With the Adepts: An Adventure Among the Rosicrucians

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It proves that he may look like an intellectual giant, and still be, spiritually considered, only a dwarf. It demonstrates that the law which governs the growth of organisms on the physical plane is not reversed when it acts upon the corresponding organisms on the psychical plane.

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It shows that out of nothing nothing can grow; but that wherever there is the germ of something, even if that germ is invisible, something may grow and develop. These conditions may be established either by means of the intellectual activity of the being itself, which has the power to surround itself by such conditions, or they may have been established by external causes, over which the being has no control. A plant or an animal cannot grow unless it receives the food and the stimulus which it requires; the intellect cannot expand unless it is fed with ideas and stimulated by reason to assimilate them; the soul cannot become strong unless she finds in the lower principles the nutriment required for the acquisition of strength, and is stimulated by the light of wisdom to select that which she requires.

To this the Master answered: "One element necessary for the development of strength is resistance. If we enter one of the vast pine forests of the Alps, or of the Rocky Mountains in the United States, we find ourselves surrounded by towering trees, whose main trunks have very few branches. Upwards they rise like the masts of a ship, covered with a gray bark, naked, and without foliage. Only near the tops, that reach out of the shadows which they throw upon each other, the branches appear and spread up to the highest points, which wave their heads in the sunlight.

These trees are all top-heavy; their chiefly or only well-developed parts are their heads, and all the life which they extract from the ground and the air seems to mount to their tops; while the trunks, although increasing in size as the tree grows, are left undeveloped and bare of branches.

With the Adepts: An Adventure Among the Rosicrucians

Thus they may stand and grow from year to year, and reach a mature age; but some day, sooner or later, some dark clouds collect around the snowy peaks and assume a threatening aspect; the gleam of lightnings appears among the swelling masses, the sound of thunder is heard, bolts of liquid light dart from the rents in the clouds, and suddenly the storm sweeps down from the summit into the valley. Then the work of devastation begins. These top-heavy trees, having but little strength in their feet, are mowed down by the wind like so many stems of straw in a field of wheat; there they lie rank after rank, having tumbled over each other in their fall, and their corpses encumber the mountain sides.

But at the edge of the timber, and outside of the main body of the forest, looking like outposts or sentinels near the lines of a battle, there are still here and there some solitary pines to whom the storm could do no harm.

They have, on account of their isolated positions, been exposed to winds all their lives; they have become used to it and grown strong. They have not been protected and sheltered by their neighbours. They are not top-heavy, for their great strong branches grow out from the trunk a few feet above the soil, continuing up to the tops, and their roots have grown through the crevices of the rocks, holding on to them with an iron grasp. They have met with resistance since the time of their youth, and, by resisting, have gained their strength.


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Crowded together with those who think like him, he lives and thinks like the others. Over their heads waves the banner of some accepted authority, and upon that banner are inscribed certain dogmas in which they believe without ever daring to doubt their veracity. There they grow, throwing upon each other the shadow of their ignorance, and each prevents the others from seeing the sunlight of truth. There they cram their brains with authorised opinions, learning details of our illusory life which they mistake for the real existence; they become top-heavy, for all the energy which they receive from the universal fountain of life goes to supply the brain; the soul is left without supply; the strength of character, of which the heart is the seat, suffers; the intellect is overfed and the spirit is starved.

Thus they may grow up and become proud of their knowledge; but perhaps some day new and strange ideas appear on the mental horizon, a wind begins to blow, and down tumbles the banner upon which their dogmas have been inscribed, and their pride tumbles down with it. He who desires to develop strength must not be afraid of resistance; he must obtain strength in his feet.

He must be prepared to meet the wind of the lower emotions, and not be overthrown when the storms of passion arise. He should force himself to remain in contact with that which is not according to his taste, and even to harmonise with that which appears inimical, for it is really his friend, because it can supply him with strength.

He should learn to bear calumny and animosity, envy and opposition; he should learn to endure suffering, and to estimate life at its true value. The contrary influences to which he has been exposed may cause a tempest to rage through his heart; but when he has gained the power to command the tempest to cease and to say to the excited waves: be still! Henceforth he will require no more to speculate reflectively about the truth, for he will see it clear in his own heart. Henceforth he will not be required to be exposed to storms, but may seek shelter in a tranquil place; not because he is afraid of the storms, which can do him no harm, but because he wants to employ his energies for the full development of the newly awakened spiritual germ, instead of wasting them uselessly on the outward plane.

