AWAKENED ATTITUDE Gay L STEWART ‘ORDER OF THE MILITIA CRUCIFERA EVANGELICAFO Awohenad Aide © Gary Ltt 1984-89. lights reserved, Pubic 1987 by ‘The Orde ofthe Miltis Crulfera Bvangelcn Nop ofthis bok may be sed or ‘reproduced n any manne whaeneer without he wien permission ofthe publisher or nfrmation o taining presi Tore ab roe ‘econ PO Box 226323 Dallas, TX 75222-6528 USA Prine and bound in Singnpore Contents Rereword traduction ond Dedication Essays The Quest 19 Know A Prerequisite to Mysticism 1s Mysticism Logical? The Infinite Open -Mindedness Spiritual Atsinment Desire “The Movement Toward Ralghtenment Determining Reslerucian Affiation The Mission ofthe CConfaterity ofthe Rose CrossLawes of the Rose Cross ‘The Value of raion Porspestive: ‘The Importance of Versatiey Do the Bs Justi the Means? Legend ‘Concepts Regering Relnearnation ‘Our Purpose I Service How Do We rly Serve? Aamo Atte |About the Author coments 4 Foreword Ore ofthe most important keys to (he treasures ofthe Cosmic is an Awakened Attitude. Time and time gain this as been proved an essental truth tis outside politics dogmatizing religion. ‘So many leading individuals in the pas, and in our present tie, became great because they had develope their ability to gain acess to the hidden wealth ofthe Creator by altering thelr perspective 16 the environment as they experienced it: An awakened aitude (One has only to read Wordsworth's “Daffois’ to experience something of the sheer wonder that he felt when he perceive hat _reat panorama of vibrant if in stare’ grand dip. Bake such “another and i is doubiful whether anyone can sit in «concert all and remain unmoved by the singing of “ruslem.” Another name ‘comes to mind, Benjamin Prankiin. He was one of the eminent thinkers of his time and bad a great influence on the development of the Unite States of Amerie [nour oven time I fel that Dolores Asheroft Norwich, Director of Studies of the Servants of the Light has aa extrosdinavly wakened atiude and the gift of exhorting others to fallow her ‘raraple- Gareth Knight is snother contemporary teschee who aso has the genius of talning students to develop thor inner potenti ‘My Wile, lizabelh Anderton Fox and collesgue inthe organisstion of Situs now also Magister Templi of the OM.CE. has the gift tnd T have witnessed many examples of her biliance with an twakencd attitude. The lst Is long andthe above are only afew of the names thet come to mind.“ Perword Finally, one of The Greats of our time is without dub Gary L ‘Stewart, Knight Commander ofthe Order ofthe Militia Crucifera angelica, and Sovereign Grand Master ofthe British Martins, (Orde, the author ofthis work. He has develope an awakened tle toa very high depree One has only o bein his company for {short while o sense something of the magnificence of the Crest Taner Light, The Light ofthe Cosmic Mind. He is without doubt an cenzllent example of one with an awakened atitude. I feel that this ‘work of he will come a treasure to many and encourage them to live by his example John AB Fox ‘Commander of Knight UK Priory ‘oMcE Introduction and Dedication ‘This series of esays was written betwen he years 1964 and 198, think, atthe time come very ruc points in several ofthe etays wee entirely missed by many readers. However, ane cannot be blamed i point was missed because in some ways suppose, my wailing could be viewed es being unfair [ave purposiflly never defined my perspective ina dear end stne! fashion. Subsequently, Tam guilty in a sense, of writing in those ‘parable inherent within those of “mystical” propensity. "Yet, there is a reason fr this I very strongly believe tht we are ‘ere, manifest upon this plane of existence not only to discover, but {0 create. In order to accomplish such objectives we must fist Fearn to appreciate all of our resources. However, before we ean appreciate ‘hen, we must fst know what they are T discover what hey may ‘baits essential to develop a paicularperspective—one that can clearly se the obvious, “This wounds ver simple and indeed i very simple, so why can't ‘ve ee it that way? Why ist that we, as human beings insist upon {aking that which i imple and turning it into something which i imposible to understand? ‘Asan ilustaton of what T mean, 1 wil refer to those people “who pursue the path of mytcism aswell as thowe people who choose {course of orthodox religious belie. The farmer regardles of bow itis defined, ultimately seek to experince "Cosmic Consciousness” the state of ultimate enlightenment. Those people ofthe later ‘xtegory general seck to know God Atleast some do wheres others are content with faith, The ke te undersanding our problems in ‘ur respective quests has todo with our search, our desire to attain* Inodueton ond Dedication ‘our gosls, We only desire and subsequent sook that which we have ‘convinced ourselves that we donot have. First ofall we would have to rele tht before we could seek something we would need to have an ides that that which we sought fetually existed. I is ere that many ofthe “mistakes of te quest fre made Often, the mystic would frst begin to define enlighten ‘ment andthe religionit to define God. Suldeny, the tak becomes somuch simpler~or to itis thought—"We merely have to ata that ‘which we have defined "No wonder there are so many diferent religious beliefs or defi tions of Cosmie Consciowsness, What is worse in extreme cases— Consider what happens if someone actually attains their definition. “The est of us who areal seckng are sudenly the recipients of «| barage of answer” which does ile more than to confuse o oud the issue, expecially i we have a propensity not to discriminate or most importantly, nt to rely upon ourselves for discovery a Truth "The point is thal humans have tendency to want to complicate tssues Tam reminded of the logial prof of the existence of Go pet forth by the medieval theologian snd philosopher Saint Anselm. Fevording to his proof in the Prvogion, God was defined as that ‘which nothing grester canbe thought. What does that tells? Not « Jot butt cetsniy bad people hopping around debating the issue for a long time, In the process of debating, many apparently Corgt ‘wha it eas that they were seeking. “One of miy most fvorite and frequent quotes is by Benedict Spincea,As be writes tthe conclusion of his book, The Bs, 1 the way which Ihave pointed ot as Jeading to this result fects exceeding hard t may nevertheless be discovered ‘New st tbe hard, ice itso seldom found. How wold i Ue'possibie, # vation were ready