Rosicrucian Heritage Magazine - 2013-03 - AMORC

in a different community without producing even theslightest twinge of guilt.Where then does conscience come from? Is it ofDivine origin or of human making? The most satisfactoryanswer to this is as follows: the basic impulse behindconscience is of Divine origin, but the interpretation orexpression of this impulse is of human making. Furthermore,there are two fundamental motivations behind everyhuman activity: the motivations of pleasure and pain.The experience of life teaches us what to do to avoidunnecessary pain and what to do to sustain greater periodsof pleasure. Over the ages there has been an unconsciousaccumulation of this knowledge within the subconsciousmind of the human race. This subconscious knowledgeguides us as feelings which are aroused within us whichwe may call the conscience. The subconscious mind is anappear to be different in looks or behaviour. When thevictimised children show signs of distress, mostly bycrying, the bullies sometimes intensify the attack withdelight. The children who carry out these unfortunate actscannot be said to have no conscience but rather it could besaid, quite correctly, that they are intellectually unable tounderstand the actual harm they are causing. Just like theindividual expression of conscience, the expression of theconscience of a society or Nation also varies. The moralcode of rules and regulations of living established in asociety represents an expression of the society’s conscience.SelfishnessIn a community where knowledge is limited, intelligencelow and the conditions of life stressful, the expressionof conscience is bound to be crude. Selfishness emergesas one of the most prominent indications of a limitedconscience. Selfishness is the basis of many unsavouryforms of human behaviour such as corruption, racialprejudice, religious persecution among others.Selfishness is found in persons who are unable to seethe connection between the welfare of others and their ownwelfare or the inability to realise the connection betweenthe detriment of others and their own detriment. Whena person commits an act that is harmful to others he willeventually become the victim of a corresponding harm.This can be proven even without making any referenceto spiritual laws which support this. A harmful habit ofthought is behind every harmful action. Such habits arerelated to weaknesses in the mental posture of an individual.CorruptionThe Dove has for thousands of yearsrepresented the ‘voice of conscience’.extension of the Divine Intelligence of God in man. Thedevelopment of the skill required to tap into the potentialsof the subconscious mind varies from one person to thenext. These impulses of the subconscious mind can only beexpressed in terms of the knowledge and intellect availableto an individual and the pervading circumstances in whichhe finds himself.This is why the conscience will vary in expressionfrom one individual to the next and is also an accurateindication of the level of individual development attained.This principle is clearly demonstrated in the case ofchildren. It is common knowledge that children easilybully the weaker ones among them. They can sometimesresort to persistent mocking or deriding of children whoFor example, a person who routinely embezzles moneyfrom his place of work may be in the habit of thinkingthat his immediate personal needs must always be givenpriority in all matters at all times. This kind of thinkingcould come easily from a person who has an over bloatedego. His large ego blinds him to the fact that he isundermining the organisation he is working for and thesociety in which he lives. Corrupt persons are obstacles tothe development of society especially when they happento work in the government. Their wealth is acquired ina manner that denies people in their community theamenities they deserve.This is then used by them to enjoy the privilegesoffered by more developed communities. They travel toadvanced countries and spend money buying goods andservices there. Their children are sent to schools in moredeveloped countries because the schools in their owncountry are below the required standards, having been4The Rosicrucian Heritage -- 2013 - Vol 20, No: 1

who are loyal by nature become very attached to the waythat suits them once they have found it; and they are veryfond of it indeed.If Rosicrucian members draw satisfaction fromreading their monographs and books, if they are happyto be members of an organisation such as ours, and theyfeel the benefits and mystic force of its egregore, if theyshould have the chance to contribute to the work of aRosicrucian group such as a Lodge, Chapter, Pronaosor Atrium Group, and thereby have the opportunity ofgiving the best of themselves in service to others, thenwhy on earth would they give it up? Why would theyseek something else, or another way, when they are happywith the Rosicrucian path they have chosen? Such peopletherefore remain loyal, they support the ideal they havechosen and it suits them, despite the inevitable ups anddowns, little disappointments in friendships, a touch offatigue and disheartenment when they have to take onthe duties of being an officer for the tenth or twentiethtime or even more, for example, or have to take chargeof a committee within their group. Nothing affects theirfaith and their loyalty, not even an opportunity lostdue to a delay, a brother or sister forgetting to give backa borrowed book or other item, the odd harsh word,misunderstanding or disappointment.Such people demonstrate wisdom; they continuesupporting the Order until the end of their incarnation;for even if they cannot get to a convention or othermeeting hosted by the The Rosicrucian Order, theycontinue their spiritual work at home in the privacy oftheir home sanctums, and then from their armchair ortheir bed. When finally the moment comes for them todepart this world, it is under the auspices of the RosyCross that they prepare for their final journey. They thenleave their body in the hope and indeed the certainty thatthey will find the Rosicrucian path again at a very youngage in a future incarnation. Such people are loyal and thequestion of faithfulness does not really concern them, asthey are naturally faithful.Faithfulness as a VirtueFaithfulness may be thought of as a virtue more activethan loyalty, for it requires considered commitments, thetaking of oaths, and sometimes making a stand. It is ourduty to be sincere, and to show moral, and sometimeseven physical, strength. We must say no to scheming,and ignore gossip. We must remain upright and straightin the face of the trials and temptations that flatter ourego and take advantage of our weaknesses. We must notallow ourselves be taken hold of by the dark forces whichcan lead us to betray, to lie, to falsely accuse, to renounceour faith, to destroy what we have built, to abandon thatwhich we have loved, our friends and our family.To disown someone is to disown ourselves. This leadsme on to reflect on the denial and the ungratefulnesswhich sometimes result from disowning someone. Ifwe are faithful and loyal, then in principle we are notungrateful. Gratitude can express itself in several ways:first of all, in its simplest and loosest form, it can consistsof just being happy; and secondly of remembering fromtime to time that whatever blessing we receive, it morethan likely comes to us through a particular person. It isusually an event or a problem outside of ourselves whichprompts this recollection. It is not a voluntary act, thoughtabout, deliberated upon; it is just the situation of themoment. And this involuntary reminder is in itself verycommendable, as it shows that neither in our memoriesnor in our hearts have we deleted anything.Appreciation, Active Gratitudeand the Law of AMRAAppreciation in its active form is more engaged, moretangible and expressive. It does not just go away, and itneeds to manifest itself in a way that is more visible andconcrete. As a result, it may be directed towards God, thegreat Cosmic Consciousness, Nature, etc. The RosicrucianCode of Life calls upon this concept in several places. If youdo not know this text, you may be interested in knowingthe Order has available a book version of it in severallanguages, including Esperanto.We have undiluted appreciation for the life we havebeen granted, for the experiences we have been through,and for the sure evolution which is the result. This dailythought is deliberate, and put into operation; it is activegratitude. But while this is its most perfect manifestation,gratitude also reveals itself in other forms. In all places ofworship in the world, prayers are given, incense, oil, andcandles are burned, and offerings are made in the form offruit, money or help. Appreciation is shown materiallyat this point, by a concrete and tangible act or gift. Onceagain though, this is a general appreciation intended forthe divine principle, even if it is to do with a particularblessing. In The Rosicrucian Order ® we call this the Lawof AMRA.The Law of AMRA was a common practice inAncient Egypt, in particular among the adepts whoattended the Mystery Schools. It was perpetuated inJudaism in a slightly different form, and nowadays certainaspects of it are found in Christianity. It consists in simplyexpressing in some way one’s appreciation for a blessing orbenefit received, though the blessing need not necessarilybe a material acquisition or a financial gain.The Rosicrucian Heritage -- 2013 - Vol 20, No: 19

