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Inner Source Course: Part 1 - THE SILENT CALL FROM THE INNER SOURCE


THE INFINITE SELF

In the year 1614, exactly four hundred years ago, the book, The Call of the Brotherhood (Fama Fraternitatis), appeared in print for the first time. Then as now, the Rosicrucians made a strong appeal for humanity to proceed to self-examination and recognition of the true and infinite self in the human being.

The book was published anonymously, and the writer did not want to make himself known. It is generally assumed that the person who recorded this Fama belonged to a group of people called the “Tübinger Circle” which had gathered around the German, Tobias Hess. In particular, Johann Valentin Andrea has often been mentioned as the author since he is the author of another book, The Alchemical Wedding of Christian Rosycross (Chymische Hochzeit Christiani Rosencreutz anno 1459) that appeared in 1616. As the text of the latter book elaborates on what was written in The Call of the Rosicrucian Brotherhood, it is likely that Johann Valentin Andrea contributed to this book as well. The fact that The Call of the Brotherhood of the Rosycross was issued anonymously is fully consistent with the contents of the document because the proclaimed message is not the intellectual property of a single person. Rather, it is a message, a revelation of wisdom that applies to all people. It is not based on a personal view or belief, but it is a source of inspiration in the highest sense of the word. It is the gnosis itself, built on the ancient wisdom of creation. This grand and mysterious creation is expressed in The Call of the Brotherhood of the Rosycross in simple images. We quote two of them:
“…just as in every kernel a complete tree or fruit is contained, likewise all the great world is contained in the one small human being, whose religion, politics, health, members, nature, words and works are in harmony with God, heaven and earth, in one sound and one melody.”
And:
“…all comes together and forms a sphere or globe of which all parts are equidistant from the center.”
We may consider creation as follows: as a center, as the beginning, surrounded by an infinite number of points which have emerged from the center. Together they form a sphere, a cosmos. The central point might also be called the All-Father-Mother, who bears her children, the infinite number of points around her.

Even if they are not aware of their origin, even if they do not orient themselves to their source, they are being borne by the All Father-Mother.

The All-Love holds his creation together like a gravitational force and ensures that the cosmos is maintained.

Thus the manifested points – the children of the All-Father-Mother, we human beings, also called microcosms – are merged together into one big sphere, one great cosmos. Together all these microcosms have started a cosmic adventure. They set out on a path of consciousness development and undertake a quest for the All-Center, the center of creation. Initially they are guided by their own individual center, by themselves. The cosmic center expresses itself in an infinite variety of entities. In the dimensions of time and space, provided for them by Love, these entities can learn the purpose of their limited and seemingly isolated manifestation.

Due to their experiences in life, they become aware of the limitations of the individual, and slowly but surely their attention is directed less on their own center and more and more on the All-Center. Then it may happen that right through the noise of self-centeredness, the voice of the silence, the call from the All-source, is heard. Then we see and recognize our true nature. A new perspective opens up and we see that “.. all are in harmony with God, heaven and earth, in one sound and one melody.”

A new insight arises from this luminous touch. If we accept the resulting understanding as the center of our being, then transformation begins and we experience that our own center and the All-Center are one and the same. If we experience this, then everything that exists is also present in the depth of our own being, and it is also carried by us: we have indeed become one. Thus we experience unity with everything and everyone. Thus we ourselves become the Self and in the Self we can carry everything and everyone. Then the love of the All-Father Mother reveals itself in full. The heart emanates from the heart, The heart calls the heart and the heart merges with the heart.

MYSTERY LANGUAGE

The most wonderful thing that can happen to us is that we ourselves discover our immortal self, our true self. The seventeenth-century Rosicrucians, this community of liberated ones, shows us the way by means of mystery tales in The Call of the Brotherhood of the Rosycross.

These stories, written in esoteric language, are not only veiled, but they may also appear a bit difficult or “other-worldly” to us. They seem to suggest that we must have first completed an education in esotericism in order to be able to understand them. But that is not the case. If we can focus on our inner experience, then they will appeal to us even without study. The texts in The Alchemical Wedding of Christian Rosycross are a good example of this. We can see them as a living reality. It is not just a history about something, but at the same time it is a testimony concerning a way of life. It is therefore not some vague historical narrative but a living myth. Because it is written from an inner reality, it is able to deeply touch and inspire many people with or without esoteric training. But let us not lose sight of the fact that it is impossible to put the eternal truth into words. At best one of its aspects can be highlighted occasionally. Our understanding is limited and therefore sometimes seemingly contradictory descriptions occur. Also, these logic-defying differences seem cumbersome to us. Nevertheless, you will often discover that different descriptions and viewpoints ultimately concern the same thing, though seen from different perspectives. The head cannot grasp them all at once. Only when the heart is involved can the multidimensional be approached. When we read these ancient Rosicrucian writings, we notice that they frequently make use of opposites such as ‘good and bad’. This contrast is not meant to exclude the alleged ‘bad’ part in a loveless way but rather is a stylistic device to make things understandable.