to our hand, and could ‘without reat bor be found ht shoud be by aos al men ‘egleted? Butal things exelent are as fiat astheyarerare 1 think he makes a very good point He observes an apparently predominant human attitude which causes us to concentrate out Intouetion and Dadian a efforts upon understanding and discovery ofthe complex. He also pins out that if our ultimate concer, tat being salvation, were so Feadily and easily available to us, most people would neglect it and tek it in a more excusive fashion, Indeed we know it exists Tats ‘why we look frit However do we actually seek it or our opinion oti? "nour examples of God, salvation, or ealghenment, we somehow have to acoept their exstenceunless we are of the nature ofthe cynic who would begin arguing prior to embarking upon the ques. So why do we dfn that existence before understanding what is? [te my opinion that itis because we are either uncertain of how to proceed of that we choose not to listen tothe Silence and wait for the ingpization a the process. ‘Teachers must know several things before teaching. Fs, they musi understand human nate in general Second hey must know the nature ofthe indvgal who isto be taught third, they must realize that they, themselves, cannot teach bur can only assist to Inspire the stden to lar: and fourth, ll mowldge ofthe Great Ar insimple and cbvious and regardless of intelligence or education, t ‘an be masiored by all To attain, we must ear to accep, nt to ake and not to have, bu to give. imply acept that which is before ws Its freely given-but donot ry to posses it Tm very crf my we ofthe word “ebvious“In ft you will ‘very sadam Se I in my writings or hea tin my speech. The reason for thsi that what may be obvious to me may nt be obvious to someone ese—and vice versa. Subsequenty ifthe word is used Indlseiminstly it can offend others. However. it must be noted that cach element ofthe quest—be i for personal stslament or the pplication of thst sttinment-is not enly simple, but i obvious in 4s simplicity. Perhaps that is why many people who understand Ihoman nature either choose to Ise thei “teachings in complc- sted manner on the form of parables. Inthe former instance, i hope that by proving a point using the methods of those being taught, they wil suddenly realize that after ll isd and done, was already simple to begin with, The ater instance is @ methodPy Invodueton end eden ‘ost comamonly sed by mystics oasis those involved in mystical pursuits Here, the atempt sto invoke the intuitive process and to Inspire the reliance upon one's self for the answer Pethaps, in such fr instance, without understanding, the sent percalves a pazl. ‘But the teacher" knows that when the puzle is soived, the “student” forcefully understands that they attained as a result of their own ‘wakeniag. The only thing the “teacher” rally cid was to gue the student to the proper attitude necessary to realize. Tndeed ts only a mater of how we choose to look a things. Utinately, who decides that? Suc be the discovery. “Then, comes eston, of our ability and responsibilty tomanifes wat we know, Titi the weal Work, the real Service neded in Inystcom, The mystic knows tha they should only do that whichis rei nd no anor. The ey to wisdom learning the aifference between needs and wants ‘tien, sorneone who is peosived to hea great mystic isexpected to perform demonstrations oF miraces by those who admire or ‘denounce. In ether case, the perspective ofthe ‘Myst especte? Is there any noed for such demonstrations? Ori it that both the bimiter and cynic spy watt be convinced or entertained? Can it be effectively argued that if one has the ability to heal, that ‘ne individual's responsiblity to heal al ofthe ils ofthe world? Ferhaps without knowing, the reports or demands ofthe admirer tnd eynic are indeed fled. The tue of healing has to do with the inpiting of laming, If we were given everything, whet would ‘motivate us to do anything ober than to take? “A sited ear, {have never realy defined my perspective. Not that itis unige because anyone who write or communicates faces the same station, but it might be appropriate to atempt to explain iin order to ilusrate the concept of need. ‘ving been in the positon were Twas expected to perform “mystical demonstrations and infact have been asked on more than ‘one ocesion to doe, in each instance I eomplid inthe purest way that knew how. I sinply was as was~allowing fe tobe the las trator of the highest mystical principle eoncevable by ving things. Introduction and Dedication si Sadly enough, the point was mised because something else was ‘expected generally a desire to witness a “supernatural” or payee {eat of sme srt. What can be more mystical than lef? Or why attempt to prove the existence cf God when all we have to dois 0 Took around ws? ‘At other Hines I have been asked to demonsteate a psychic ability vehich It must be understood is distinct from mysticl “abit T his usualy comply by demonstatingtlekineic activity. [simply essed my arm. Again, the pont ofthe demonstration was ‘way missed, Consider tat my physical body isa temporary vehicle ofthe Essence” The mind isa tol of that essence. In that the ming snd is process are intangible, whereas the body is tangible the result ofthe mind acting upon the body i telekinesis “However admit, ew what was expected in these instances «and from that perspective I was gui of avoiding the issue. Bven though my point may have been missed, was the message wasted? Tattemps to govern my Ife based upon the principle of needs in the act of Sere. I snot my pertcular purpose to pursue the development of psychic abilities, but for others It may well be It is ‘not my pace to offer an opinion inthis epard, However, it shoul ‘be noted thats important to be not oni capable, but profcen in effectively manifesting in psychic realms After al is such not apart ff? This eal to, lik myst, is much simples than we make ‘Wout tobe My only comment is that Thave yet to discover any need to demonstrate the obvious ‘Agtin, what is obvious? Recently in a private dscussion with @ friend, I seed the illotration that I could teach him to physically toach stat Ta the word of science, sucha desires great and whole technologies are bul around this subject, but for those who try keep things simple, such aby is aso simple. Does not the light which ‘originate rom a str toch the retina of our ees thereby allowing ts to se it? Hive we not then touched star? In illustrating ths example within psyche realms, projetin