whom we have just mentioned, pointed to, the physical world is only a tangible expression o f an essence which becomes denser as it extends from its source. As paradoxical as that may seem, matter has thus a spiritual or divine origin. All scientists should study the divine with this principie in mind. As we all know, matter is made up of atoms. This apparently recent discovery in fact goes back to Democritus, who was the first to propose this hypothesis at the beginning of the 5th century before our era. We actually owe the word “atom” to him, a Greek term which literally means “impossible to cut”. Many present day physicists consider him to be the father of atomic theory. What’s more, this great scholar and philosopher thought each atom itself was composed of infinitesimal particles, known during his time as “eons”. Naturally, he did not know exactly of what these particles consisted, ñor their structure or polarity. Nevertheless, he knew intuitively of their existence, demonstrating how much he was in harmony with the Divine Wisdom. In this respect, mysticism has never been incompatible with Science. Better still, these two paths of Knowledge are complimentary, both having as their goal the study of the mysteries of the universe, nature and man. The fundamental particles of the atom, namely electrons, protons and neutrons with their negative,

positive and neutral charges respectively, were only discovered at the beginning of the 20th century. This important discovery brought experimental proof to the theories intuited by the great thinkers o f Ancient Greece, whose knowledge carne from an even more ancient source. It also confirmed the well-founded Hermetic maxim known to all Rosicrucians: “As above, so below.” Like the planets spinning around the sun, so the electrons revolve around the heart of atomic life, the nucleus. The microcosm, world of the infinitely small, is therefore a faithful reflection of the laws which govern the macrocosm, world of the infinitely large. This is why it is possible to learn a great deal o f both worlds by the careful study of one. What then is the energy which animates the life o f atoms to which I have just referred? According to Rosicrucian Ontology it is Spirit. In fact, it is this energy which maintains the vibratory movement of electrons, protons and neutrons of which matter is composed. It is also responsible for the forces of attraction and repulsión existing between atoms. Lastly, it is under the influence of its cohesive and adhesive power that molecules come together to form all the physical substances. The universe is a vibratory ocean of an infinite number of particles in motion, combining to form stars, planets and all the creatures which participare in Cosmic Evolution. By virtue of our privileged status, humanity has the power to contémplate this ocean while being able to contemplare ourselves as well. It is in this dual contemplation the key to true Science is found.

Fiftfi Law “Time and space are states of consciousness and have no material reality independent of humanity.” To properly understand this fifth law, we should firsdy define what Rosicrucians mean by “material reality”. In line with the explanations given in the preceding chapters, matter owes its existence to the vibrations of Spirit Energy. These vibrations, in effect, maintain the activity of the various atoms of which it is composed. Their role, however, is not just limited to this internai atomic function. They also allow us to be conscious of our earthly environment since everything we know o f the physical world results from the perception o f vibrations emanating from it continually. This means that what we see, hear, touch, feel and taste is the result o f vibratory stimuli which we interpret in terms o f sensations or impressions. Consequently, the reality we give things is subjective and constitutes a relative truth. As is explained in more detail in the Rosicrucian teachings, our perception o f the physical world depends particularly on our sense faculties of sight, hearing and touch. These senses, as we know, are subject to many illusions. To take a well known example, everyone knows that the same object may appear bigger or smaller according to the distance it is away from the viewer. However, in its natural reality, the fact we are closer or further away from the object does not change in any way its dimensions or form. The impression that it does is simply due to the effect of perspective. And so things appear to us because that’s the way we perceive them and not because that is the way they are in their intrinsic reality. Moreover, the understanding we have of objects is determined by the way our objective consciousness interprets them, this interpretation being quite arbitrary. Thus we constantly live in what I call an “illusory-reality”. Since humans appeared on the Earth, we have been confronted by the problem of space and have endeavoured to solve it. For thousands of years, hehumans used natural phenomena for

measurement, notably the alternating cycle of day and night, the phases of the moon and succession of the seasons. For a long time, these visual indicators were the only reference points to structure human existence and organise activities for survival, like fishing, hunting, gathering food, seeding, harvesting etc. Gradually, humans found the need to plan life ahead to better master it and shape it according to their needs. And so instruments such as the hourglass, water-clock and sun-dial were created to divide time into parts. Today we have electronic watches and chronometers so that the past, present and future intertwine into a virtual moment which our consciousness is incapable of perceiving objectively. From a Rosicrucian perspective, time is not a material reality in the sense that it is impossible to perceive it as a vibratory phenomenon. In fact, time is a purely objective State o f consciousness. If you need convincing then just consider what happens when we are in a deep sleep: the hours flow at the same rhythm as when we are awake but we are not aware of this objectively. Paradoxically, a dream lasting a few minutes provides us with an experience of inner events whose duration may seem infinitely longer. Besides, you know perfectly well time passes quickly when we are very busy but barely “flows” when we are bored or engaged in something we dislike. These few examples show that time is a relative notion and cannot be reduced to a series of numerical valúes. Space, like time, is also a State of objective consciousness. O f course, we have the impression we actually perceive it but this perception depends on the things in it. If our environment contained nothing, it would be reduced to an absolute emptiness impossible to discern by our objective faculties. As an analogy, we would be like a shipwrecked individual, lost in the night, in the middle of the ocean, with a starless sky to guide us. In other words, we can think of space as owing its existence to matter within it because this gives it “substance” and determines its limits. As an example, if we can see the distance separating two trees some metres away from us, it is precisely because each tree has a distinct material reality and because we can see them simultaneously. It is relatively easy to demónstrate that our

perception of space is subject to illusion. To refer again to the effect o f perspective mentioned previously, we all know that the line of the horizon is purely a visual phenomenon and has no actual material existence. It is created by the iliusory meeting of the sky with the earth. Extending this idea, you will notice it is impossible to accurately measure by sight the distance separating two objects at a great distance. This is because our sight, which discerns objects before us, undergoes a process of reduction. Reference points such as in front, behind, right, left, above and below are norms which people have established to structure their environment and orientate themselves in space. They are quite arbitrary and have no absolute valué. For example, the Earth, seen from the Moon, is “above”. Although time and space are not physical realities but only states of consciousness, we cannot deny they exert an enormous influence on us in our daily life. Whether we like it or not, they are an integral part o f the human condition. This is why it would be unreasonable simply to accept them as illusions and behave as if they didn’t exist. Since we live in a world governed by exact social and economic rules, we are obliged to take these rules into account within the space-time framework to which they apply. However, this framework shouldn’t become too limiting and stand in the way of our inner development. Un for tu nately, this has happened in modern societies which have committed the error of wanting to make profit at all costs from time and space. They have given a profit-making characteristic to these two concepts and have turned them into a justification for excessive materialism. Today people are directing their intelligence towards manufacturing machines which will allow us to cross the greatest distance in the least amount of time so that we can move about in the fastest way possible and carry out a task or obligation in the quickest time. Society is choosing to move in this direction which is understandable enough without necessarily agreeing with it. The choice is largely responsible for the hectic life-style and the resultant stress. Another consequence is allowing the material aspect of life to be dominant to the detriment of the spiritual. This is regrettable. We must, therefore, show our wisdom and ensure the progress achieved