Seen from the absolute itself, there is no good or bad, but we humans are not able to obtain a proper image of the ‘absolute’. To us, modern people, the use of opposites might even raise questions or resistance. Therefore it is important to always seek for the important clues coming to us from the seventeenth century and to forget about images like ‘good and bad’ if they might hinder our understanding.

THE POWER OF CONNECTION

The cosmic call that is expressed by the Brothers of the Rosy Cross is an electromagnetic, attracting force. It is aimed at everyone, and especially at the heart of every being. This call is based on a global community of Light, a community that is not necessarily acting as an outward organization or school.

The community of Light is calling everyone, whether one is a member of a group or not. As to individuals, they may operate separately; but as people who are liberated in the Spirit, they are united, wherever they are located and however they reveal themselves. At the beginning of our era, the Christ impulse paved the direct way for every striving human being, thereby making an intermediary in the form of a master and/or an outer doctrine, basically superfluous. Why then does there exist a group like the modern Rosycross, you might ask, if it basically concerns an inner, individual matter? As we shall see in the following explorations based on the writings of the classical Rosicrucians, there has been quite some resistance against the direct Christian way in the past centuries. Many recognized the way indeed, but few accomplished it because of the difficulties that prevailed at the time. To overcome these obstacles, groups were formed and schools founded because it was easier to go the Christian path together than as a single individual. Together they stood stronger and the path could be walked with the help of collective Light-power. And thus the way was open and kept alive for anyone who wanted to go along.

In our time, we are happy to see many barriers disappear. People can seek more openly everywhere, and the inner path is recognized by many. You might say that the Light of the Christ spreads itself from the heart of the earth as a respiration field, as a new atmosphere around the earth. Everyone can breathe and live from it. However groups that realize a Power field of Light, i.e., that build and maintain a bundling of light and power, still play an important role in keeping the light shining in the world. As already mentioned, the individual human being is a manifested point around the All-Center; it is a single cell in the great body of the cosmos. If one or a few cells of that body are touched and moved by the light, then the whole body experiences the consequences. Thus we experience that all is one. Nowadays the words “I am you and you are me” can be heard from many lips. Due to this inner connection, the light that is liberated by a few becomes active as a source of inspiration for everyone. We proceed to realization through this inspiration. Individuals attract what is suited to their needs according to their own current state of vibration. We breathe from the atmosphere, we are nourished by it and gain strength from it. But ‘the way’ is an individual one which we need to realize within ourselves.
Only when the consciousness is completely re-centered in the true self are we enlightened. What still hinders us is our identification with the experiences of an I-consciousness that wants to maintain itself as a separate entity, thus obfuscating the unity. In one of the works of the classical Rosicrucians, The Alchemical Wedding of Christian Rosycross, this state of separation is presented to us in the form of a dream.

THE DREAM OF CHRISTIAN ROSYCROSS

Christian Rosycross, first introduced in The Call of the Brotherhood of the Rosycross, is the prototype for the human being seeking for realization.
In the following excerpt from The Alchemical Wedding of Christian Rosycross he is still at the beginning of his path. He has discovered the inner path of liberation and he has started to actually walk it. In this fragment we are allowed to catch a glimpse into the state of mind of Christian Rosycross at the beginning of his spiritual path.
The spiritual path is described as a way of initiation that takes place symbolically in seven days. On the night preceding the second day, Christian Rosycross has a dream in which a number of characteristic features of the true seeker are depicted romantically. We read there: I had hardly slept when I had the impression that I was lying, heavily chained, in a dark prison tower, together with countless other people. We were deprived of even the faintest ray of light, swarming over each other’s bodies like bees, thus adding to each other’s wretchedness. Although neither I nor any of the others could see anything in the inky darkness, I still heard how some people tried to climb on top of the others if their chains or shackles were the slightest bit lighter. Apart from this, none of us had much of an advantage over the other: as all of us were poor wretches. The dream of Christian Rosycross describes how a person feels when he experiences his existence as oppressive. You could also see it the other way around. If you experience life as described in this dream, then it is inevitable that you will start craving for liberation and become a seeker. In the dream Christian Rosycross finds himself in a dark prison tower, also called a deep dark pit, in which all people are heavily chained. He has ‘fallen’ into that dark pit and without help from above, he is doomed to stay there. What does this dream mean? It means that we live as if we are trapped in a dark pit, that we are deprived of light and thus living without understanding, being ‘ignorant’, carrying heavy chains and thus experiencing life as oppressive.