canbe accomplished the ame way. "Why ist that we peresive fe to beso complicated? Why is it“ Inireduction and Deletion that our quest being so simple an obvious s made dificult by our atts? Indeed, dhe enemies of Light, of ourselves, and the sowrce fall ears ate traly of our corn making, Why be proponents ofthe “anmaking” when our purpose isto create? T slated earlier that 1 purposefully have kept my perspective undefined. There are many reasons why Td ths. The Traiton to ‘which belong emphasize this echnigue so that iscovery may be pprecatd, thas taken me ten years to appreciate the simple nature ol the Art=many times tomy “Teacher's rustation I woud think— ‘and, an adtionl tn yar to ver with the Creative orcs of which there is much yet to lear. Many aspets ofthat learning, of hat experience have been veiled in the essays weten between 1984 and 18RD. T ee them, one must work an the development ofa particular ttt within ones self whichis the inspiration forthe tt ofthis callecton. Indeed itis the purpose of our Ques ‘Tall those who ate sincera iter manifest or unmanifes, Is this book dedicated and given in Love cus San ose, Califor ne 25, 191 ESSAYSThe Quest to Know A proper definition of mysticism, whether I be from standard crested in today's word or that of| previous centuries, has always been elusive and vague. A technical ‘efintion fom the Orford Bish Dieonay assists in suc an opinion ‘when it states: "The opinions, mental tendencies, or habits of thought tnd feling, characteristic of mystic, mystical doctrines or spit bali in the possibilty of union with the Divine nature by means of slate contemplation; reliance on split inttion or ated feng ts the means of aoqiring knowledge of mysteries inaccessible to Sntellectual pprehension® Subsequent, mysticism I often labeled ‘the “iratonal phlosopy” In that its thought thatthe inelet ‘Cannot comprehend such enlightenment. Furthermore, the tional Implisseldelusion and dresmy confusion of thought Tt wes not too many yeas ago that “intelectual ints thought it inatona to belewe in gravity ora beliocentle conception of the tuiverse and, move recently in plstetectoics ora myriad of other ‘currently rational existences Even in our present day, there is meh ‘cote among physelts sto whether selng theory oles science an tnlightenedslternative fo quantum mechanics. Simply, quantum ‘mechanics or particle physics bases its premise on a Newtonian cept of the nivers which assigns values to "points" in ime and Space. Sring theorists aserbe diferent value whereby the ‘pois tetually become tny“trngn” Tn partie physics there is a quest to Unify three fores in natere, Unfeetuntay, there are four known, forces, and it isthe sting theorists who include gravity In thei ‘unification stems, a they are able o look atthe universe fom = lilferent and notso-imited perspective. The Questo Kw 2 However pont isnot t identify withthe particulaes of an everchanging inelectslcomprehenson ofthe wniverse ar whatever itis hat i lng sought, but rather with the act of seeking And with that act comes diferent definition of mysticism; that being a term applied o phlosophcal or scientiie theories of which no rational secount can be given atthe present ime tis fom a nonscientific contemporary community tht another perspective of mysticism has developed. This community is often Fefere as parcipants inthe "New Age"—an age of enlightenment “where there i transformation of human consciousness whereby the utopian ideals will eventually manifest. These are able concepts indeed: However, we are mistaken i we think tha they ae new to ‘our era Such gels have ben the concer of humanity for spe. Yet, tay, we may read books altend lectures, seminars, oF retreats: or pretice a variety of “icles to attain enlightenment ‘Wie may follow popr fads or believe popular bli, but what is accomplished? Only what you do~only what ou experience o what ‘you deride To convince potential followers to practice their system, many offer promise of enlightenment or the development of special powers Support for their cause i sometimes given By etna super fatal source, This source often manifests sb coming messiah, & ‘channeled entity, oF a Matter personality of grestataient who allegedly works through one person not perceived by anyone else Unles hey have such great faith that they, to, share in the eeated realy. Many define this as mystics, Roiruclans define ita ft. So, then, what mystic? Is tthe rational phlosopy? Ors ita mysterious, syperatual, or peyeie alt? ‘What the slants, the advocate ofthe New Ag, the pilosoph ‘and the theologians regardless of their diverging beliefs share in ‘commen isthe quest to know what there isto be known, So, t00, is ‘the objective ofthe mystic I fact, it not true that such aquest 1s the objective ofall human beings, in one manner or another? ‘Subsequently when we consider such discsines science phiosopty, ‘or mysticism, we need to recognize them for what they are simpy, ‘methodologies to obtain an objective.‘ Aaened Arad ‘Very few peopl in todey's worl would consier science to be ‘weird oF mysterious, However, mysticism is sometimes categorized isch becruce iti often related fo things psychic, occult, magical, tr superntural. Ofien one Brings to mind images such as enysal balls and fortune tling. "Yt. mystica i none of thal Is simply an art of knowing [Misconceptions develop from @ misunderstanding ofthe technique and the mystical experience as described by those who have actually ‘had such en experience. The reason for this is thatthe mystical expe nee isan experience ofa transcending nature, and often the mind Sl enter a reality where most people will not have the words to Ueseribe the experince. Asa reli wil be labele as “rational” bat not bythe participant, The mystic would ensiderthe experience bout asirtional ax beauty oF love, harmony and peace. "The ait of mysticism isthe development of a technique to personally kw the source ofall Being. Many call this source God: ‘thers, the Cosmies maybe some, the Grand Unified Theory—the point being that the experience sre. We know, not think we know br devel ath oF belt, but we know. Knowledge rational "The enperence Is even more beautiful because the potential fr Snowing evs al human beings: The experience of enlightenment Js nota nebulous something which is separate from the sel It is present everywhere, and the process of ealightenment is nothing Inore than an evolved realization, A Prerequisite to Mysticism ‘When the sincere stent of myst! philosophy