by science does not oppose our well-being ñor the fundam enta 1 reason for which we were incarnated onto this Earth, namely to complete the evolution of our soul. Having said this, it is doubtful whether technology will ever conquer time and space. People will, of course, create machines which will go faster and further but there will be a limit to the progress possible. Furthermore, we may well fear this singular pursuit of extending our action in the material sphere alone when the conquest of our spiritual world is our true mission. Since time and space are states o f consciousness, it is especially through our subliminal faculties that we can transcend them totally. I am thinking of psychic projection in the first instance and attunement with the Akashic Records in the second. In developing these faculties through the techniques taught by the Rosicrucian Order it will be possible to leave our space-time framework and experience the infinite and the timeless.

¡ixth Law “Humanity is dual in nature and triune in manifestaron.” This law, as it stands, sums up the mystical nature of humanity. Humans have a soul and a physical body, a duality represented by the Rosy Cross, the age-old symbol o f the Order. Every human being thus has a dual nature and belongs to two complementary worlds. The first o f these worlds is finite, tangible and visible. The other is infinite, intangible and invisible. This is precisely why the materialist denies its existence. According to the materialist’s thinking, whatever can be perceived by the senses alone is real. However, it is easy to show such reasoning is not as logical as it seems. If it were infallible, then we would have to accept that air does not exist because it is impossible to contain, touch and see it. The same observation could be made about our own thoughts because they are immaterial. Obviously, each human being has a physical body. However, rare are those who are aware of the “miracle” which brings this about. How does one actually describe the process which makes each one o f us the result o f an evolution begun by an egg a millimetre in diameter? Scholars and scientists themselves are incapable of defining the intelligence directing and controlling this process. Naturally, they are able to describe the different stages, from the moment of conception to birth. But their knowledge addresses the physiological aspect of foetal development and not the metaphysical cause which has generated it. Now, the mystery of procreation and the key to our earthly existence lies in this cause. On this then, we will focus our attention. Quite apart from any mystical, philosophical or religious convictions, our physical body is itself proof of the existence of God and the laws by which God manifests to us. In fact, all our functions, including the most obvious psycho-motor (motion and movement) or organic (respiration, digestión, circulation of the blood and lymph) functions,

are the expression of an intelligence and a will transcending the purely physiological aspect of life. An examination of the mental faculties makes this fact even more obvious, for rhought is o f an immaterial nature and cannot result exclusively from the brain. From a Rosicrucian point of view, this organ is only the seat of the objective phase of human consciousness whose role is essentially to perceive the physical world and to apply our various processes of reasoning to it. For centuries, Rosicrucian Ontology has taught that consciousness is an attribute of the soul. The soul, o f course, uses the brain to manifest on the objective and subjective planes, but it also has transcendental functions operating independently of this organ. This is the case on the higher levels o f our subconscious. For this reason, a person in a coma or one experiencing a clinicai death continues to think and perceive the environment, a fact denied by many doctors. In relation to this, a fíat reading on an electro-encephalogram is not the absolute criterion for pronouncing that the individual has definitely ceased to be conscious. It merely indicates a loss o f the use of cerebral faculties which are related only to the State of awareness. As for the soul itself, it has a form of perception and thinking transcending all such faculties. Let me define more precisely what the human soul is and how it expresses itself through us. As far as Rosicrucian philosophy is concerned, it is spiritual energy which animates the physical body, in the etymological sense of the word “anímate”. In other words, it is under its impulse that the Vital Life Forcé acts with such intelligence and awareness in each o f our organs. It impregnates each cell o f our being and vibrates in each with the same intensity. Contrary to what is taught by some religions, the soul does not have its seat in the heart or the brain, no more than the blood does. Similarly, neither is it located in one of our psychic centres, as some oriental gurus claim. The soul is not limited to animating our physical body in the sense I have just described. It also confers upon humanity the power to evolve spiritually and to accomplish the mission which is our divine right. This is possible because it is an extensión of the Universal Soul and, in a wider sense, of God. Its origin is actually the noblest and

purest elements of human nature. Henee what we now cali “qualities” such as humility, integrity, generosity, altruism, tolerance, patience etc., are the faculties o f the soul. Given this principie, what we term “flaws” are due to the fact we have not yet developed these qualities. The goal of our spiritual evolution is precisely to attain this development and to express the perfection o f our divine nature. How? Through living in contact with others and putting the best of ourselves forward in Service, and with a willingness to do good works. As has previously been explained, humans are dual in nature. But the sixth law of Rosicrucian Ontology also states that we are triune in manifestation. Why is that? Because he has a psychic body which is the result o f the unión between the soul and the physical body, a unión which takes place at the moment of birth. This psychic body, which other traditions cali the “astral Body” or the “etheric body”, is the vehicle for the Vital Life Forcé. In other words, it is through this intermediary that all organs and functions of our being receive their particular vitality. It does so by using the branches of the autonomic nervous system under the control o f the hypothalamus. Concerning this system, I think it is worth noting that Science has for a long time not been interested in it, believing the autonomic nervous system to be of secondary importance compared to the cerebrospinal system. Rosicrucians have always given it a great deal of attention by virtue o f the fundamental role it plays in the application of mystical healing. Quite apart from its physiological role, the psychic body is of great interest to mystics. In the First place, it has centres allowing us to perceive extra-sensory phenomena, in particular the aura. This naturally assumes these psychic centres, which other organisations incorrectly term “chakras,” are sufficiently awakened. Their development is an integral part of the Rosicrucian teachings. Secondly, projection of our psychic body out of our physical body is possible and henee extends our Field of awareness. Although difFicult to attain, mastery of projection allows us to transcend space momentarily and to go psychically to places far from our physical location. In fact, it is this ability, also included in the Rosicrucian studies, which explains stories of how Initiates could be in several places at once.