Whether we aware of it or not, we are indebted tothe Cosmic for everything that contributes to our wellbeing.This is why some people put the Law of AMRAinto effect when they have been helped by someone insome physical or emotional trial. Yet others apply theLaw when they have received the support of the Councilof Solace. Each person has his or her own reasons forparticipating in AMRA, for what is considered by someas a divine gift, and for others as the just fruits of theirown endeavours. However, we should always see thatevery blessing or benefit, even when we put it down towhat we have thought, said or done, is ultimately just theresult of what the Cosmic has enabled us to accomplish.For it is the Divine Intelligence that is at work througheach person, enabling them to receive Its benedictions.Applying the Law of AMRABefore considering the manner in which we may applythe Law of AMRA, we must emphasise that it is neverobligatory to do so; for this great Law should always onlybe applied if done so willingly and without reservation.Unless done in this spirit, whatever is given in the nameof AMRA has no spiritual value at all. Also, whateveris done as part of this Law must not be tinged with anyform of superstition. In other words, we must not thinkthat if we do not apply the Law we will not receive anymore blessings. While ingratitude certainly does notbring us luck, we should not apply the Law of AMRAmerely out of fear of becoming unlucky. Fear of thisloss of luck should not be what makes us apply the Lawof AMRA. Nor should we think that all we have to doin order to receive spiritual assistance is to express ourappreciation to the Cosmic as we use the law, before wehave even received the help. Such an approach is itselftinged with superstition.In the same way that a benefit or blessing does notnecessarily amount to financial gain, AMRA does notoperate as a matter of course purely because we havegiven a certain sum of money or material asset. Puttingthis another way, we can apply the Law by giving serviceto those who are in need of it, by taking the time to givecomfort to those who are suffering, by striving to be betterin our relationships with others, and by generally makingevery effort to do good around us by using our qualitiesand talents. This can also be done by participating asregularly as possible in the work of the Council of Solace,as this work contributes to the well-being of others. Hereyou have the Rosicrucian meaning of the Law of AMRAand some examples of its application.Still about gratitude, I think that we ought toexpress this more often towards people who help us,who give time to us, who provide us with differentservices or give us gifts. The expression ‘thank you’exists in all languages. Saying thank you, whether inwords, gestures, or with smiles, is universal, and asold as humanity itself. This is so because the feelingof gratitude is much deeper than simple politeness, orthe shallow gestures that people have come up withthrough the course of history.For centuries, discretion, tact, and the concealmentof feelings have gradually become second nature forhuman beings. When the accumulating of wealth andpossessions, and an abundance of leisure activities areadded in as well, we can only conclude that this leadsto many things appearing silly and unimportant tous. In our so-called ‘civilised’ and ‘modern’ societies,we often consume things and enjoy things withoutrealising that back of it all, real people have sacrificed alot of themselves and have done much work to make ourconsumption and enjoyment possible. In short, we areunfortunately too often unmoved and unappreciative,as well as blind and deaf to the hard efforts of others inthe service of humankind.Saying ‘Thank You’with True AppreciationAnd so, there has to be genuine appreciation behind your‘thank you’. Be sure to express this, for beyond the act ofpoliteness itself, you will feel the gentle, joyous feelingof having not shown ingratitude. Use a family event, ameeting with friends or at work, to express your gratitudeto one or more of the people present, who warrant it. Tellthem how well you think of them, and why you appreciatethem; make known your appreciation, and give it greatervalidity with others present. This reinforces the effect andhighlights its value to you.What good is loving or appreciating someonein silence and in secret, if the person to whom one’saffection or appreciation is directed does not knowabout it? I encourage you to reveal your noble feelings.This will bring happiness to the recipients of your kindand positive thoughts, and you will feel real happinessyourself, because having received, you will in turn havegiven. In short, to be appreciative is good, but to expressthis appreciation is better.Faithfulness, loyalty, gratitude: three virtues towork on, three principles to apply, three concepts todevelop, but just one spirit! May these qualities drive youthroughout your life, and may you be in contact only withpeople who have them. If this cannot be so, then may youhave the clarity of thought, strength and wisdom neededto protect yourself.10The Rosicrucian Heritage -- 2013 - Vol 20, No: 1

y James WilsonEl Camino de Santiago de Compostella,(the Way of St. James of Compostella),could be described as a long distancewalk; but a long distance walk witha difference. Nowadays, many peoplewalk this route purely for sportivereasons and they view ‘the Way’purely as a physical challenge, for it iswithout doubt physically demanding.But the majority who undertake thisarduous journey are serious pilgrimsand their motives for embarking on itare far from mundane.People HAve BEEN walking the path toCompostella for at least a thousand years andpossibly a lot longer. It is said that the pilgrimageroute follows a major ley-line and that the ancient Celtswere aware of this and were among the first to travelits length. Indeed Galicia, the North Western regionof Spain, still has a strong Celtic tradition that is veryapparent in the traditional dress, music, dance andarchitecture.The route I walked is 500 miles from the littleFrench town of Saint-Jean-Pied-de-Port nestling at thefoot of the Pyrenees to Santiago de Compostella the“City of the Apostle” in Western Galicia. It is twice thisdistance if starting from the traditional starting pointThe Rosicrucian Heritage -- 2013 - Vol 20, No: 111

to the area, either to offer genuine assistanceto the pilgrims or to make money from them.More towns and villages appeared or existingones grew larger. Monasteries and other formsof refuges were built in order to offer a bed anda meal to pilgrims passing through their doors.Many of these are still in existence today andoffer a real sense of history and significanceto modern pilgrims who are sheltered in thesedwellings, helped by the fact that they areusually very basic if not austere.Largely due to the Reformation, after1500 its popularity waned. For the next500 years it was barely known but has beenpopularised once again recently, largely due totwo books: The Camino by Shirley MacClaineand The Pilgrimage by Paulo Coelho. The numbers ofpilgrims have increased dramatically over the last fewyears, to the point where it can become very difficultto find accommodation in one of the many refugios(refuges) to be found along the way. I would very stronglyadvise anyone not to attempt this journey during theAño Santo (Holy Year). This is the year that St. James’day, July 25 th , falls on a Sunday, the next being in 2004.Tens of thousands of pilgrims and festival-goers descendupon Northern Spain during this time.The Lone PilgrimI began my journey from Saint-Jean-Pied-de-Port, abeautiful little town on the French side of the Pyrenees.I felt that 500 miles was a considerable enough journeyto attempt on foot carrying an ample weight on myshoulders in my rucksack. I am no stranger to longdistance walking but this was to be twice the distanceof the longest route I had ever walked before. I was towalk in a strange country, having little idea of what sortof terrain I was to encounter.I had read about the dangers to walkers, I couldneither speak nor understand the language and I wasnot feeling particularly fit, having done no real walkingfor several years. So I was filled with a fair share oftrepidation. Compostella seemed a huge distance awayand I had to keep reminding myself that this city wasmerely the end of my journey and not the goal. Thepath itself was the goal. Every day would offer newexperiences, both good and bad, and I should be gratefulfor each kind, because all experiences offer one a chanceto learn and to grow.The evening I arrived I was escorted to a bunk inthe refugio where I was to spend my first night. Oncethere I soon realised that this need not be such a lonelySaint-Jean-Pied-de-Portexperience after all. There were many other pilgrimswaiting to start the next day, just as I was, and I knewmany more would begin their journey at various pointsover the border. However, it was important for me thatI should walk alone each day, and I was determinedto do so. I was certain though that if I should wantcompany in the evening to share a meal and a glass ofwine and to exchange experiences, there would be ampleopportunity. Indeed, one of the rewarding aspects of thispilgrimage is meeting people from all over the world andexperiencing the tremendous international communityspirit that thrives among the walkers.Lying on my bunk, I was contemplating what thenext day would bring. I had over 20 miles to walk acrossthe snow-covered Pyrenees (it was early April), acrossthe border into Spain to the monastery at Roncesvalleswhere I would spend the next night. I knew that for thefirst day it would be a real baptism of fire. The dangersof the way were suddenly brought home to us when wewere told by the wardens of the refuge that a pilgrim haddied of exposure in the mountains that day. We weretold we must take the road rather than the mountainpath to Roncesvalles and that we must not walk alone. Iwas immediately met with what I felt was an importantdecision. I was determined to walk each day aloneand being a lover of the mountains I could not bear tocontemplate taking the low-level route and walking ontarmac for over 20 miles. Most importantly, I knew thatit was a test of courage and something that I suspectall sincere pilgrims are faced with at several points ontheir journey.The Walk BeginsEarly the next day I set off down the narrow streetwith the walls of the citadel towering above me, on theThe Rosicrucian Heritage -- 2013 - Vol 20, No: 113