A man without strength of character is without true individuality, without self-reliance, moved only by the emotions which arise in his mind and which belong to powers foreign to his divine nature. Let him who needs the world remain in the world. The greater the temptations are by which he is surrounded, the greater will be his strength if he successfully resists.

Only he who can control his mind and within his own mental sphere create the conditions which his spirit requires, is independent of all external conditions and free. He who cannot evolve a world within his own soul needs the external world to evolve his soul. Such people sometimes retire into convents for the purpose of having a comfortable life, and in addition to that a ticket to heaven. They imagine they do a service to God by leading a harmless and useless life; for which imaginary service they expect to obtain a reward at the end of life.

But the reward which they will receive will also exist merely in their imagination. As the sensualist wastes his time in the prosecution of useless pleasures, so the bigot wastes his time in useless ceremonies and prayers. The actions of the former are instigated by a desire for sensual pleasure in this life, those of the latter by the hope for pleasure in another life; both are acting for the purpose of gratifying their own selfish desires.

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With the Adepts: An Adventure Among the Rosicrucians

I am unable to see any essential difference between the motives and morals of the two. The divine spark in man exists independent of the conditions of relative space and time; it is eternal and self-existent. It cannot be angered by opposition, nor irritated by contradiction, nor be thrown into confusion by sophistry. If it has once become conscious of its own power, it will not require the stimulus needed by the physical organism and afforded by the impressions which come through the avenues of the senses from the outer world; for it is itself that stimulus which creates worlds within its own substance.

It is the Lord over all the animal elemental forces in the astral body of man, and their turmoil can neither educate nor degrade it, for it is Divinity itself in its pure state, being eternal, unchangeable, and free.

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All that the egotist does for his own selfish progress and aggrandisement is useless; it is done for an illusion, and increases his self-conceit. But this you will understand only when the consciousness of the divine state awakens within you, and you begin to realise the difference between your true and your illusive self.

He renounced nothing when he retired into the solitude; for it cannot be looked upon as an act of renunciation if we throw away a thing which is a burden to us. He cannot be called an ascetic; for he does not undergo any discipline or process of hardening; it is no act of self-denial to refuse things which we do not want. The true ascetic is he who lives in the world, surrounded by its temptations; he in whose soul the animal elements are still active, craving for the gratification of their desires and possessing the means for their gratification, but who by the superior power of his will conquers his animal self.

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Having attained that state, he may retire from the world and employ his energies for the employment and the further expansion of the spiritual power which he possesses. He will be perfectly happy, because that which he desires he can create in his own interior world. He expects no future reward in heaven; for what could heaven offer to him except happiness which he already possesses. He desires no other good but to create good for the world. Such a convent would, moreover, afford immense advantages for the advancement of intellectual research.

The establishment of a number of such places of learning would dot the mental horizon of the world with stars of the first magnitude, from which rays of intellectual light would stream and penetrate the world. Standing upon a far higher plane than the material science of our times, a new and far greater field would be laid open for investigation and research in these centres.

Knowing all the different opinions of the highest accepted authorities, and not being bound by an orthodox scientific creed, having at their service all the results of the investigations of the learned, but not being bound to their systems by a belief in their infallibility, such people would be at liberty to think freely. Their convents would become centres of intelligence, illuminating the world; and if their power of self-control would grow in equal proportion with the development of their intellect, they would soon be able to enter adeptship.


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I, too, regretted my own inability to establish such academies, and for once I wished that I were rich, so as to be able to make at least an attempt with one such establishment. Collected Masonic Papers - Transactions of the. The Transactions of the Louisiana Lodge of Research. Collected Masonic paper by John L.

Belanger, Clayton J.

Burgess, Daniel Castoriano, William J. Mollere, Michael R. Poll, Naresh Sharma and Dwight L.

With the Adepts: An Adventure Among the Rosicrucians by Franz Hartmann, Paperback | Barnes & Noble®

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Our agents will determine if the content reported is inappropriate or not based on the guidelines provided and will then take action where needed. Thank you for notifying us. The page you are attempting to access contains content that is not intended for underage readers. Paperback, Pages. THE following account of a psychic experience has been gathered from notes handed to me by a friend, a writer of considerable repute. Whether the adventures told therein are to be regarded as a dream, or an actual experience on the astral plane, I must leave to the reader to judge.