To conclude the study o f this sixth law, I think it is worthwhile stressing a particular point. It is this. If the awakening of our psychic faculties is worthy of interest, that does not make it a priority for a mystic on his or her quest. Psychic abilities are certainly useful since they give us access to levels of consciousness which transcend our objective world. They are, nevertheless, of secondary importance in relation to the evolution of our spiritual being which, rather, is based on the development of the qualities to which I previously referred. Consequently, rather than fanatically seeking to attain paranormal powers, it is better to become receptive to our soul and learn to express its virtues in our daily conduct. With respect to this advice, we should understand that when we die, the “judgement” awaiting us in the beyond will not be based on our ability to see auras or project psychically, but on the good we have accomplished in the Service o f others.

“The soul incarnates into the body of a child from the moment it takes its first breath, making it a living and conscious being.” Given the existence of the soul, then it is valid to ask the question at what moment it incarnates. If most religions are to be believed on the subject, it enters the mother’s body at the exact moment of conception. This means it is an integral part of the embryo and thus participares in its entire development. In the last analysis, this belief basically explains why religious authorities are generally opposed to abortion. They believe abortion not only involves the death of a developing human being but equally the disappearance of a soul which had taken possession of it. Although the Rosicrucian Order has no official view on the serious subject of abortion, its teachings do allow us to examine it from a new perspective and, I believe, a less dogmatic one. From the Rosicrucian point of view, the soul incarnates only at the moment the child leaves its mother’s womb and takes its first breath. It is actually under the impulse of this first breath that the soul comes into the child and infuses its entire being. As a general rule, the breathing out which follows is accompanied by a cry, usually associated with the birth itself. Be that as it may, it is at the moment of birth and not conception that the newborn receives its spiritual Selfand when incarnation really begins. As long as the child is in the womb, it is devoid of a living consciousness and has no vital autonomy. With this principie in mind, the embryo like the foetus, may be com pared to an organ whose special characteristic is a marvellous process of development with the most noble purpose of becoming the receptacle and vehicle of the soul. As you no doubt know, some schools of psychology and philosophy teach that the foetus is conscious of its State and possesses various mental faculties, including memory. Convinced o f this, these courses offer methods to awaken the foetus’ intelligence and even to start teaching

it mathematics, the arts, foreign languages etc. usually by encouraging the expectant mother to play cassettes to the unborn child. While I do not disrespect the method, I think the practice here is somewhat extreme and illusory. If in fact you accept that the soul incarnates at the moment of birth, the foetus cannot be endowed with consciousness because consciousness is precisely an attribute of the soul. So it is impossible for the foetus to memorise or learn purely intellectual ideas. It is true the foetus reacts to numerous externai stimuli such as noise, cold, and heat to cite the most obvious. Moreover, it is sensitive to the mother’s thoughts and emotions throughout the whole pregnancy. But this reaction and sensitivity are organic rather than of a living consciousness. In other words, these reactions are instinctive and not subject to conscious interpretation on the part of the unborn child. As an analogy, all our organs are affected by our mental and emotional states which explains why many illnesses have inner causes rather than externai ones. But this does not mean these organs are conscious of themselves or o f the role they play within our body. Similarly, the foetus is not conscious of itself during its development and is not capable of interpreting stimuli reaching it. The fact the soul is not within the foetus does not signify in any way that it maintains no connection with it before birth. Quite the contrary. For centuries, the Rosicrucian Tradition has taught that the soul chooses the body into which it will incarnate, a choice largely determined by its karma and the experiences it desires to have to further its evolution. From the fourth month of pregnancy, as a general rule, the soul establishes definite connections with the foetus, these connections being of a spiritual nature. From this time, it commences its cosmic “descent” and gradually “draws nearer” to the mother, until the final moment before incarnation. From its plane of existence, the soul attentively follows the foetus’ evolution and memorises the different phases of its development. This is why we are able to have memories of events “we” lived in the foetal State. Given that we can affect all our organs by our thoughts and emotions, the future mother can therefore exert a positive influence on the unborn child. How? By directing positive thoughts to it and

visualising its normal and harmonious development. Through the regular application of this technique, the vitality o f the foetus is invigorated and the organic consciousness is stimulated. In so doing, the mother is assisting the developing child obtain a healthy, dynamic body more resistant to illnesses. Today pre-natal influences o f this kind are offlcially recognised by many doctors. Courses have even been created to help pregnant women apply these techniques. These methods are nothing new, of course, and are most often merely adaptations of techniques which have been taught by the Rosicrucian Order for centuries. Prenatal influences, as applied by Rosicrucians, are not limited to directing positive thoughts to the foetus. Attuning to the Cosmic plane, where souls await to incarnate, is also practised. These souls may have a comparable levei o f evolution although corresponding to different natures on the human plane. By regularly practising this harmonisation, the mother is thus able to attract to her the soul which best shows the personality she wishes for her child. To do this, she must visualise with confidence the qualities, tendencies and character she would like the child to express. If she devotes herself to this correct form of mental creation, the mother will no doubt achieve results fulfilling her hopes, remembering of course that “humanity proposes while God disposes”. Birth is not just the moment when the mother delivers the new-born. It also marks the exact instant when the child receives its soul, making it a living and conscious being. Before becoming incarnate, this soul dwelt on one the cosmic planes in company with other souls, much like a family of souls on Earth. Its incarnation therefore constitutes a death with respect to the “place” in which it resided and to its previous State. In another respect, it represents a rather painful experience since it loses its spiritual freedom to become locked into a physical body and thus yielding to many contingencies, particularly time and space. And so while we may not be objectively aware of it, birth is a trying event for the mother as well as the incarnating soul. This is why everything should be made as physically and psychically comfortable as possible. To conclude the commentary on this law, I’d like to bring to your attention a very important

problem. As certain contemporary humanists State, I believe one o f the dangers facing humanity is none other than over-population. On this question, I just cannot understand why religions are so vigorously opposed to contraception. Is it because their power is based, to a large extent, on the rule of number? Is it because of a dogmatic interpretation of certain sacred scriptures? Whatever the case, no one can deny that over-population is one of the causes of misery in under-developed countries, increasing as the population grows, despite the aid which is provided. On a more general levei, it is obvious the planets resourcesare far from unlimited even though they could be better managed and distributed. Besides, I think by thoughtlessly increasing the worlds population, the divine reintegration of the collective soul o f humanity is slowed down since new and inexperienced souls, in the mystical sense of the word, will have to reincarnate repeatedly.