El Burgocouple who were choristers. They sang, in perfect harmony,a beautiful blessing for all present (they also sang Grace atdinner). The evening spent in this little bell tower was themost perfect of all evenings spent along the Camino, andagain I was greatly humbled by the self sacrificing serviceof a single individual who simply could not do enoughto make people feel welcome and comfortable. She wasa volunteer receiving no salary, her room wasa simple cell, and her lifestyle very basic. Shehad been there for three years when I arrived.I suspect she is there still.At El Burgo the refuge is managed bya Frenchman, again a volunteer. His simpleacts of kindness and respect toward pilgrimsleaves one feeling blessed. From late afternoonto late evening each day, he sits by the doorof the refuge waiting for the pilgrims to arrive. He greetseach one with a glass of cool water then sits each one downon a chair and removes their boots. Then he directs themto the kitchen where there is always a large pot of soupwarming for those in need of sustenance. It would be niceto be able to say that such was the norm on the Camino.But such attention is rare, and such individuals are rare,which makes them and the experience all the more special.O CebreiroThere is one more place I would like to mention beforeI end my journey. Nestled in the western mountains at4,000 feet, just before entering the province of Galicia, isa little village consisting of just a dozen buildings, namedO Cebreiro. The Celtic influences are obvious, a fewCeltic roundhouses being still in existence. The vibrationalatmosphere of this village is very uplifting. The villagehouses a small church, which I found to be very special(this is the church incidentally, in which Paulo Coelhofound his sword). This was the peak of the ascent. Justhaving the opportunity to spend a little timein this remarkably peaceful and beautifulvillage and church is reward in itself afterfacing and overcoming the trials of the meseta.The last leg of the journey after OCebreiro proved to be relatively easy andcalming on the mind. My arrival into Santiagode Compostella was triumphant! What a dayon which to arrive. As I approached theoutskirts of the city I could hear bagpipes,which at first I thought I was imagining.When I arrived at the city centre, I realisedthe origin of the pipes. There was a festival.Around every street corner I turned I was metwith traditional music, costume and dancing.It was as if the whole city had arranged thiswelcoming just for me! I couldn’t think of a nicer way toend my journey.The Celtic pipes have always stirred my blood andsend shivers down my spine (maybe a past life stirring).I was in heaven as I slowly made my way to the cathedralwhere I tried to find a quiet place amongst the manyThank you for seeing me safely upon my journey,thank you for the experiences that have provento be of value, thank you for all the blessingsthat I received, and thank you most of all forshowing me my worth.hundreds of tourists. The Camino had been an emotionalaffair for me at several stages and as I sat quietly andprayed fervently to San Tiago, the emotion was againintense. Thank you for seeing me safely upon my journey,thank you for the experiences that have proven to be ofvalue, thank you for all the blessings that I received, andthank you most of all for showing me my worth.Further informationFor up to date information on travel and accommodation contactThe Confraternity of St. James: Marion Marples, Secretary,Confraternity of St James, 27 Blackfriars Road, LondonSE1 8NY, United Kingdom. e-mail: office@csj.org.uk;website:www.csj.org.uk; Tel: +44-(0)207-9289988; Fax:+44-(0)207-9282844The Way of St James: Le Puy to Santiago by Alison Raju. CiceronePress, Milnthorpe, 1999. 286 pp. This is a walker’s guideprepared by one of the most experienced pilgrims, on thisand other routes to Santiago, with bibliography, glossary,sketch maps, and notes on other routesThe Rosicrucian Heritage -- 2013 - Vol 20, No: 117

Primordial Myth TimeThe Northwest Coast native cultures, that began longbefore the Greek and Roman civilisations of Europe,possessed an art, songs and material culture imbuedwith human, animal and supernatural beings who werecreated somewhere at the edge of the universe in aprimordial myth time, reminiscent of the Dreamtime ofthe Australian Aborigines. Imagesknown as petroglyphs, chipped intostone, were used by generationsof native teachers to record theirhistory, foretell events and transmitknowledge to the young. Like ourRosicrucian monographs, theytaught the mystery of the universeand strategies for dealing with life.Myths can be interpretedfrom a variety of perspectives. Theytell stories that explain naturalphenomena, such as how the worldwas made, how plants and animalscame to be the way they are, andhow humans should behave in caringfor the Earth and each other. Onanother level, myths are a rich sourceof insig ht into society and thehuman condition. Although thesestories may not seem real, theydescribe truths that are universal forall humanity. Myths have meaningbecause they represent archetypes,patterns of life and thought thatare universally valid. Today, thereis a growing interest in looking at myths to uncovertheir hidden meaning. The stories reflect underlyingpsychological and spiritual processes at work in thehuman psyche. They are said to be the collective dreamsof society which influence people’s behaviour, attitudesand daily lives.An underlying principle shared by all indigenouscultures is that all things and all life are connected: thevisible and the invisible, the material and the spiritual.All worlds are seen as interdependent rather than asseparate entities. Life is perceived as eternal, and deathis but a pause in the continual cycle of birth, death andrebirth. Re-enacting myths was an important way in whichnative people experienced the wisdom and power of theirancestors. As old myths were retold, new ones continuedto be created. Those that had universal benefit survivedto instruct, delight and respond to the deep human needto be connected to something greater than themselves.In the Pacific Northwest of British Columbiaand Alaska, Raven was the culture hero, the trickster,transformer and most important of all creatures. Ravenput the sun and moon in the sky, created the rivers andlakes, brought plants and animals to the land, and releasedhumans into the world by opening a giant clamshell. Hegave people fire, and brought light to the Earth by stealingit from the Spirit of the Sky World, just like the AncientNuu-chah-nulth dancers, c. 1935: Wolf headdress (centre)flanked by humanoid masks, dance screen in background.Greek myth of Prometheus. Although Raven brought lifeinto the world, he is not the Creator who conceived theuniverse out of chaos. Capable of doing both helpful andharmful deeds, Raven taught humans important skills, aswell as causing them trouble through mischievous antics.He is a paradox, an embodiment of the creative tensionsthat exist between two opposites.Daily LifeFrom south to north, the Pacific Northwest tribes ofpresent-day British Columbia and Alaska were the CoastSalish, Nuu-Chah-Nulth (formerly known as the Nootka),the Kwakwaka’wakw (formerly known as the Kwakiutl)the Nuxalk (formerly known as the Bella Coola), theHaida, the Tsimshian and the Tlingit. Each of these tribeshas a distinct language group, and within each group thereare many dialects. Language is an important key to theThe Rosicrucian Heritage -- 2013 - Vol 20, No: 119