Therefore we want to break free from this pit. But right from the moment we start trying to do so we discover to what extent we are actually tied to our habits, our images, our feelings and our thinking. The dream about the situation at the bottom of the pit shows a particular consciousness. What normally has been considered as ‘being connected’ is from now on experienced as ‘being trapped’, because we stop taking everyday life for granted and one way or another, we want to get away..

In the vision of Christian Rosycross all the people are chained, but certainly most people do not experience this. To them a rejection of the commonplace life may easily be understood as an attack on all those who consider this everyday life natural. The true seeking that results from the experience of ‘being in the pit’ has clearly nothing to do with intellectual curiosity. It results from the touch of a force that is alien to the mundane, the ordinary. And this touch can only be experienced by a consciousness that characterizes a ‘mature soul’. This mature consciousness is usually the result of many incarnations and therefore cannot be forced.

YOUNG AND OPTIMISTIC

As long as we still have the vitality of youth, life usually evolves as a series of events which are so obvious that considerations of imperfection will hardly ever come to our mind. When we still have our whole life ahead of us, we think ourselves definitely able to make something beautiful out of it. That is what we expect with our youthful optimism. As time passes, however, most people find out that life is not as malleable as we expected. This provides a special kind of contradiction: on the one hand, there is still the optimism and enthusiasm of youth that believes ‘everything is good’ and ‘I’m going to make it’. But then reality intrudes as we realize that for thousands of years people have failed to establish peace and order, despite the many efforts made by the UN, the Peace Palace and the Declaration of the Rights of Man, so would it not be naive to assume or hope that a just society is possible now? Once we realize this, then it becomes an impulse to search further. From within, the essential self keeps on gnawing and nourishes the hope of a better life. Christian Rosycross also says that ‘he hovers between hope and fear’. With regard to Christian Rosycross, however, hope will overcome fear, as he turns to the essential core and allows its light to enter.

LIGHT IN THE PIT

After having spent, with the others, a long time in this miserable state, during which people continually called each other “blind” or “prisoner”, we at last heard the flourish of many trumpets. Also the kettle-drums were beaten so skilfully that even in our miserable state we were refreshed and gladdened by it.
In the meantime the trap-door of the tower was lifted and a small amount of light was granted us. Then you should have seen us, tumbling one over the other! All were crawling over each other and thus, anyone who had worked his way up was dragged down again by someone else.
In short, everyone wanted to be at the top. And I, too, did not hesitate, but struggled free from the others, notwithstanding my heavy chains, and pulled myself up by a stone I had managed to reach. But there, too, I was frequently attacked by the others, against whom I defended myself as well as possible with hands and feet. We did not think otherwise than all of us would be freed. From time to time, the lid is lifted from the pit and light flows in. Just as the earth knows its days and nights and seasons, so there is also a periodicity with much longer intervals. Currently we are entering the period of Aquarius and one of its features is that everything comes to light, including the less noble aspects of individuals, companies and governmental institutions about which the media inform us almost daily. Another striking development is the urge for freedom, causing many obstacles to disappear. In the previously sketched image of a sphere, we see the pure duality of the creator and his creation. It outlines the relationship between the creator, the father, and his creation, the son, or the original human being. The Creator brings humanity into being as a co-revealer of the grand idea underlying the universe.
The father grants his son power of creation. In this way God can create by means of humans and humans can manifest the Divine Idea. Because the Divine Fullness is inexhaustible, there is an infinite diversity in creation. And this infinite diversity is possible because of the freedom the father gave to his son. This implies that potentially any revelation is possible. We mortals are no longer the divine human beings that were originally created. Still, even in our temporal world it would be unnatural if we were not to resume our place in creation in order to reach our destination. Freedom has been bestowed on us in order to let us do what we are expected to do. Freedom is an opportunity for creation; it is the greatest gift that the Creator gave to his creature. Seen from this point of view it is not surprising that even in our world of relativity, people spontaneously exert themselves to the utmost to preserve or to regain freedom.

If we now return to the dream of Christian Rosycross, we see that he is strongly aware of his great lack of freedom and of his state of captivity. And when the lid of the pit is lifted, and subsequently the ropes are lowered into the pit, all his attention is focused on being drawn out of the pit with the help of the ropes. The people who are living in the darkness are not left behind in the spatio-temporal world forever. There is always help and liberation, exactly at those moments in time when help is possible. These moments are when there are enough people looking for liberation while being truly ready for it inwardly.
In the following parts of this course we will explore the symbolism of the personage, Christian Rosycross, in order to see how liberating light-ropes are lowered in our time as well.

Note: This course is based on the book The Call of the Brotherhood of the Rosycross
written by J. van Rijckenborgh and edited by de Rozekruis Pers.