Eighth Law “The destiny of each human being is determined by the manner in which free will is applied and the resultant karma.” By virtue of their philosophy, Rosicrucians are neither fatalists nor determinists. In other words, they do not believe their future is predestined by God in terms of God’s decisions alone. If that were the case, then humans would not have free will and our existence would be a succession of events having no connection whatsoever with our own conduct. We would merely be puppets manipulated by the whim of Divine Providence. Now, no one denies that daily life confronts us constantly with choices which concern us directly, proving we have the power to have an influence over our future. Essentially, each human being is the maker of his or her destiny, because it is in the freedom of thought, word and action that spiritual evolution lies. By all accounts, such freedom is difficult to assume, given the karmic responsibilities which result and the consequences this holds for our existence. In an ap riori sense, it is difficult to undersrand why God granted humans the power to do evil and harm their fellow human beings. If God had actually made a wholly and completely perfect being, the Earth would have been true Paradise all along, a Place of everlasting peace and brotherhood. Well, it isn’t and never has been. Why not? Because Perfection is a State of consciousness humanity must attain by itself, under the Ímpetus o fit s own aspiratíons and the effects of its individual and collective choices. And it is precísely in being free to make decisions that humanity is able and must evolve towards this State o f consciousness. With respect to the Divine Plan, it was necessary for incarnated humans to be perfectible and actively particípate in the evolution of the Universal Soul, as it manifests on our planet. Because o f this Cosmic necessity, individuais are capable o f evil as long as they have not understood that they are destined to serve the Good.

To assist us to realise our latent perfection and to express it in his conduct, God establíshed a fundamental spiritual law: Karma. Contrary to what many mystics think, this law is not punitive in any way but evolutive. In other words, its goal is not to sanction our faults or chastise us for our errors, but to allow us to become aware of them and not repeat them. Thus each time we do wrong, we put into motion a karmic reaction which sooner or later produces an equivalent ordeal on the human levei. Conversely, when we act rightly, we create positive thought forms which come back to us by way of any number of benefits whose purpose is to contribute to our well-being and encourage us to follow the path of Goodness. As you know, all founders of religión have taught, in one way or another, that we reap what we sow. I should like to emphasise this important point. If all bad actions produce a karmic consequence sooner or later, all the ordeals people are subject to are not necessarily the result of negative karma. Some are due to the fact that it is impossible to live on the earthly plane without being faced with difficulties and problems of all kinds. Some are the result of choices made before our present incarnation and whose purpose is to accelerate our evolution or contribute to that of our familys, our workplace or whatever. With this in mind, it is wrong to believe that a physical or mental handicap, an incurable disease, a serious accident, the loss of material possessions etc., are systematically the consequences of a karmic debt. There is no doubt such tribulations can provide a very positive karma for those who accept the conditions with faith and dignity. In this domain more than any other, we should be very careful in our judgements concerning our own life as well as the lives o f others. The effects of karma applied to our physical body are obvious since we can feel them objectively and consequently become aware of them immediately. For example, when we bump into a wall, we feel the pain at the place of impact. Conversely, we feel a sense of well-being when stretching out to lie down after a hard days work. For obvious reasons, it is much more difficult to discern the way karmic law applies to the spiritual plane. Thats why we don’t always understand the cause of our troubles. It should be said that not grasping this law or

denying its existence in no way prevents us from achieving in life and determining our destiny. From a Rosicrucian perspective, karma is the universal expression of Divine Justice. This Justice governs the evolution of souls, whether incarnated or not. We should therefore think, speak and act accordingly, to establish in the invisible realm the foundations of an existence according to our hopes. As previous explanations indícate, free will is linked directly to the problem of good and evil. And so I think it is important to consider this problem briefly. From a philosophical point of view, evil is the absence o f good and has no actual cosmic reality. This means it is not a part of God’s laws established at the beginning of time. Nevertheless, we cannot deny it exists on the earthly plañe, with wars, conflicts and crime being unfortunately proof of this. The reason for its existence is that it comes from humans themselves. To be more exact, I am saying it springs from human ignorance at the time and our human capacity to oppose the good. In other words, it is always the result of a negative application of free will and has no existence independent of humanity. In a general way, we can consider all thought, word or action, which puts the physical and mental integrity of another in jeopardy, as fundamentally wrong and generating significant negative karma. All religions have established commandments to define what is good or evil in human behaviour. Most o f these commandments are prohibitions. Sonríe of these are well founded since they actually concern despicable human behaviour and are karmically negative. As a particular example, to kill another is culpable from a human and cosmic point of view, except perhaps in some circumstances I am in no position to judge. On the other hand, some prohibitions are arbitrary and serve no other purpose than to promote partisan dogmas. In this respect, “sins” which religions refer to, are not all wrong in the eyes of the Cosmic and do not systematically engender negative karma. Anyway, rather than urge us not to do evil, it seems to me preferable to encourage us to do good. The former tends to create a sense o f guilt and reinforces inhibitions, harming our general well-being and inner development. The latter allows us to become more conscious of our own accord of our divine nature and to better

accept the errors of judgement and behaviour. In the last analysis, it is not so important to know whether an ordeal is karmic or not since it could make us feel unnecessarily guilty. When it comes, we should face it with confidence and draw from our faith the strength to overcome it. Whatever it is, we should consider it an additional means to surpass ourselves physically, mentally or spiritually and henee achieve progress on the path of our evolution. Neither is any purpose served in focusing on our errors and spending time regretting mistakes. As soon as we have become aware of the situation, it is far better to use it to compénsate for our mistakes by some determined effort on our part. We are certain to neutralise the negative karma which would have ensued by taking this action. I should add that mystically, to not do everything to rectify matters is as serious as having committed wrong. It is not our imperfection which brings Cosmic disapproval upon us since this imperfection is the reason for our incarnation. What is karmically wrong is to persist in doing evil or to refuse to make amends. The notion of destiny also raises the question of whether the time o f death is predetermined. Generally, I think its moment is essentially conditioned by our genetic make-up, the care we have taken of our health, the karma we have created for ourselves and the interest we have given to our spiritual side which involves to a large extent our free will. For obvious reasons a person who constantly and excessively violates natural laws (alcohol, tobacco etc.) reduces life expectancy to a considerable extent. There is nothing to suppose that those who die in an accident, a disaster, a cataclysm or war, do so under Cosmic decree. It is best not to be fatalistic in this area and not simply place yourself in the hands o f Divine Will. Nevertheless, in some special cases, the hour and circumstances of death can in effect be pre-determined, particularly when an individuáis spiritual evolution or that of his or her surroundings necessitate it. Whatever the case, and contrary to appearances, there is never injustice at this level. Besides, if we accept the law of reincarnation, the ¡dea of destiny takes on a much larger perspective and dimensión because it enables us to understand that certain tribulations or events in our existence have their causes in past lives.