understanding of legends, religion, artistic expressionsand lifestyle of traditional cultures. For all the nativecommunities on the coast, maintaining a relationshipwith the spirit world was a priority and the history ofeach family was rooted in encounters between ancestorsand spirit beings.Traditional native villageswere often built on the narrowcoastal plain only a few stepsfrom the sea . Behind thevillages were mountains, placesassociated with wisdom andpower, and rain forests, bothof which provided many of thenecessities of life. The peopleof the coast were seafarers whotravelled between villages intheir canoes, sometimes evenas far south as California.There was one myth told aboutRaven’s magic canoe that couldshrink to the size of a pineneedle or expand to hold theentire universe.The practice of shamanismis as old as human consciousnessitself, and is manifested in avariety of different forms inmany of the world’s indigenouscultures. In part, the role of ashaman is to intervene with thespirit world, heal the sick, findlost souls, predict the weatherand the future, and ensure thesuccess of hunting expeditionsa n d o t h e r c o m m u n i t yendeavours. From a young age,the hunters learned how to killwithout causing unnecessary suffering. They preparedfor the hunt by purifying themselves in ritual sweat bathswhile the shamans communicated with the spirits thatcontrolled the animals, asking for their release so theywould present themselves to be caught by the hunters.Ritual songs were sung over the dead animals, and thankswere given for the food they provided.The mainstay of their diet was fish, primarilysalmon. When the native people ate them, they believedthey were consuming their souls. They were taught thathumans must also show their gratitude and respect forthem by performing dance or song rituals as a means ofreciprocity or payment. Can we discern here a form ofKarma in action? Rituals were an expression of gratitude,acknowledging a debt to the Creator and to all thecreatures that contributed to sustaining life on Earth, justas Rosicrucians give thanks for the food they eat and hopethat it will sustain all those who are in need.The same respect was shown to trees that were felledfor building, clothing and medicinal purposes. Trees theybelieved, like animals, possessedsouls and were therefore livingbeings. When taking the leaves,bark, wood and roots fromtrees for human use, nativepeople followed ritual practicesthat demonstrated their deepappreciation for the glory oftrees and the spiritual bondthat existed between them andthe trees.The Haida of the QueenCharlotte Islands and southernAlaska built traditional houseswhich had a central hearthand four corner posts thatrepresented the four cornersof the world. Here there aresimilarities to our RosicrucianL o d g e s w i t h t h e i r f o u rgeographical stations. Twoinvisible lines can be drawnthrough the hearth, one fromthe back to the front of thehouse and the second fromone side to the other. Theseintersecting lines are seen asthe axes of the world. The linethat runs from the back to thefront of the house continuesSkils top a Raven pole at Masset,out into the ocean, joining all theHaida Gwaii. British Columbiahouses at a common point in thesea. At the back of the house, this line continues up intothe mountains, joining the sky world to the sea world.The line that runs from side to side travels around theworld, joining all the houses of the same lineage together.In addition to the horizontal world axis, totem poles andthe smoke that rises from the hearth were seen as verticalaxes. Smoke rising from the central fire carried messagesto the upper world. In many indigenous cultures, smoke,which is both visible yet intangible, is seen as an importantmeans of communicating with the spirit world. Throughceremony, ritual burning of tobacco over an open fire andsmoking ritual pipes, prayers were sent skywards throughthe medium of the smoke, asking the spirits to intercedeon behalf of humankind, and creating a momentary unity20The Rosicrucian Heritage -- 2013 - Vol 20, No: 1

have been made to unite these polar opposites,and all have failed. The road to the Unified FieldTheory, the Theory of Everything, is littered withthe corpses of failed attempts. The key to the puzzlemay be hyperspace.Gravity: The Warpingof Space-TimeIn 1915, when Einstein said that space-time was4-dimensional, and was warped and rippled, he showedthat this bending produced a “force” called gravity. In1921, Kaluza wrote that ripples of the 5 th dimensioncould be viewed as light. Like the fish seeing theripples in hyperspace moving in their world, manyphysicists believe that light is created by ripples in5-dimensional space-time. But what about dimensionshigher than 5? In principle, if we add more and moredimensions, we can ripple and bend them in differentways, thereby creating more forces. In ten dimensions,we also introduce a host of esoteric mathematicalinconsistencies (e.g. infinities and anomalies) thathave killed all previous theories. The only theorythat has survived every challenge posed to it is calledSuperstring Theory, in which this 10-dimensionaluniverse is inhabited by tiny strings.In fact, in one swoop, this 10-dimensional stringtheory gives us a simple compelling unification ofall forces. Like a violin string , these tiny stringscan vibrate and create resonances or “notes”.That explains why there are so many sub-atomicparticles: they are just notes on a superstring. Thisseems so simple, but in the 1950s, physicists weredrowning in an avalanche of sub-atomic particles.J.R . Oppenheimer, who helped build the atomicbomb, even said, out of sheer frustration, that theNobel Prize should go to the physicist who does notdiscover a new particle that year! Similarly, when thestring moves in space and time, it warps the spacearound it just as Einstein predicted. In a remarkablysimple picture therefore, we can unify gravity (as thebending of space caused by moving strings) with theother quantum forces (now viewed as vibrations ofstrings).can barely leave the Earth’s puny gravity, let alonecreate universes in the laboratory. But there is a wayout of this seemingly intractable problem. A theoryof everything is also a theory of the everyday, so whenfully completed, this theory will be able to explainthe existence of protons, atoms, molecules and evenDNA. Therefore, the key is to fully solve the theoryand test the theory against the known properties of theuniverse. At present, no-one on Earth is smart enoughto complete the theory.Although the theory is perfectly well-defined,Superstring Theory is 21 st century physics thataccidentally fell into the 20 th centur y. It wasdiscovered purely by accident, when two youngphysicists were thumbing through a mathematicsbook. The theory is so elegant and powerful, wewere never “destined” to see it in the 20 th century.The problem is that 21 st century mathematics hasnot even been invented yet. But since physicistsare genetically predisposed to be optimists, I amconfident that we will solve the theory somedaysoon. Perhaps a young person reading this articlewill be so inspired by this story that he or she willfinish the theory. I can’t wait!A Theory of CreationOf course, any theory with this power and majestyhas a problem. This theory, because it is a theoryof everything, is really a theory of Creation. So, tofully test the theory requires re-creating Creation!At first this might seem hopelessly impossible. WeAvailable on http://www.amazon.com24The Rosicrucian Heritage -- 2013 - Vol 20, No: 1