has studied this subject for some time, he or she often begins to realize that many variables are associated with the philo- sophie! aspects of mysticism. These varlables are quite diversified in thelr nature and can become intricate and involved When used to explain a mystical sate of consciousness, This can create frstaton for the tadent since oe innately fels that mysticism itself i quite simple. However paradoxical explanations of ysis are inate in detail and often confosng to say the lest. Ths poat becomes spparent when the student continually studies the subest from, et ‘a yan Untllectual perspective, Ts widely recognized that mysticism is dificult to understand ‘ona pilosopical bis {one approsches the subject fom a purely ‘mpirical and non-mysticl point of view, mysticism is conldered {fo be vague at best, and incomprehensible at the least. I the subject js approached by one whois inclined toward the sensational or siyterios, mystic can be elusive. Iti this ater tendency whi, unfortunately, lends to the incomprehensbilty of mysticism since {he subject is ften conveyed in Newery an vague language that does sot adequately, and simply, expres wt is attempted toe conveyed, ‘The understanding and expression of mysticism should be as simples the actual state of realizing the mystica experience. A com- ‘on ground that mast myeice ree upon s that he expelence isthe ‘ulimate in smi: There sa definite clarity of knowing without outs nd with that clarity comes avery simple understanding of ‘very spl subject. The simplicity les in the realiaation of oneness 56 wahoned Ate or of anal-pervaingesence infusing al things So why Is the unde Sanding and expresion of the experience complex and confusing? "This question may be answered by analyzing and unifying two avenues of approsch, Fist, let us disrgard any sensational and mysterious arpects of the Subject by eliminating them as being tinproductve and, therefore worthless, This will leave us wth ony ‘serious and aincere atte of inquiry ‘What happens that when the serious and sincere student has studied mysticism for a period of time, he or she son rains that ‘wide versity of materia must neesarl be reviewed and digested. Tn other words, it becomes apparent that «complex philosophical system has been developed. This system isan extension, ora result ‘four own thought that have evaved from merely esking why and ‘eaning proof of how we can be sue that what we think i correct ‘Ar or stds continue, we find ourselves asking more questions due to the ineeatng amount of knowledge acquired. This increased knowledge then ines our thoughts to expand upon en analysis of ‘complex nature With the analysis comes more intrcecy and ‘complet. At this point, if we ae not careful, we can get caught up Inanever ending cree which becomes more and more complex. ‘Second, we soon dacover tha if we want to persist in our studies, patience mst be developed. It becomes apparent that the deeper ‘ve go into mystical studies, the more time is needed to assess our stoqulsiion of knowledge, Quite frequently an obstacle i created ‘hen we iipatieny begia to think that we want all the answers thie very moment in time. At this point, we have the option to continue orto give up. Through the unification ofthe two points— that i, trough the combintion ofthe complexity developed as & result of our thought process, and the realization that persistence and pitlenoe are required for cabereney—we find that mysticism has leady taught us an important lesson: simply, hat sucha uniiestion Isnecessary. ‘Aller we gain such realization, then, we discover that serious and sincere stdnts actly already had an nna propensity toward ‘mystical shies inerent within their belngs, and a conscious effort, {A Proves Mt 7 to study has merely bought this inclination to the surface. When this happens, the student realizes that what was once thought to be ‘complex sally not, and when this polat is understood itis realized ‘s being qulte simple. This may appear tobe selevdent, but itis a ‘crucial pont. This claty of realization, sometimes called the “aa ‘experience, soften intuitive in nature, not intellectual variably this ime, the stent wil e-vat the complexities that fare been encountered and then attempt to reorganize ter into a more simplified pattern, Perhaps the question is then asked: “What i the foundation fom which my thoughts have evolved?” [Naturally all students must anewer this question for themselves simply because cach individual must decide whet i important and to be included inthe development of thelr own personal philosophy. ‘Afar ae Roscrcinism is concerned we are a school that etches ‘mystcim and our system has a simple and solid foundation. The ore of our understanding of mysticism fies in our ontology, o scence ‘of being, When stadens oftheir own accord var thei tention this area, they ae essentially beginning to ask themselves deep and smeaningiul question, Essentially, they are asking questions and are challenging the very core of mystical thought The answers that they find result of thelr own rational or mistcal processes wil deter ‘mine thee own particular approach and attude toward atainment “A this point, larity of perspective i essential. That is one must, ba able to differentiate between one's own thoughts and aspirations develop from within and these of others acquire fom discussion snd reading. Once we can make this ferentiation, we often discover 1 natural attunement between ourselves and the eseneof mystical philosophy that results in a deeper comprehension than we bad before This atsinment can be eilled mystical io nature, and our perspective adjusts accordingly ‘We then dscover, wen reflecting upon our development, th ‘we ha begun our studies from the perspective that was most readily scceslle and comman tous Thats, we commenced with an intl Fecal study of mysticism, atopic that we innately within ws. Asa result we develope # mystical philosophy whic, by its own nature,‘ Auchened Ate raised more questions than answers, We then found that there "ppeared tobe a limit fo our understanding based upon our method of approach, But if we persisted with sincerity, seriousness, anc pene, the innate qualities of our mystical philosophy became clear tnd distin, and if we thought about, we would discover that our Intuitive facies he developed saves of our efforts This process of inguton then becomes « major source of acquiring knowledge, andi actualy eneble uso expand ou realization xpabites beyond ‘he imitations