Ninth Law “Death is the moment when the last breath is given up and the final separation of the body and soul takes place.” O f a 11 the mysteries human beings have been faced with since the mists of time, death is certainly the most intriguing and fascinating because its moment cannot be avoided by anyone. We are all destined to die one day and leave behind loved ones with whom we have shared our life. The only thing we don’t know is when, where or how it will come about. For many people, this inescapable event o f existence is forbidding and dreaded if only because it is often preceded by physical and mental suffering. To this natural and understandabJe anguish is added the fact that no individual can describe with perfect knowledge what the after-life is like ñor bear witness to his or her own death. In other words, death truly deais with the unknown as we understand it in the philosophical sense of the word. However, the RoseCroix of the past have handed down a prodigious knowledge about this myscery. Although it may seem a contradiction, the idea we have of death conditions to a large extent the way we live because it determines which moral valúes we adopt and which will influence our behaviour. Generally speaking, there are two ways of approaching death, from a materialist’s point of view or with a spiritual perspective. For those who deny the existence of the soul and God, death marks a return to nothingness and absolute non-being. Given there is merely a physical body endowed with simply a brain consciousness, death is considered a total and Final annihilation of the human being. For this reason, it is approached negatively and conceived as a cessation o f everything which contributed to conscious existence. Convinced materialists therefore, seek happiness in the satisfaction of physical desires, their essential joys being based on the pleasures this world can provide them. A spiritual person is by definition one who

accepts the existence of the soul, most often considered to be an immortal essence having its origins in God. However, this belief does not explain death and less still, what comes after it. Henee many turn to religión to provide an answer to the fundamental question: “What happens after death?” Most religious creeds, with minor variations, teach that the soul of the deceased goes to Heaven or Hell, according to the good or evil deeds committed during earthly life. In Heaven, the soul enjoys absolute bliss and remains there for all eternity in the company of angels. In Hell, it goes into the bowels of the earth and is for ever subject to torments reserved for the blasphemous, under the watchful eye of demons. For centuries, this religious concept of the after-life has conditioned the faith and behaviour of hundreds o f millions o f individuais. However, more and more are questioning this or refuting it because it no longer brings inner satisfaction or seems just too dogmatic a view. As a general rule, the death of a human being takes place at the moment the heart stops beating since all functions and cells of the body are deprived of the vital energy which maintains their activity. The ceasing of cardiac activity may be the consequence of prolonged illness, oíd age, violent shock or a heart attack. Deprived o f blood, the brain also ceases to function and an electroencephalogram indicates this with a continuous, unwavering horizontal line. Medically, this brain “death” officially certifies that the person has died. The person is considered actually to have lost all use of his or her physical and mental faculties. The body graduaily becomes coid because o f the cessation of metabolism, then starts to decompose and, as the Sacred Scriptures declare, returns to dust. For this reason, it must be buried or cremated in the days following death. For Rosicrucians, death involves a metaphysical dimensión, transcending the physical, and the term “transition” is preferred to describe it. When a person gives up his or her last breath, an opposite phenomenon actually occurs to that which takes place at the m om ent o f birth, as explained in the fifth law of this Ontology. Upon the last breath, the soul is graduaily freed from the body. According to the degree of spiritual awakening of the deceased,

this liberation occurs within a few hours or may require several days. Whatever the length of time, the separation occurs in three major stages. During the first, the soul firstly reviews a multitude of scenes from the just completed life, most consisting o f sparse and fleeting memories of childhood, adolescence or other periods marking out this incarnation. Then the person sees his or her body and those in proximity. This visión does not seem real, however, because the person is not conscious of having passed through transition, especially if the death was violent. Rather, the impression is that of a dream. For a spiritual person, this postmortem dream is always pleasant and resembles an initiatic dream. On the other hand, a materialist often experiences this as a nightmare and feels out of control in such a situation. After having totally separated from the body, the soul fully realises that it has passed through transition and that its incarnation is definitely over. This awareness is the second stage o f the transition. At the same time, it sees a light towards which it is irresistibly drawn. Conscious of the pain the death has aroused in loved ones, however, the soul remains for some time in their presence, radiating towards them thoughts o f love and comfort to console and sustain them in their time of tribulation. Through all means, the soul tries to give reassurance and make them intuitively understand death is not the end of life, and that the beyond is a “tangible” reality. Unfortunately, precisely because o f pain and confusion, they most often maintain an objective State of consciousness, preventing them from receiving this spiritual support and comfort. If, however, they could overcome their sadness and attune with the invisible world, they would be able to perceive or feel the presence of the soul for whom they weep. At a given moment, the soul of the deceased feels the desire and the need to withdraw from the earthly plane and go to its new abode. The third stage of the transition starts at this point. Accompanied by other souls who have come to welcome it to the beyond, and guided by the light previously mentioned, the soul is gradually raised into the Cosmic Consciousness and rejoins the plane of consciousness corresponding to the degree of its spiritual evolution attained during

its earthly existence. Having reached this plane o f consciousness, the soul remains there to the extent its conscious energy allows, and is assisted in the evaluation o f its earthly life by the “Lords of Karma”. After having drawn from this evaluation any karmic lessons, the soul goes through a period of purification and prepares for its next reincarnation, with other souls and under the guidance of certain cosmic hosts. Be assured that death does not mark the deflnite end of who we are as a personal ity. As these explanations suggest, death is a transition of the soul and a spiritual rebirth. We should understand death does not exist in the absolute and that it is one o f the two phases of Cosmic Life. Neither is there any reason to fear or dread it. It is better to face it philosophically and consider it an initiation for which we can and should prepare during our incarnation. Besides, itonlyseparates us temporarily from loved ones with whom we have shared our life because we shall meet again in the beyond and live again by their side in another form o f existence. By virtue of our origins and nature, we are children of space and travellers in time. We are therefore eternal and shall live for ever under the benevolent eye of God who is within.