y PensatorTHE PERIOd IN history between the death ofAlexander the Great and the Roman conquest ofEgypt, some 300 years, is known as the HellenisticAge. It was Zeno of Kition, the founder of Stoic philosophy,who in Athens introduced the concept of dynamiccosmopolitanism that transcended mere patriotism. Hetaught that the whole world was a community embracing allrational beings, Greek and non-Greek, and that it was onestate to which all humankind belonged.From the Mediterranean to the borders of India,Greek culture dominated and a traveller could expectto find in most cities many of the familiar institutions ofGreek life. Not only was city life similar over this vast areabut so also was much of cultural life. Everywhere, Greekwas the language of government, culture and diplomacy,and one could travel from Southern Italy all the way toAfghanistan without fear of being misunderstood.Greek and Hellenised intellectuals shared a commonreverence inculcated by their teachers for the works ofthe great authors of the Greek Archaic and Classicalperiods whom they viewed as models of perfection thatcould never again be equalled, let alone surpassed. InThe Rosicrucian Heritage -- 2013 - Vol 20, No: 125

their own works, Hellenistic intellectuals affirmed theirstatus as Greeks and their role as upholders of the Greektradition by filling their writings with learned allusionsto the masterpieces of the past.Pergamon (the Pergamum of the Romans) was anancient city of Mysia in North West Asia Minor, (modernTurkey). It lay in the fertile valley of the river Kaikos.People had flourished in organised settlements in this areasince at least the third millennium BCE and possibly asfar back as the tenth millennium BCE! The first historicalmention of Pergamon occurs in Xenophon’s Anabasis,when it was part of the Persian Empire. It was not a Greekcity at that time, most of those lay on the Aegean coast tothe south, but in Hellenistic times it became thoroughlyGreek in every way.RenaissanceOn his march into history in 334 BCE, Alexander theGreat crossed the Dardanelles and marched into Anatolia.At Pergamon, the governor paid his respects to Alexander,who spared the city. Two hundred and thirteen years ofPersian rule ended, ushering in a new era in the historyof the city, while Alexander continued his journey intoEgypt and ultimately overthrew the Achaemenid Persianempire. In 323 BCE, Alexander died in Babylon, leavinghis empire to be divided among his successor generals.One of these generals, called Lysimachos, marriedArsinoe, a daughter of Ptolemy I of Egypt, and movedhis treasury to the hill fortress of Pergamon. His immensewealth was to form the basis of the city’s flourishingin the coming years. After her first husband’s death,Arsinoe returned to Alexandria, where she married herbrother Ptolemy II, the founder of the famous Libraryof Alexandria. After Lysimachos’ death in 283 BCE,Philetairos, the commander of the fortress of Pergamon,took the throne in a coup d’etat, and inaugurated theglorious dynasty of the Attalids of Pergamon. Thecity became a brilliant academic and cultural centre ofHellenistic civilisation.The function of the Acropolis in Pergamon was neverthe same as the function of the Acropolis in Athens. InAthens everything was focused on religion, whereas inPergamon it was on social and cultural activities…, inother words, on daily life. As a result of this contrast, majorbuildings in Pergamon were reserved for public daily use,not merely for use by a privileged priestly elite. And evenin the temples, religion was of secondary importance.Buildings had large areas for the public where theycould meet, walk or join in social affairs. Pergamon wasthe first city to react against the functional urbanismof Hippodamos, the chequerboard pattern of streets,preferring a more ornamental kind of town planning.The Pergamenes may have agreed that functionalismwas necessary, but they insisted upon aesthetics beinggiven much greater consideration. The buildings of theirAcropolis, including the Library, were designed to beseen from below and to impress those viewing the cityfrom the valley.The Attalids of PergamonPhiletairos and his descendants spent a lot of money intransforming and beautifying the city and its Acropolis,turning it into a magnificent capital. Unusually for thetime, their Kings were greatly loved by their people. Theirrulers lived simply, but showed their magnificence insteadin public works. It was Eumenes I Euergetes (263-241)who turned his city into one of the leading cultural centresof the Greek world. After his death he was deified for hisefforts. Pergamon was a centre for Hellenistic arts andsciences. Eumenes’ son Attalos I Soter (241-197 BCE),expanded the frontiers of the state until it encompassedall of Western Asia Minor.The new money that flowed into his treasury enabledhim to further beautify the Acropolis of Pergamon, wherehe constructed some of the city’s most famous buildingsFrieze of Zeus Alter (detail)26The Rosicrucian Heritage -- 2013 - Vol 20, No: 1

including the Temple of Athena, and he started theconstruction of the famous Altar of Zeus, which nowlies in the Pergamon Museum in Berlin. The Altar of Zeusstood 800 feet up the hill on a terrace. It was 90 feet squareand 20 feet high, approached by a grand staircase 66 feetbroad. Surrounding it was a great frieze representing thebattle between the gods and giants. More importantly,Attalos I was the founder of the Library of Pergamon,which stood behind the north stoa, on the summit of thehill next to the royal palaces and the Temple of Athena,goddess of wisdom.It was under his son, Eumenes II Philadelphos(197-159 BCE), that Pergamon entered its goldenage. He encouraged poets and artists from all overthe Greek world to come to his court. The historianPythias and the philosopher Menandros were amonghis best friends. The study of philosophy, literature,mathematics and astronomy flourished in the city,but considerable advances were also made in morepractical studies such as mechanics, shipbuilding,architecture and leather manufacturing. The Library,founded by his father was enlarged and enriched.The Library’s halls were embellished with beautifulHellenistic monuments and statues, in a consciouseffort to rival the Museum in Alexandria. It containeda copy of the famous statue of Athena Parthenos byPheidias (the original was in the Parthenon in Athens),and also a bronze statue of Homer and a bust of thepoetess Sappho.Attalos III Philometor (138-133 BCE) followedin his forefathers’ footsteps. His main interest was inbiology and zoology. He researched into natural drugs,and his doctors used a chemical he had discovered to treatskin illnesses. On his death, he bequeathed his kingdomto Rome, with whom the Attalids had maintainedfriendly contact. The citizens rebelled when they heardthis, but a Roman army put down the rebellion and thenew Roman province of Asia joined the empire. After thedeath of Julius Caesar, the eastern provinces were givento Mark Antony. It was he who in 41 BCE, handed overthe Pergamene library of 200,000 books to Cleopatra,Queen of Egypt.Rivalry with AlexandriaThe main academic rival of Alexandria was not Athens,but Pergamon. In both cities, this rivalry centred onthe Great Library. Attalos I aimed to turn his city intoa second Athens; and it always maintained close linkswith the Aristotelian Lyceum and the Platonic Academy.Distinguished scholars flocked to the city from all overthe Greek world: the Mesopotamian astronomer andThe Red Palace (Serapeion)astrologer Sudines, the engineer Biton, and the greatmathematician Apollonius of Perge, the historianNeanthes of Cyzicus, the sculptor Antigonos of Karystos,and the Stoic philosopher Krates of Mallos, who becamechief librarian.The rivalry came to a head during the reign ofEumenes II, when the Egyptian court cut off suppliesof papyrus. Faced with this great problem, they devisedanother medium for their books. It was a preparation thatthey named Pergamene after their city and was as thinand light-coloured as papyrus, but as durable as tannedleather. It was made from sheep or goatskin and soakedin water, scraped to remove the hair, stretched, scrapedagain, dried, scraped to the desired thinness and lastly,buffed with pumice stone to whiten the surface.The finest type, known as velum was made ofcalfskin. The name has become corrupted to becomethe word “parchment” in English. It was a revolution inbook production, as it was thicker and more durable thanpapyrus, but unlike papyrus, both sides could be used,The Rosicrucian Heritage -- 2013 - Vol 20, No: 127