of ou intelectual thoughts. Is Mysticism Logical? One of the many popular mis: ‘conceptions concerning mysticism elsims that since the mystical ‘experience isan inner experience, it cannot be logical. Tht is, iystcam is ivational ond has no pace in ou “retina” soley Tis ‘means thatif an individual has a mystica experience, heor she would ‘be unable to understand that experience on an intellectual level and ‘would therefore be unable to communicate that experience to another person If true, we could state that there is no loge o mysticism. ‘To farther compound our difficulties in understanding true mysticism, our sacety has produced many organizations that profess to be mystical schools and whose leaders jump on the pltform expounding a hodgepodge of alleged mystical doctrines thereby rating what we may ttm doctune that stats that Knowledge ofthe omlpatent Oneness ay ‘be aquired through a direct experience. The mystial experiance, thes, ‘san individual knowing ofthe Essence, Soure, or Ged. Asa result, ‘mysticism is concerned only with Ontology the study ofthe nature Of Beng If dees not deal with antral projection, telepathy, or any ‘other frm of pychic experienc. It must be ela that such psychic ‘experiences are merely tole which may be use by a individual 0 attain a mystical state of conscousness. tn other words, there Isa Aistnc diference between mystical and psychic experiences ‘The path that an individual may take to acquire 2 mystical understanding varies according to choice. It is not necessary that fone pasess poychic abies or have a high degree of intellect]0 Awahene Atte ‘understanding. Bach nivial may choose path that sin accord lance with thee personality and depending upon the individual ‘Stloumness and sincerity of mative, e or she will be successful in taining the gol Lets consider this point by fs illustrating « methodology sliferent rom the Roslrucian perspective, that is consideration of the four major schools of Tibetan Buddhism. The goal ofall four ‘school simply the enlightenment ofall humanity The path toward Stsnment ofthat goal is twofeld~the Suvi and Tantric methods, [Each echoo! wil use one or the other, and sometimes both methods. ‘The Sutric method is, genezally, a study of the writen pilsophy and is essentially an intellectual sytem. On the other hand, the “Tantric method ie dhe pts of experience, wher an inne wisdom i civated and eppied practically to our lives. The point that should bbe considered ls that both methods if sincerely and responsibly pred, can lead to attainment. rom a Resiracian perspective, we possess a system of study “ich combines the two methods, Ou teachings are written in mono ‘grep form and are designed tobe prectically applied to our lives Trough experience and hawing thet what we are studying works, However ws at individuals must apply what we read. Otherwise, ‘we are doing nothing more than wasting our time. By lusting the two perspectives, we can se much similarity in both methodologies used and results attained. Howeves, the systems vary in an important and subtle way. Rosirucanism isa “Wester methed designed for the Western temperament, whereas ‘Tibetan Buddham ie designs forthe Eastern mind. The Hater path, as exemplified by Tibetan Buddhism, is exremely dificult, ‘complex, and especialy allen tothe Wester temperament. For the ‘Wertemer tess extreme precision and discrimination is practiced by the adherent, tis very easy to digress on a dangerous tangent ‘without even realising it. Such i farther exemplified by the Western precccupation with the sensational entertainment of strange and far savy place ‘On the other hand, the Rosirucin pth lio presents its dangers Te Myon Lgl? ” ‘if one has a preoccupation withthe senstional. However since the ‘methodology is mote female to the Western way of thinking, we are not as easly fooled by various temptations Both “tue™ schools place an emphasis ona wellzounded understanding, but the depar- fore pont on the Resicruian path emphasaes the development of a ational, objective loge of proof of the mystical experience, and we tpprosch theultimate end by Baving this aspect ever epparent in four lives. hiss not to say thatthe Hastern path doesnot also do the Same, but since the two socal and cultura structures are diferent, there is sublle difference ast where the emphasis i placed. "Tofurther elaborate onthe cornmon® definition of mysticism, it is sated that a mystical experience isthe result of "vague thinking Ta oer words there Iso opi behind &. We ae then led to believe that mysticism ia deviation ofthe accepted norm andl therefore, unreliable asa source of knowledge. How untrue that statement to the mystic! The very foundation of the mystial experience i Innowing There ate-no doubts and there is no deception. What is perhaps irrational to the non mystic is very rational othe mystic. Its unfortunate that many diverse shoals of thought tend to confine loi to intel feamevork of exmmunization. That loge {s-a means of communicating an Kea to others that can be objet Ively understood. Neturally, such communication necessitate thet all parties concerned have a cammon denominator tht is restd, Does this necessarily mean, then, that prdicate calcul is lopical ifcommunizaed to someone with a first grade etucation? nthe sane ‘manner, is myptiiam Ulgial if = mystical experience is related to ‘someone who has never had such an experience? Two brief examples ‘an, perhaps illustrate this point. ‘Recently in San Jose, California, a series of lectures was given by @ fundamentalist Christan wi alo happened to be a lnwyer possessing san excellent silty to apply lege to jsf her contentions The inten tion of her letures wasto expose thas individual and organizations ‘who taught mysticism as belng workers and followers of Satan [Naturally Rosieociniam and two or thee other legitimate schools ‘were included in theattacks So, bo, were many schools of sensational2 Avatened Aude el fantasy one in particular o whieh the lecturer confined ‘rt af her omens end on ich heres! aguents were ‘ull Altera bese premie ws eased ll mystica ws hmped into ne prevoctved dfnion, and then leisy twisted to tonlorm to speci purpose, Most ofthe alters ofthe lectare tered wih lbs rem, a tercoreanegulocally accepted {Trconcion, However tone wha ne ters easy se the falsy nthe oie a moe pov ne, ob cond aap, we can sk love oie Uf to peop experience love then Sndeod sytem eg communicate nd underond. Bt ix person wo fk ‘ove ted wo explo oan nvidia who Rad never experince {taut pavon lacing the experience could argue that love at gal an ations hen we undartand te relatve vais of ian rei that Ing eles ol ofemmssting owe then we ean aly tb tht theresa opi fo mystic and that ts anal since the ‘ryt of myc the path fog The Infinite Tr we were to consolidate the cestence of mystical philosophy into one specific point which all sadens of mysticism: could use asa foundation for gaining wnder- Handing, what would i ba? Could it poasbly be the steps required to develop psychically? Or a systematic overview of the thought process? Or. ed infinitum? "That is precisely the point when we say“ infinitum." an we truly say that there is, indeed, one essential foundation from which all sents must begin? If we di, there would aways be someone ‘who would disagree, primarily because each individual has a unique perpective bated upon thei own experiences and what important {o one is inclevant tothe other. We onthe Rosicrueian Path cant precisely say that we tesc bu, rathoy, that we ess one o lest for oneself. We are quite cognizant ofthe fact that all leaming must ‘ecessarly come fom within ach individual student and, therefore, cannot be ascertained by the student from without. Any schoo of ‘ought or philosophy, any definition of terms, mus be individlly Interpreted bythe studeat and applied wo fein his own unigue wy Only then can tr learning take place Regardless of what is understood by the student or how he or she interprets thought, there do exis certain subjects thatthe ‘stent must consider Rosicrucianism often delves into subjects that ‘ean be releyated to the category of ‘mystical speculation," but ‘regurless of whether they are mere speculations or not, at some pint in time the student must arsve at an interpretation of thom So 85 to continue to aoguite& more complete understanding, Essential, "ue" understanding must supersede the intellectual, Thats, it mustu Awohened Ade be develope from the innate quelitis within one's bing, It may be sparked trom without, but it must be undestod from within ‘One such subject that each student eventually ties to come to terms wihis infinity Simply defined infinity shat which is without beginning oF end, That, in sels easy enough to comprehend, but ‘how many of us ave abked ourselves, But where di it all start” ‘Ac the same time, many of us ae ooking for the absolute trath oF the final realization, Before we can answer such questions, we need torcome to some elzation a othe nate ofthat which sinfnite "There ere severe ways to approach the subject, the most eammon, being from a linear perepecsive- That is from a perspective that is really intellectual in naire. As an example ofthis, everyone who ths studi mathematics is avare that between two points online ‘sepment there ets an finite’ numberof ditional pints We can conceive of stustion whore such an existence is possible because ‘wevcan vnalie that between two points, there ex always exist a Inidle point between the two. Tb iusrate this contention, if we ‘efe othe paradoms ofthe ancient Greek philosopher Zen, we will {ind one or two examples that may give usa very good explanation of am extremely prefound concept. First, Zeno lstraes a race in which one of the participant sven a ea tar, He then ass the question, "Who wil win the race? {Zeno conch, essentially that nether participant cou logically ‘win becoure for the second person tocatch up wth the othe he would first have travel haf the distance. But, before he could travel half thecistance, he would also have to travel bl that dstnce a stuation ‘hich conceivably necessitates an infinite process where either par- tispant could notcesbly move lt alone win a ace This notion, Zeno ‘concludes, i absurd becase in sctalty people win and lose races. Tn another of Zeno's paradoxes, he cites an example of person shooting an avow inthe ac He points out that ssn given moment in time the aeow cannot possibly move. Agin, he concludes this notion sab. "The lmplietion that Zeno is making inthe above lustratons is that our notions of what we perceive to be the nature ofthat which ‘The Queto Know ft ‘infinite, and tht which constitutes time and space, are actually smuch more than what is normally intellectually perceived. And, indeed, there i certainly the implication that what constitutes out realty ison a ited expression of an understanding of what realy ‘exists tha slit by our perspective of how we observe the world Since the time of Zen, the hitory of science and philosophy ‘nas ben esantialy mito to the linear perspective fifty. eas not wat the evalution of mathematics allowed for such gre minds as exemplified by Albert Binsten, to evlve a different perspective of reality that the ontological concerns of mysticism eally begs 0 ‘be understood, Naturally the theory of eelatity brought diferent perspocve to how humanity viewed our wodd ‘Asn amp, within the pesttan yours a revltlanary now theory called “Soper Gravity” challenges our concept of linear infinity. ery simply, this theory calls fra unfeaton ofthe ave of gravity in which Seemingly two distinctive lnws are unified into ona. The implication hnere is that there exists a unifying factor in the sniverse that, mystical, can be desribed at an all pervading Oneness. However, ‘this “new” theory alo call for the sbelvsion of subatome particles, such as neutrons photons, muons, gluons, s-0ns and sons. which Is essentially a return tothe “near” manner of hiking ‘The point ofthe matter i that we recognize the existence of something that is understood tobe “beyond” our comprehension, yet ‘we attempt to describe it by ulalg ou accepted tandard of defi tion. Asa result, we often run info many paradoxes and convadictons that are realy uanecesary. ‘Mysieal philosophy, on the other hand, allo for “now” inte: pretation of the ‘ol stent and philosophical contentions in that ‘we ry not to Timi our metho of thinking Instead, we incorporate ‘change of attitude and perspective into our bell system. In other ‘words, Wwe exarine all possible angles to any given problem and Incorporate such human atriites as intuition and insight into our ‘system of study TE we apply the methodology or logic that ests from mysticism, ‘we can view and understand the subject of infty in aeifferent ight.6 Awahoned Arie Inston of considering i from a linear or quintatve expression, lets ew i from a quale angle in which the quantitative interpretation ofthat which sininite merely beoomes a “pat ofthe greater whole, In other words the all pervading essence