Tenth Law “Spiritual evolution is governed by reincarnation and has, as its ultímate goal, the attainment of Perfection.” Before examíning this tenth law, I should point out that reincarnation is not a dogmatic teaching o f the Rosicrucian Order. In other words, each Rosicrucian is free to accept or reject this doctrine, according to his or her convictions and personal experiences. It is included in the Rosicrucian studies because it is a subject which has always been taught in the mystery schools, notably those of Ancient Egypt and Greece. Given that the Rosicrucian Order AMORC is both a trustee and perpetuator of these schools, it is its duty and privilege to transmit the whole of the cultural, spiritual and traditional heritage it has received from the past. It has for centuries dedicated itself to precisely this task, with the utmost respect for the freedom o f conscience in the most human and divine forms o f this term. Having made this preliminary remark, let us now examine reincarnation from a Rosicrucian perspective. To do this, we should first come back briefly to a consideration of the goal of human evolution. As we have already seen in exploring the previous laws, the human being has a soul emanating from the Universal Soul. That is, humans have a divine cause and nature which makes them virtually perfect beings. However, humans are not objectively conscious o f this latent perfection, which explains why we are imperfect in our manner of thinking, speaking and behaviour. The ultímate goal of our existence is none other than to realise this awareness and to express it in our conduct. How?— by learning to apply in a positive manner our free will and to live in harmony with natural, universal and spiritual laws. As soon as we accept that the goal of humanity ¡s to become conscious of its divine nature and to express its perfection in its conduct, it is reasonable to suppose this goal is not attainable within the one life-time. As an analogy, no student is capable of mastering any discipline in one year of study.

Such mastery always comes after an apprenticeship of many years of classes from kindergarten to university. Similarly, each human being must reincarnate numerous times before assimilating all the lessons allowing the State of Master to be attained, and to express fully the virtues of the soul. This implies dying and being reborn as many times as is necessary to become perfect. This is, in effect, the basis of reincarnation. These explanations lead me to stress an important point. When we examined the eighth law, we saw that humans are responsible for their destiny determined by the way free will is applied and the karma which results from this. On the other hand, a persons cosmically pre-established destiny is to attain Perfection. We do not have the power to change or avoid this. Rosicrucians contend the fate o f each individual corresponds to the luture created from one life to another, while destiny is the ultímate State to be attained at the end of all incarnations. The Divine Providence called forth in some traditions represents the influence the destiny of each human continually exercises on his or her fate. In other words, it is the influence of cosmic laws on the humans karmic future. In the East, reincarnation is a very widespread belief, particularly among Hindus and Buddhists. In the West, on the other hand, it has relatively few adherents except among enlightened thinkers or members of traditional Orders like the Rosicrucian Order AMORC. It seems the doctrine is opposed for two main reasons. Firstly, Westerners tend to be of a logical mind and reject any notion science cannot prove or which they have not personally experienced. However, I honestíy think the inability to demónstrate a principie or a law is not sufficient grounds for concluding there is no substance to it. Secondly, Western culture is heavily influenced by Christianity. Now, every one knows this religión preaches about the resurrection of the body. In this dogma, each human is supposed to come to life again at the end of time when God announces the Last Judgement and divides the “good” from the “evil”. Without wishing to discredir the Christian faith, the resurrection of the body does not rest upon any ontological truth, ñor even on any theological premise. In fact, this dogma was introduced

into Christíanity during the Second Council of Constantinople held during the 6th century in our era. How can we conceive o f a body, reduced to dust over the centuries, being able to emerge from the grave, coming back to form and becoming alive once more? Quite apart from the fact that this is incompatible with all known laws of nature, what would be the use o f such a revival? Besides, it is well known that numerous ancient texts confirm that the first Christians and Jesus himself accepted reincarnation as a fact. As an illustration, when he stated the only way to enter the Kingdom of Heaven is to become a little child, he did not only mean one should regain the innocence of childhood to do so. In an allegorical way, he also hinted it is impossible to acquire this purity in one single life, henee the need to reincarnate. Like most Rosicrucians, I think spiritual evolution is governed by reincarnation. Quite apart from my inner convictions, I think reincarnation explains the differences which exist between individuais on a moral levei, their maturity and wisdom. It also explains cases of child prodigies and generally, the gifts some people show at an early age in such diverse areas as the sciences, the arts, literature and mysticism. In this regard, heredity, education and brain intelligence does not explain everything. These talents are the expression o f an attainment formed in previous lives. Similarly, our attraction towards a culture, religión or specific country often has its source in our previous incarnations. And so, this law gives humanity its true dimensión, making us children of the stars and travellers in the Infinite. Today there is a certain fascination for reincarnation, at least in the West. A number of “pedlars of ¡Ilusión” state, without hesitation, they are capable of regressing anyone to previous lives, for a fee of course. Although we are each free to take on board whatever we believe useful to our existence, I cannot resist cautioning you against such practices because many who claim to have these abilities are mostly playing the “sorcerer’s apprentice” and do not have sufficient spiritual development to justify such “powers”. Be assured they also present a real danger to those who give themselves over to such powers. Actually, when regressions are not illusory, they can lead the subject to the very limits o f the

subconscious and bring to his or her consciousness impressions he or she is often unabJe to understand, assume responsibihty for and control. In the worst scenario, these impressions can cause irreversible psychological and psychic disorders. Generally speaking, all experiences o f regression o f our past lives should be made by individuais themselves and in a natural way. The methods taught by the Rosicrucians in one of the degrees o f study present no danger whatsoever because they take into account the mental, emotional and spiritual aspect of each person. In other words, they are adapted to our own personality, bringing to the surface only those impressions which our spiritual seif entrusts to our objective consciousness. Moreover, these techniques are the subject of quite a long inner preparation. When we think about it, our present life is actually a synthesis of all our past incarnations. By carefully studying our character, our tendencies, aspirations and various abilities, we can gain a fair idea of who we were in the past. Nevertheless, it is better to start from the principie that the foundation of our future lies in the present, and it is in the present we should put into practice the mastery of our destiny.

Eleventh. Law “There exists a supra-human realm of all disincarnate souls which inhabit the invisible planes of Creation.” If we accept that humans possess an immortal soul, we are naturally ¡nclined to ask ourselves what becomes o f it after death. Contrary to what most religions teach, the soul does not go to Heaven or Hell, no more than to Purgatory, because these “places” are purely allegorical and have no reality in theafter-life. In fact, as I have indicated in the chapter devoted to the ninth law of this Ontology, the soul remains in the Cosmic on the levei of consciousness correspondi ng to its degree of spiritual development attained at the close of its incarnation. It undergoes a period of purification on this plane and awaits reincarnation, along with other souls, with whom it communes freeiy. The question is how long this period lasts and what the nature of existence in the beyond is like. We may wonder what form those who have passed through transition assume in this

that we are conscious o f this cycle in the after-life. To take another example, a person who dies at the age of 80 is not aware of waiting 64 years before reincarnating on the earthly plane. At the Cosmic levei, time, like space, obviously has no real existence because it is a concept of the physical world and has a reality only for the incarnated consciousness. Given this principie, you could say the waiting time between two successive incarnations will seem like a night of sleep filled with an uninterrupted dream in which we continuously play the leading role. In other words, it is not measured in terms o f time but rather as a state of consciousness lived and perceived by the soul like the eternal present. Quite apart from reincarnation, the Rosicrucian Order has always taught that a human being can live up to the age of 144 years. Naturally, this assumes inheriting a very healthy constitution at birth and living in very healthy lifestyle. It also implies aperson will lead a spiritual life because numerous problems and illnesses are the result o f a lack of spirituality, or more exactly, an excessive materialism. At the beginning o f the century, no scientist would have entertained such a life expectancy, unless initiated into what we traditionally call the “Wisdom of the Wise”. Today some accept the idea completely and are undertaking research in this area. Recently, it has even been declared publicly that “the human being has the genetic potential to live up to the age of 130 years.” Henee Science has come to confirm a truth Rosicrucians have perpetuated for centuries, which attests to the well established basis of their teachings.