HandsAn Expressionof the Soulby Samuel Avital“Praying Hands” by Albrecht Durer - 1508We ALL KNOW the magnificent paintingof hands held in an attitude of prayer byAlbrect Durer, said to have been sketched in 1508.A simple drawing like this brings forth a wealth ofemotions not only about the meaning of prayer itself,but the miracle of our hands. Inspired by a visit to theMusee Rodin and by the work of this great artist ingeneral, I was particularly inspired by The Cathedral,Rodin’s famous work of hands joined in the fervorof prayer, their slow movement rising like a song ofpraise to God. In viewing this inspiring work of artone is drawn in heart and mind to the inner realm toacknowledge and appreciate the simplicity of thesehands that serve us.The Rosicrucian Heritage -- 2013 - Vol 20, No: 129

or action, the power thatwe possess in our hands.Therefore, is given to manthe mighty power to createand expand.A n d s o c o m e s th ediscover y that we havetwo hands, the right andthe left. When both areg ra sping or working atsomething, they are in theact of creating . With apotter, for example, his twohands form the clay. Clay inthe hands of the potter, anddirected by his intelligence,mig ht b e come a usef ulcontainer for our very life.A cup, it is known, is animitation of the humanhand. One cups one’s handto drink.The right hand without the left hand is notcomplete. One complements the other and togetherthey represent the polarities of our being, the positiveand the negative. It is the left hand of the violinistwhich holds the strings and the right which drawsthe bow over the strings to create sound. Or, it is onehand which holds the paper, in order that the otherhand can write upon it.In prayer, these two hands resemble two brancheson the tree of life, growing from the trunk’s heartcentre and reaching toward heaven with their fingerleaves outstretched. In prayer, the hands and fingersreach out to master the ability to shape matter withtheir ser vice; and by this they cause the raisingof the consciousness of man and unite it with theconsciousness of the Cosmic through their work onthe earth plane.The ServantWhat a miracle! This phenomenon that is taken forgranted by many, the hand, a magnificent groupingof bones, muscle and skin formed in such a beautifulway, has as its ultimate goal, the very purpose of life,to serve.We do not separate the hands from the bodyand the spirit. There is a simple relationship that hasbeen emphasised here, namely, obedience and silentservice. The spirit makes the hand and the handmakes the spirit. That reveals a state of consciencein every action in which thehand is involved, even that ofstillness. The hand organisesthe expression and the actiondirected from within.T h e g e n t l e n e s s a n dinnocence of the small hand ofthe newborn baby, closed andsuggestive of holding a secretin its tiny fist, seems as thoughit is saying: “I have come to give;I have something in my hands.”The hands of a dying manare open, as if saying, “I havegiven; my soul can now soar toother planes.”In observing nature andits laws, the Creator in action,we find the truth that man isthe tool of God, and his hands“The Hand of God” sculptureare the instruments throughby August Rodin - 1907which creation is expressed.The human intelligence invents other tools, and afriendly relationship develops between them and man,who by mastering the gestures of the tool can expand.The tool is being held by five fingers that adapt to it,while the tool serves to create. Visualise for a momentthe hands of the scribes of old and their magnificentwork. Even in our technologically developed societywhich seems to take man away from his nature, westill need these hands to operate the machines whichare made in man’s image.The leader within man, his will, has the abilityto choose. He can direct his hands to do negativethings, such as killing, or into positive channels, suchas hugging his beloved ones. If man is awakened tothis realisation of choice, then he will use his handsto serve, to give and work for the benefit of others aswell as himself. Just as the hands feed by bringing foodto the mouth, so too are they fed. Therefore, the lawof giving and taking is expressed in the same breath.By constantly becoming aware of our hands andour fingers, we come to the thought that they areactually transmitters of energy and knowledge in whichour fluid thoughts take form. If we but take this intoconsideration, we will see a positive transforation in ourlives. Every movement and gesture becomes of utmostimportance to us. Poise is gained, and calm envelopsall life within and without. We pray with these hands;we write our poems on the walls of history with thesehands; and we build for mankind the continuity of ourfuture being with His mighty hand.The Rosicrucian Heritage -- 2013 - Vol 20, No: 131

TheHumanSideofIsaacNewtonby Henry MacomberOil Painting 1689by Godfrey KnellerDespite THE existence of a few excellentbooks on the life and works of the brilliant17 th century British scientist Isaac Newton, it seemsthat the average person today has only a vague notionof Newton as the man who discovered the law ofgravitation. There is a feeling that he was a monumentof ascetic austerity, a notion I hope to contradictwith these less familiar glimpses of the human sideof Newton.Emerson said that a great man is one whoadministers a shock to the world, and he namedNewton as an example. Lagrange called Newton “thegreatest genius who ever lived” and Conduitt, hisnephew-in-law, described him as “a national man.”In his life of Newton, Andrade remarks:“From time to time in the history of mankind,there arises a man whose work, whose viewpoint changesthe current of human thought, so that all that comesafter him bears evidence of his spirit... Such a greatpioneer, such a leader was Newton... one of the strangest32The Rosicrucian Heritage -- 2013 - Vol 20, No: 1

and most baffling figures in the history of humanthought.” (Andrade, Isaac Newton, Chanticleer Press,New York, 1950.)CharacterDuring the last years of his life, in his positions aspresident of the Royal Society and Master of theMint he was, to a degree, unprecedented for a manof science, the idol of the British people. But thegeneral opinion of him has been that he was a veryserious, cool, dignified and unapproachable man,almost puritanical.Caution was a disting uishing part of hischaracter. There were no humorous books in hislibrary. He sharply rebuked Halley for joking aboutwhat he considered a serious subject. His niece,Catherine Barton Conduitt, told how he liked todiscuss chemistry with his friend Vigani, at TrinityCollege, but when Vigani tried to tell him a risquéstory, he broke off all acquaintance with him. Hissecretary, Humphrey Newton, who knew him onlyduring a few years when he was working hardest, saidhe saw Newton laugh only once“...upon occasion of asking a friend to whom he hadlent Euclid to read, what progress he had made in thatauthor and how he liked him. The friend answered bydesiring to know what use and benefit in life that studywould be to him, upon which Sir Isaac was very merry.”On the other hand, Stukeley, who knew Newtonin his later years, goes on to say:“According to my own observation, tho’ SirIsaac was of a very serious and compos’d frame ofmind, yet I have often seen him laugh and that uponmoderate occasions. He had in his disposition a naturalpleasantness of temper and much good nature, verydistant from moroseness, attended neither with gayetynor levity. He used a good many sayings bordering onjoke and wit. In company he behaved very agreeably;courteous, affable, he was easily made to smile, if notto laugh.”There is no doubt that Newton was easilyirritated, had a morbid sensitivity and an abnormaldread of controversy. Whiston, who quarrelled withhim, said that “he was of the most fearful, cautious andsuspicious temper that I ever knew.” And Flamsteed,who also quarrelled with him, said he was “insidious,ambitious and excessively covetous of praise andimpatient of contradiction.” His friend, John Locke,described him as: “…a nice [meaning difficult andover-precise] man to deal with, and a little too apt toraise in himself suspicions where there is no ground.”AltruismNewton certainly had a very human side. He wasgenerous in the extreme. While at college he spent 4shillings 6 pence “for oranges for my sister” as he entersit in his notebook. Later he gave 50 pounds towardthe building of a new library at Trinity College, whichwas a large donation for a professor. He provided afund, from the income of which Bibles were giveneach year to poor people, administered by the fatherof his roommate John Wickins. When Newton leftTrinity, he gave Wickins all the furniture in his rooms.For some years, Newton supported the familyof his deceased nephew-in-law Pilking ton. Hemade many gifts to his niece, Mrs. Conduitt andher husband, and gave their daughter 4,000 poundsshortly before he died. He gave Samuel Clarke500 pounds for translating the Opticks and paidPemberton 200 pounds for editing the third edition ofthe Principia. The Reverend James Pound furnishedhim with astronomical information and receivedmore than 100 pounds as a free gift. In 1720 theRoyal Society lost 600 pounds by subscribing to theSouth Sea stock, and Newton offered to reimbursethe society, but his generous offer was refused. Morereveals that “ Newton could not bear the sport ofhunting and objected to one of his nephews because hekilled birds.”Recreations and PastimesA notebook that Newton had during his last daysin school and his first at Trinity College (1659-61),which first reappeared at the Lymington sale in1936, was purchased by the Pilgrim Trust in 1950and presented to Trinity College Library. As mightbe expected of a college freshman, he records in thisnotebook how much he “lost at cards” and spent “atye Tavern,” but also that he purchased “ye Hystory ofye Royall Society, Philosophicall Intelligences, a chessboard and Chesse Men” and so forth. Among “idleand vain expenses” he includes, “Bottle beere, Chinaale [tea], Marmolet [marmalade], Custords, Cherriesand Tarte.” Seward reports that Newton used to play“backgammon” with Flamsteed, the astronomer.As evidence of Newton’s shyness, he himself said:“I see not what there is desirable in public esteem, wereI able to acquire and maintain it; it would perhapsincrease my acquaintance, the thing which I chieflystudy to decline.”At the age of 30, Newton’s hair was alreadyturning grey, but he never became bald, never usedThe Rosicrucian Heritage -- 2013 - Vol 20, No: 133