refered to in mystical “writings isnot described or defined as beng infinite in nate, but is "ought to be the auree ofthat which is infaite Ta the alempt to make this difficult concept ease to understand, ‘if we look at time frm the perspective of past, presen, and future: ‘we have a quantitative expression. Mystical philosophy states that there is ellyno pastor ftur, bu, rather, that everthing occu in ‘the present, existing in the now” If we go ane step beyond that and sey that there iso present ether wr immediatly ascribe to edstence ‘quale sate of being tht transcends the commen notion of nfl, time, and space. Such alibutes then become a pat ofthe ‘whole rather than a description ofthe whale. "We can multiply infinity by two and ersve atthe answer of Infinity, However, we divide any given number in infinity by itself, ‘our answer will be ane. Or if we divide infinity by two, wht do we Inve? Perhaps a subse indication ofan unbounded, ulimit quality that cannet be defined by the term infinity” Open-Mindedness ‘Throughout history the sdvecation of fee thought has been a major issue and concern of ll societies ‘Bssenly, the advocates of re thought old the postion that what we think, how we think, and the manner by which such thoughts are expressed should be open and unrestricted. Ii this at point ‘onceming the expression of our though that isthe rea sue If we think about it, we realize that our thoughts are, more of less, private and cannot be contrelled o manipulated by others—or can they? ‘The opponents of free thinking generally hold tht the postion {hat all thoughts be brought into the open and put forth to society 288 propositions or actions that should be adhered to, or at least considered by all people, should nt be slowed sine the raul could ‘be detrimental tothe society in which they live, As an example, if an Individual is allowed to develop a philophy that Is based upon negative and detrimental thoughts, and subsequently is able to convince others to adhereto such philosophy, would such allowance bbe beneficial or detrimental to society? In other words, Hf the allowance of free" thought produces terrorism, genocide, or other estructive acl, does free thought become good orb? [Ris apparent that thisis not an easy mate orev since many Instances are not so extreme asthe example, and no amount of pillosophical debate sto defining good" o ba” wil find solation, Sacha solution, on the other hand necessarily must be found within ‘ch individual to make a determination ofthe manmade values of 00d and evi. I then becomes each individual's responsiblity ‘ensure that he or she has the responsibilty, eduestio, and purty of ‘motive to make sich a determination,« Avahoned Atal From the perspective of Resicrucian philosophy snd applied csoteriism, we intend to evaluate tis subject based upon the premise that our readers who are categorized hers in the fils of myst {Sem philosophy, and humanitarian deals ar already familar with, at east, the basis of such atopic Tt, therefore, assumed that ll the necessary prerequisites forthe avocation of free thought are Understood and applied to our lives, Undoubtedly, we all strive for purity of motive an altruistic values in ou actions “Assuming that we all have these attributes, we may esk the question “Wil sciety allow us to bequeath the resus of ur inking to others? Tt wil probably be agreed upon by everyone tht if out thoughts are in eccordance with and in support ofthe prevalent fovernment of any soe, then we would be foe todo as we plese {Bat wiat happens orhen sich thoughts are viewed by the majority ts being damaging tothe sefety and well of society regardless of ‘whether they are or 2a “Asan illustetion ofthis pols, some religions particularly the ‘new fundamental that is now prevaleat in the West, quite frequent state that if we keep an open mind, we would do nothing tore than let the dev! in, Does not ths mind us of the reason ‘hy the revolution of ideas came sbout inthe 17h century? Does Tot this type of thinking take wt back tothe Middle Ages where feligion fept the masses of people under direct contol? What are ‘re dang sow with these ame nites? Have we not evolved, jus ‘tl nthe post several hundred yeas? In pst centuries, i was realized by politcal and religious powers that if poople were allowed to question authority or sk questions that would resuk in each individual's education, then a challenge “would be made othe atority of those n control The solution was “ite simple dhen—the controling faction merely needed to make Alatement tha if you donot believe what we tell ou, then you will, the condemned to eternal damnation. Since wealth and religion held monopoly on eatin, the ignorant masses ad no choze but © scoept the vay of such statements Fortunately, this eystem was not allowed to perpetuate itself Ope indedss 1 indefinitely, ‘The negativenes an fats of ignorance son became apparent when those enlightened individuals who realized the Smmaturity of such thinking expressed their views although they ew that they were taking the chance that thelr ie spans could be considerably shortened. Bu, knowledge does remarkable thing. ‘Tho eelfevidence of truth finds many adherents, and when many people begin to manfoste belie, then areal and important challenge Ie pat fort othe existing system, "Two things begin to happen at this point, Fst, the powers that be must necessavly modi their poston to adapt to the ne infx ‘of ideas. And second, the development ofthe new system and the affiliation of many new adherents sometimes necessitates that the new structure must have specific guidelines In more instances ‘han not, this new structure necessarily develops a restive dogma i the new leaders ar to remain in contol ofthe new movernent isto continue in its existence. “Asa res ite bit of knowledge is introduced into the old yer and lot of closed mindedness i developed in the new If the ‘eve system gana a considerable degree of power, then it may replace the od systom, but at this point we ask, "With what?” We must keep in mind that considerable care must be taken to ensure that our Inia purty of motive i strongly incorporated nto or developing structure as tobe the primary motivation behind i. Aga, the sue of collective standards is returned othe individual for consideration. ‘Let us now astume that this essential purity of motive is recognize and becomes our primary motivating factor Our true Sealand wtopian goal i purely perpetuation and dissemination of Truth, We know dat