existence. Nothing is actually more difficult than to conceive of the nature of a disincarnate soul. According to the Rosicrucian Tradition, a period of 144 years passes between two successive incarnations. For example, if a person passes through transition at the age of 70, his or her soul remains in the Cosmic realm until 74 years have passed on the earthiy plane. This then is the spiritual law governing successive incarnations of all human beings. However, this law is not exempt from exceptions and adaptations. It is thus possible for karmic or astrological reasons to reincarnate several years after the conclusión of a cycle. On the other hand, a child who dies in a premature fashion can be reborn in the following weeks, if not days, since the child has not had the time to exercise free will and accumulate karmic debts to balance in the

call “supra-human”. This realm, like all those the universe and nature have given birth to under the

beyond. It should be understood that the 144 year cycle is an average time span and not an immutable arithmetic one. Although the reincarnation of the soul is governed by the 144 year cycle, this does not mean

impulse of the Divine Intelligence, is ruled by its own laws which we cannot apprehend through our objective faculties. Nevertheless, it is as real as our earthly world, and, I might add, as alive. In this respect, we should not limit Life to expressions

As things exist right now, there are millions of souls in the Cosmic awaiting reincarnation. By saying “millions”, I am perfectly aware of being in error because convinced that similar humanities to ours exist in other worlds, disincarnate souls probably count into the billions and are likely to be born in places other than on Earth. Whatever the case, all these souls form a realm which we could

we are familiar with on the physical plane, in the vegetable, animal and human kingdoms. By all accounts, it covers a metaphysical dimensión and is an integral part of the invisible world. Having made these comments, I would like to make an important point. As a general rule, Science does not think Life can manifest in any other way than through physical organisms, no matter how microscopic they might be. For this reason, most scientists are convinced life is a result of a chemicophysical process having its source within matter itself or within the sub-atomic particles o f which it is composed. Now, as we have seen in examining the fírst laws of the Rosicrucian Ontology, all living beings are animated by a Universal Soul and vivified by the Vital Life Force, these two energies having a Cosmic origin and not a physical one. This means they have a pre-existence in essence before taking form on the earthly plane. If we take this further, it is logical, then, to hold the view life still exists on the spiritual plane after death. We can concur with Heraclitus in the 6th century before our era, that “Nothing is lost or is created, but everything is becoming.” As incarnated beings, humans have a tendency to deny the existence o f phenomena we cannot perceive through our senses, sight in particular. “Seeing is believing” is our slogan, the more so if one is an atheist or materialist. Although understandable, this kind o f belief is not justified, even with regard to earthly phenomena. For example, it is impossible for us to see the surrounding air, and even less the thousands o f bacteria which are always there. However, no sensible person would dare deny their existence because Science has proven their presence with irrefutable evidence and has identified a huge number of them. Similarly, the fact that disincarnate souls are invisible does not under any circumstances prove they do not have a spiritual reality. It only proves we cannot see them with physical eyes whose function is limited to dealing with the physical world. In line with these explanation then, it is impossible to see souls on the Cosmic plane because each is connected with a particular energy whose vibrations transcend our fleld of sense perception. Nevertheless, it is possible to enter into contact with these souls and communicate with

their consciousness, also of a vibratory nature. To establish such contact naturally requires a certain technique, taught in one of the degrees o f the Order and which, I should point out, has nothing to do with spiritualism. Quite apart from this technique, it is possible to see a soul, especially in the hours following transition, at the moment it becomes separated from the physical body. In this instance, it is seen psychically in the form o f an ethereal essence, usually having an ovoid shape. Likewise, one can feel its presence quite strongly in the hours before incarnation. To this day, science is incapable o f proving the existence of the beyond, that is, of the invisible world where the souls of the deceased dwell. But I would not be surprised if scientists of the future succeed in proving the universe contains parallel planes, zones, spaces, or even “black holes” which are the stages of living and conscious activity related to a suprahuman realm. In the same way, I think the time will come when they will show that at death, the human being releases a body o f energy from his or her physical being, and whose vibratory frequency is related to octaves of cosmic rays. Be that as it may, many people have had undeniable contacts with the beyond and have experienced an intimate communion with the soul of a deceased dear to them. Their testimony is, for me, proof in itself of an after-life and confirms my own conviction that we are immortal in essence.

Twelfth Law “At the end of our spiritual evolution, the soul of every human being reinstates the universal Soul in complete purity and lives in full consciousness in the divine Immanence.” In line with the explanation o f the tenth law, the goal of humanity is to achieve Perfection and thus attain the State o f Rose-Croix or Cosmic Consciousness. This state o f consciousness has been attained and expressed by the founders of revealed religions such as Judaism, Buddhism, Christianity and Islam just to mentíon the most important. Without a doubt, this means Moses, Buddha, Jesus and Mohammed received the same Illumination and, during their ministry, had access to the same Wisdom, the repository of the Primordial Tradition, the Religión of all religions. However, each expressed this Wisdom differently and this for at least three reasons. In the First place, they had to adapt their message to the mentality and culture of the people concerned. Secondly, each had a different personality and sensibility. And thirdly, their cosmic mission was not identical and took place at different periods. By dePinition, a Cosmic Master is a being who has attained mastery o f cosm ic laws, that is, mastery of spiritual, universal and natural laws as manifested on the visible and invisible planes of Creation. A Cosmic Master is able to perform what are currently called “miracles”, whether in the domain of healing, psychic projection, materialisation, making oneself invisible etc. However, contrary to current opinion, it is important to understand that such powers were not given to them arbitrarily by God. These powers are, in fact, the result of their psychic development which, in turn is the result of their very advanced levei of spiritual development and their unconditional desire to serve humanity. I should add they never use these powers as a demonstration or for self-gloriFication, but always in a discreet manner and for altruistic ends. If it is true all Cosmic Masters possess transcendem abiliries, ir is not these capacities