Title page of Newton’s Principia Mathematica, one of the greatestmathematical and astronomical treatises ever written.eyeglasses and lost only one tooth. “His breakfastwas orange peel, boiled in water, which he drank astea, sweetened with sugar, and with bread and butter.”His cure for a cold was to stay in bed for three daysto rest and perspire. When Newton was offered snuffor tobacco, he declined, saying “that he would makeno necessities to himself.”His secretary said of Newton: “I never knew himto take any recreation or pastime, either in ridingout to take the air, walking, bowling or any otherexercise whatever, thinking all hours lost that werenot spent in his studies.” However: “…he was verycurious in his garden, which was never out of order,in which he would at some seldom time take a shortwalk or two, not enduring to see a weed in it… Whenhe has sometimes taken a turn or two, he has made asudden stand, turn’d himself about, run up the stairslike another Archimedes, and with a eureka fall towrite on his desk, standing without giving himself theleisure to draw a chair to sit down on… In his chamberhe walked so very much you might have thought himto be educated at Athens among the Aristoteliansect [the Peripatetics]… In winter time he was a loverof apples and sometimes at night would eat a smallroasted quince.”In two letters to Oldenburg in Septemberand October 1676, Newton is seen in the role of acountry gentleman inquiring about the best appletrees for making cider. He says that the famous RedStreaks, which make fine cider elsewhere, make harshcider in Lincolnshire. He asks with what fruit theyshould be mixed, in what proportion,and what degree of ripeness; shouldthey be pressed as soon as gathered, orshould they be pared. “Our gardeners,”he says, “find more profit in cherry trees.”The famous apple tree at Woolsthorpewas the variety known in Lincolnshireas Flower of Kent. The apple is shapedlike a pear, red streaked with yellow andgreen and rather flavourless.Newton had considerable abilityas a mechanic. As a boy he made kites,paper lanterns, sundials, windmills,wooden clocks and water clocks. Later heground and polished lenses, prisms andburning glasses to make two reflectingtelescopes. De Villamil thought hemight have made the “Newton Chair”now in the Royal Society Library, theonly piece of his furniture that has comedown to us. He sat for portraits in thischair; it was later used by Sir Joshua Reynolds andat the dedication of Newton’s statue at Granthamin 1856. Newton’s secretary said that he made andaltered his brick furnace himself without troubling abricklayer. He made a fine improvement in optics byobserving some boys blow up soap bubbles.The ArtsNewton was not interested in poetry, although hemay have written the ten lines of indifferent verseunder the portrait of Charles I that he owned. LordRadnor said that a friend once asked him: “Sir Isaac,what is your opinion of poetry?” His answer was: “I’lltell you that of Barrow; he said that poetry was a kindof ingenuous nonsense.”Newton was also not particularly interested in artand despised collectors. He said of Lord Pembroke:“Let him have but a stone doll and he is satisfied. I can’timagine the utility of such studies; all their pursuits arebelow nature.”He had his portrait painted by Charles Jervas andpresented it to the Royal Society, “for which he hadtheir thanks.” The inventory of his possessions listed210 prints, 19 lithographs, 4 pieces of tapestry, afigure cut in ivory of Sir Isaac in a glass frame, 13 Indiaprints, 6 gold rings, 1 cut onyx stone, 39 silver medalsand 1,896 books. De Villamil believed that Mead,who was Newton’s physician and a famous collector,commissioned David le Marchand to make for him,from life, the fine ivory bust of Newton which is now34The Rosicrucian Heritage -- 2013 - Vol 20, No: 1

in the British Museum and, at the same time, hadhim make the small relief portrait listed previously,which he presented to Newton. Crimson seems tohave been Newton’s favourite colour, or perhaps itwas that of Mrs. Conduitt, his niece and housekeeper.The inventory mentions crimson mohair curtains, acrimson mohair bed and crimson “sattee.”The artistic side of music does not seem to haveinterested Newton, but Stukeley heard him say thatoperas were very fine entertainment, though therewas also too much of a good thing, like a surfeit atdinner. “I went to the last opera. The first act gave methe greatest pleasure. The second quite tired me. Atthe third I ran away.”MathematicsNewton found in musical harmony the principle oflaw and order of the cosmos. According to More:“He thought Pythagoras’ music of the spheres wasintended to typif y gravity, and as he makes thesounds and notes depend on the sizeof the strings, so gravity depends onthe density of matter.” He believed thatmultiples of harmonic ratios, basedon Euclid, furnished those ratios thatafford pleasure to the eye in architecturaldesigns and to the ear in music.He also made an ingenious attemptto construct a universal language based onphilosophical principles though he nevercompleted it. His main principle was theformation of words from arbitrary rootsby the addition of prefixes and suffixesthat modified their meaning. About1699, he drew up a plan to rectify theJulian calendar, which he demonstratedto have advantages over the recentlyadopted Gregorian calendar. Newtonmade the first satisfactory life insurance tables andlaid the mathematical foundations on which ourtextbooks in algebra and geometry are still written.A curious piece of information pertaining toNewton is found in a book published in 1714, TheInn-Play or Cornish-Hugg Wrestler. The author, SirThomas Parkyns, who lived in the town of Bunny,near Grantham, says: “The Use and Application ofthe Mathematicks here in Wrestling , I owe to SirIsaac Newton, Mathematicks Proffessor of TrinityCollege in Cambridge, who seeing nay Inclinationthat Way, invited me to his public Lectures, for whichI thank him.”Mystical LeaningsNewton was a mystic too, and quotations from JacobBoehme’s works were found among his papers. Hisaffinity to the Rosicrucians is perhaps suggested bythe addition in his own library of The Fame andConfession of the Fraternity of R.C., Commonly ofthe Rosie Cross by Eugenius Philalethes (ThomasVaughan). On the flyleaf is inscribed in Newton’shand:“Is. Newton. Donum Mr. Doyley. R.C. thefounder of ye Rosy crucian society (as the story goes) wasborn anno 1378 dyed anno 1484, his body was foundanno 1604 & within a year or two (when ye new Starrsin Cygnus & Serpentarius shone) did ye society put outtheir fame, Or rather anno 1613 as Michael Maierusaffirms in his book de legibus Fra ternitatis R.C. cap17, printed anno 1618 & in his symbola aurea mensadated in December 1616 where (pag 290) he notes thatye book of Fame & confession were printed at Francfordin autumn 1616.”Newton’s birthplace at WoolsthorpeNewton may also have had an interest in theSociety of Druids. It is said that a Druid meeting washeld at his London house and Stukeley, who was oneof Newton’s closest friends during the last nine yearsof his life, was the Arch-Druid. In the London Journal(1762-1763), James Boswell quotes Dr. Johnson assaying : “Sir Isaac Newton set out as an infidel, butcame to be a very firm believer.”His Universal StatureOne of the first American appraisals of Newton isfound in the inaugural oration of one Walter MintoThe Rosicrucian Heritage -- 2013 - Vol 20, No: 135