we may be confronted, but we also realize thatthe confrontation will beagunst our manifesting good thoughts snd nt withthe etul act of thinking them. No one can contra such thoughts—or can they? An llastaton ofthis ea not unk our Rosierucan spprosch to disease, We are not so much concerned withthe symptoms as we te ith the cause: This ae onc true with the fredons of thought. Wone intends to undermine the symptoms, one mus go tothe case2» Avohone Atte of those symploms, and in this instance, it vould be to influence ‘what we think. Therefore, the control and infuence of ov thoughts, if they are to occur must be approached a the source ‘Weal belive tht we have the feedom to think as we choose In mos instances, we also recognize the freedom fo manifest our toughts as we choose. We pride ourselves inthe fact that we can have an open tind, and since the majority supports ws in our belie, ‘we realy donot have to give the subject much thought, However, fe we not losing our minds when we donot exercise continuation ff thought en the subject? Are we nt supported and influenced by those who agree with us and who aso close their minds? "With the freedom to choose tis ften found that we choose to be open minded about one subjoct but closed-minded concerning fhother As an example of thie pin, corlder our religious belie ‘which are very stre! ous. For the most pat, the sacredness of out belie is generally defined into a coherent system that is acceptable to ourselt. However, if this belie is challenged by a thought or ‘dea that is in contradiction to our belle, do we think about It and incorporate it, or do we dismis i a boing irrelevant end perhaps dangerous? Ifthe former is tue, dhen we ean say that we have an ‘open mind. But, ifthe lite stuation is prevalent, then our minds tte closed, Given the basic premise that we are essentially free thinkers, how ean se jy the later condition i we discriminate between that which ie stered and not to be questioned, and that ‘which snot sacred to us andi, therefore, safe to be questioned? Teshaps all of us would agree that this point is self-evident because we con sce the blifs and atitides of other individuals around ws who exhibit this distinction. But, what if someone whom {ou respect were to ay to you tht there wes no truth or vat to ‘our life? What would you feel? Would you be outraged? Ox, would You wonder what point was about to be made? Oy, is there some ptt deep within you asking the question that perhaps such a stale: ‘meat is rue? ' you are aking yourself the Inter two quesions, then one of sso things becomes apearent, Firs, you are truly open-minded in pen Mindsdnss a our approach; or second, you truly belive what bas just ben si, ‘hich may or may not make you an open-minded individual, ‘On the other hand, if you are outraged, then again, one of two things would be exhibited, Fist, your bel is quite sacred to you, and as you acep it on fi, it cannot be questioned fs, you should ‘sriously ak yourtlf whether your mind is ofan open of closed ‘ature Second, such questions may have 10 relevance tothe subject, of open- or closed-mindedness because you may have already ‘demonstrated to yourself, through inner experience or linatin, that what you believe is indeed true and correct Regardless of the instance, the final estimation of your inner evaluation les within yourself You must decide which atsibute you maintain, ovever, the real point being made is that for tho sake of our understanding, sod forthe se of the perpetuation of Trt forthe benefit of all humanity, we must ask these questions. We must ask these questions because we must hwo not merely believe, chet what ve are doing by way of Work and Service is in accordance With dhe Truc that we have all chosen to serve and perpetuate. IF we are to be true to curses if we are to tly represent the sysialexence, we must have the fats and wo mast know without out that we are doing the corret thing. The only way that we ex be certain ofthis isto ask questions and maintain an open-minded snd fee thinking atitade ‘Our werk s too important to allow the medloeity af acceptance by blind faith and mere ation without substance to manifest. I we Ihave faith becaute we ae til nthe process of trying to lear, Jet ste reasoned and responsible sth. This attitude is fundamental to Rosiracianism. Not only are we to question those things around us, but we must teat our questions in 8 manner thet does not Aiscriminate against the very foundation of ou own personal belie, | we can truly challenge euselves and our bles, end are not afraid to change and grow when we realize that we are wrong at admit to ‘ur ignorace, then we can truly aay that we have en open ming,Spiritual Attainment FFrequeiy, we bear the statement that psychic developments indicative of atainment. And, quite often, ‘when people aempt to evaluste thelr personal development, they ‘fen Joo tothe "unfara’ aspects oftheir belngs as an indication Gtwhere they sand in elation to spiritual evolution. Tati those Aspects of thelr beings with whic thay are falar are generally {akon for granted ae being a common part of themselves and tht there ely nothing very special ebout them. ‘On the other hand, most sincere students of mystical stules now that there aze certain aspects of our beings of which most people are not namely aware. Such aspects include pychi bites, Earenese of mystal experiences, frequent applistion of intsitive Impressions to ost lives and soon. As a rest, we often look to the ‘nfamilar aspects" and assess our atainment based apon the frequency of seh experiences. ‘Suppose, for example that there is some doubt in our minds as to whether we hive experience these “unfamiliar” apocts, What do ‘we then think about oraelves? Do we think that we are not highly brolved because these experiences are seemingly noneistent or few and far between? Do we then desire to have such experiences fo that we may besome more highly evelved? But, let us suppose that we frequently have conscious awareness of psyehlc, mystica, tnd intuitive experiences or other types of ablities that we, 35 imystical students, Know exist. Do ee then reach a pinnacle of titainment in which we know that we have attained? Ox do such tesperiences become so much 2 part of ourselves that they {00 tbeoame common and ws, in turn, begin searching fr ever “higher tenperiences to which our desires ake us? priate a 1 so, do we not have the seme atte of mind that we had Ifore experiencing the unfamllar? And, if this is ue, what real