which are intrinsically valuable and for which we should admire them. What makes these Masters exceptional beings compared to mere mortais, is that they have attained mastery of Life. In other words, they have totally sublimated negative aspects of the ego and are no longer subject to the imperfections inherent in human nature. This means that vanity, selfishness, jealousy, etc., no longer have any hold on their behaviour because they have finally acquired the opposite qualities. Their purity is such that they act entirely under the impulse o f the soul and express all the virtues in what they think say and do. In one word, they are the living expression o f Divine Perfection, to the extent a human being can manifest it on Earth at the end of his or her spiritual evolution. This leaves us to suppose that Cosmic Masters are incarnated. Actually, some are but most are not, and they accomplish their work from the spiritual plane. Those who live on the earthly plane most often live in very secluded places and act in a totally impersonal way. Given this principie, the individual who claims to be a Cosmic Master is not, and is attributing to himself or herself powers and attributes he or she does not have. The claim is usually made to mislead seekers in the quest of a guru, and regrettably this happens to many. In this respect, the Rosicrucian Order AMORC has never encouraged its members to cross the world in search of Masters because, if these Masters have decided not to meet anyone nor see any reason to, it is impossible to meet them. In this context, the saying “The Master will appear when the student is ready,” is very significam. Whether in bodily form or not, all Cosmic Masters make up the Great White Lodge, that is, the Occult Government o f the world, called the “Agartha” in certain oriental texts. Each Master is an Agent of Divinity carrying out a specific mission within the Universal Plan. Some of these Masters, those who pursued the Rosicrucian path in their past incarnations, make up the Invisible Hierarchy of the Rosicrucian Order AMORC and constantly give assistance in its mission of Light. Quite clearly, it is these Masters that members contact on the spiritual plane since they are an infinite source of protection and inspiration. Naturally, such contacts are relarively difficult to make because of the

enormous ¡nner preparation necessary and contact can only be made by means of a proper technique as taught in the Rosicrucian teachings. Since I have just made reference to the “Great White Lodge”, I think it would also be useful to explain what the “Great White Brotherhood” is because I have noticed a great deal o f confusion about this topic, including among Rosicrucians. As I have suggested, the Great White Lodge is made up of all Cosmic Masters, incarnate or not. The Great White Brotherhood consists of all Initiates who labour in their service and under their impulse. All these Initiates are incarnate and live among people, engaged in various tasks on the social or professional level. For obvious reasons most belong to a traditional Order or one o f the influential religions. Moreover, some are not conscious o f their status and are unaware o f acting under the guidance o f Cosmic Masters. However, all are basically spiritual people and are totally dedicated to serving humanity as their first and foremost concern. In some mystical writings, Cosmic Masters are put in the same category as Angels. From a Rosicrucian point of view, there are two different notions here. Actually, Angels as defined in the scriptures of the Bible and the Koran, are spiritual entities who have always been perfect and to whom God has never given a free will. From the moment God created them, God attributed to them a precise function within the Divine Plan and never gave them the possibility of experiencing evil, ñor to ever incarnate. On the other hand, all Cosmic Masters are beings whose Perfection is the result of thousands of years of evolution. In other words, they are at the conclusión o f many, many successive incarnations. This means they have experienced the human condition and have known all the tribulations with which we are faced. And so Angels, like Cosmic Masters who are not incarnate, are to be found on the highest levels o f Cosmic Consciousness and can likewise be contacted by those whose aspirations are pure. As you know, some religious traditions teach that humans are fallen Angels because in the beginning of time, when they lived in the presence of God, they disobeyed God. I prefer to view humans as Cosmic Masters in the making. In this sense, I don’t think that what is traditionally

called the “Fall” is the result of a punishment or chastisement from God. As I explained in the first laws o f this Ontology, Creation was a Cosmic necessity, because Eve, that is to say the collective Soul o f humanity, would not have been able to evolve towards the perfection of its own nature without incarnating into the human kingdom, designated in Christianity under the allegorical ñame o f “Adam”. Consequently, humanity from the beginning, was destined to incarnate into matter and experience many lives. This was the condition allowing humans to eat of the fruit of Knowledge and attain mastery o f cosmic laws. To cióse this chapter, I think it useful to point out that the Rosicrucian Order, by virtue of its origins and its nature, is an emanation o f the Great White Brotherhood and receives continuai support from the Great White Lodge. For this reason it is both traditional and initiatic in the most mystical sense o f these words. Clearly, the Rosicrucian Tradition is complete in itself because it contains in essence all the elements which humans need to raise ourselves to the State of the Initiate and thus to cross a significant threshold on the path leading to the State o f Master, the summum bonum of our spiritual evolution. In this, I truly believe Rosicrucians are privileged because not only do they know what the fundamental purpose of life is but they have at their disposal the desired Knowledge of how to attain the goal in the best conditions and in the shortest time. It is up to them, therefore, to make their lives conform more and more to their hopes and to share with others the benefits o f a life dedicated to mysticism.

Conclusión Obviously che Rosicrucian Ontology is not limited to the 12 laws which have been the subject of this book. As I pointed out in the introduction, these laws are only a very general synthesis o f the subjects dealt with in the Rosicrucian teachings, and which can only be studied in a very thorough manner within the Rosicrucian Order AMORC Nevertheless, I hope that the few explanarions provided about these laws will have allowed you to better understand the Knowledge the Rose-Croix have handed down to us throughout the ages. This Knowledge actually goes back to the mystery schools o f Antiquity. It is not the work o f one individual but of a College of Initiates who, since the very origins of human civilisation, have done their utmost to pierce the mysteries o f the universe, nature and humanity itself. Today, most historians affirm that on the margins of religions, there have always been mystical Orders whose mission has been to preserve and perpetúate the Primordial Tradition, or, in other words, the Original Wisdom humanity received from the first Masters it gave birth to. The Ancient an d Mystical Order Rosae Crucis is a part of these traditional Orders and has incorporared within irs teachings the cultural and spiritual heritage which lies outside the mainstream. Due to its origins and nature, it is not well known to the public and does not seek to proselytise for this has never been its purpose. Since its inception, the Order seeks only to open its portáis to those who aspire to Knowledge of the true mysteries and who are in search of a true Ontology. Whatever your aspirations, may life grant you the privilege of gaining greater self-knowledge, and may this knowledge give you the inner strength to seek the meaning of your own destiny!

ROSICRUCIAN ORDER