at Princeton University in 1788. He says:“ Perhaps no man was ever more praised thanSir Isaac Newton; and perhaps no man ever deservedso much to be praised. For, to the most penetratingsagacity, the most exhalting genius, and the mostunwearied patience, he joined the highest degree ofmodesty, temperance and uprightness. He loved sciencefor its own sake, and because it conducted him to theSupreme Cause of All.”In one of Ne wton’s manuscripts entitle dNotanda chymica he makes one of his very fewallusions to America in saying : “Populi Americaniin Peru aurum mollificare norunt ut instar cerae digitistractetur.” [The American people in Peru have theknowledge of a method to mollify gold so that it caneasily be kneaded by hand].Newton appears almost in the role of a warcorrespondent in a letter he wrote from London on20 October 1711 to a Mr. Greenwood at Rotterdam.The British had sent an expedition against Quebec,consisting of 10 ships of the line, with several smallervessels and transports carrying upward of 5,000soldiers under Brigadier General Hill. Ignorance ofnavigation and a violent storm caused a heavyloss in transports and men.Benjamin Franklin came ver y near tomeeting Newton. Franklin had arrived inLondon on December 24, 1724, just before his19th birthday. He took work as a compositorat S. Palmer’s and continued there during mostof 1725. He says in his Autobiography thata Dr. Lyons, “…introduced me to Dr. [Henry]Pemberton, at Batson’s Coffee house, who promis’dto give me an opportunity, some time or other, ofseeing Sir Isaac Newton, of which I was extremelydesirous; but this never happened.”He did, however, meet Sir Hans Sloane,who was secretary and later president of theRoyal Society. There is a story in England thatFranklin set part of the type for Pemberton’sView of Newton’s Philosophy printed by Palmer in1728. Franklin mentions composing Wollaston’sReligion of Nature but no evidence can be foundthat he worked on Pemberton’s book while atPalmer’s.Sir Henry Dale, then president of the RoyalSociety, said at the 300 th anniversary meetingon 30 th November 1942: “We in Britain regardIsaac Newton as still, beyond all challenge, thegreatest of our men of science.” On the sameoccasion, Professor Vavilov, president of theAcademy of Sciences of the U.S.S.R., wrote:“The fundamental principles of Newton’s physics…have stood the hard test of time marvellously well andhave fully retained their vast significance to this day…There is no doubt that Newton’s atomistic conceptionsraise him to an even higher level in our eyes, and makehim an even more attractive and unique figure. It maybe said that Newton saw through classical physics, rightdown into its profoundest depths and right out into itsultimate scope.”And Andrade followed in saying: “ Newton wascapable of greater sustained mental effort than anyman, before or since.”Perhaps there is still a vast wealth of ideas lyinghidden in Newton’s works, awaiting zealous students todiscover and use them. Buffon said “genius is patience”and Newton modestly remarked, “if I have done anyservice this way, it is due to nothing but industry andpatient thought.” Laplace said of the Principia: “Thisis the best book that ever was written.” When it waspublished in 1687, the price was about 9 shillings.Isaac Newton, it has been said, changed alchemyinto chemistry, legend into history, astrolog y intoastronomy, and magic into physics.Painting of Isaac Newton in his later years when his academic works had beenacknowledged as being among the greatest ever made to science.36The Rosicrucian Heritage -- 2013 - Vol 20, No: 1

Discipleship on TrialTh i s b o o k wa s written a g a inst th e b a c kd rop o f th edarkest days of the S e c ond World War, when cities acrossEurop e were b e ing b ombed from th e a ir each e ven ing . Themomentous e vents of t wo world wars in the sp ace of t went yf i ve years ha d marke d l y a f f e c te d th e p s y c h e o f nati ons andbroug ht human i t y to a crossro a d s in histor y.W hat wa s a l s o f a c ing a crossro a d s wa s “d i s c ipleship,”a c oncept th e auth or eloquentl y d e velops in th i s b o o k . Nolong er could spiritual and esoteric orders remain safe behindtheir outdated traditions and theoretical musing s. A time forradica l transformation had arrive d, but few had embraced it.D uring th e t wo g reat c onflicts o f th e p eriod, statesm enl e d th e way in a dapting to a rap i d l y c hang ing world wh i l emany e s o teric a sp irants were ti e d to worn o ut s l o g ans o fe s o t eric p h i l o s o p hy a n d s e c r e c y, a n d p r o v i n g th emselvesutterly incap a b l e o f bring ing about th e c hang e s n e e d e d .Forcef ully advo cating a disciple “warrior spirit,” Andread o e s n o t imp l y m i l i tanc y f or i ts s a ke a l one, b ut en c o ura g e sa “f i g hting menta l i t y ” to be use d in th e s er vice of oth er s .by Raymund AndreaWriTTEN in 1960, Andrea’s last major work gives an unsurpassedaccount of the highest altitudes of the "mystic way," the universal pathof spiritual enlightenment. One cannot help but be moved by the gentleurgency of his spiritual devotion to the highest realms of holiness.Through proximity to the spiritual realm of Shamballa, the humblesoul overcomes the "nemesis of Karma" and draws upon the source ofinfinite creative power to accomplish a remarkable transformation.Andrea outlines the life of the advanced student who has passed through ahidden portal to a secret inner life of instruction, far from the comforts ofthe armchair mystic. The living experience of such a person is replete withtrials and tribulations that serve as catalysts for ever greater advancementand achievement.Mental creation through visualisation and the application of willis a crucial part of the technique of spiritual advancement given byAndrea. When applied correctly, an inner alchemy is begun as the studentincreasingly comes under the numinous influence of Shamballa. Thestudent’s life from that moment on is redirected wholly and exclusivelyin accordance with the holy will of inner Master.The Disciple and Shamballaby Raymund AndreaTo order either of these books, contact us at:Rosicrucian Supply Bureau, Rosicrucian Park, State Housing Estate,P.M.B. 1220, Calabar, Cross River State.Tel: 087-822571The Rosicrucian Heritage -- 2013 - Vol 20, No: 1