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Page 1
Wherever the name of man is spoken the doc-
trine of immortality is announced.
There are two heavens in men; the one is Luna
Cebrum, but in the heart of man is the true micro-
cosmic heaven. Yea, the heart of man is the true
heaven of an immortal being, out of which the soul
has never yet come, which new Olympus and
Heaven Christ Jesus has chosen for His dwelling
place in man.—Paracelsus.
T
HESE PORTALS,” says the Book of
the Golden Precepts, “lead the aspirant
across the waters on the other shore.
Each Portal hath a golden key that
openeth its gate; these keys are:
1. The key of Charity and Love immortal.
2. The key of Harmony in word and act, the key
that counterbalances cause and effect and leaves
no further room for Karmic action.
3. Patience sweet, that naught can ruffle.
4. Indifference to pleasure and pain, illusion
conquered, Truth alone perceived.
5. Dauntless energy that fights its way to super-
nal Truth out of the mire of lies terrestrial.
6. The Golden Gate which once opened leads
toward the realms of the Eternal and its ceaseless
contemplation.
7. The key which makes of man a god, creating
of him a Bodhisattva.”
Since the founding of initiatory Schools in
ancient Lemuria after the link of mind was
bestowed upon the pioneers of the human race (the
masses did not receive the mental link until the
Atlantean Epoch), there have been two great class-
es or divisions in the Schools, corresponding, after
a fashion, let us say, to preparatory school and col-
lege; or to college and post-graduate degrees.
What we call these Schools matters little; but
following the Greek custom, esotericists generally
designate the lower school the Lesser Mysteries
and the higher, the Greater Mysteries. There are
nine Degrees or grades in the Lesser Mysteries,
called Initiations—or, if the metaphysical terms
are preferred, expansions of consciousness—and
four in the Greater Mysteries. There are seven
schools which teach or confer the nine Lesser
Mysteries, and five which teach or confer the four
Greater Mysteries. These schools are not physical
but etheric structures, such as the New Jerusalem
described by St. John; and they are not to be con-
fused with mere secret societies. Truly, they all
have an outlet on the material plane; if they had
not, they would not reach our material-minded
humanity and so would have no pupils to instruct
in their Mysteries! These Mystery Schools, with
their exoteric representatives, change from age to
age in order to meet the requirements of the people
among whom their work is to be done.
All of these Mystery Orders are “formed on cos-
mic lines”; thus, the thirteen Initiations correspond
to the twelve constellations and their spiritual head
of the zodiac; also their planetary rulers, some of
which remain to be discovered. (It is interesting to
speculate that in the Greek Zodiac the Pleiades
were considered to be a thirteenth constellation
RAYS 04
31
The Seven Jewels and
the Seven Stages of Initiation
WESTERN WISDOM BIBLE STUDY
Excerpted with permission from Corinne Heline’s Occult
Anatomy and the Bible, published by the New Age Bible
Center, Santa Monica, CA, which was founded by the author.

Page 2
until a late date.) The great Christian type of the
Mystery School is that of the Christ with His
twelve Apostles. The Rosicrucian Order is also
composed of twelve Brothers and an esoteric thir-
teenth, the revered Founder, symbolically desig-
nated Christian Rose Cross, after the
work he came to do for the world.
The seven Schools of the Lesser
Mysteries and the five Schools of the
Greater Mysteries are grouped under
a central Intelligence, called (again in
the Greek fashion) the Liberator—
a title anciently conferred upon
Dionysus, but in Christian times
related to the Risen Christ (or to
the thirteenth Hierophant in a
Mystery School). The mystic thir-
teenth is always the head of an Order,
and the twelve heads are in turn
grouped about that thirteenth whom
Christians call the Christ, although
He is known by other names in other
lands and among other peoples.
In addition to the sacred numbers
twelve and thirteen, we observe the
recurrence of seven and five, corre-
sponding to the five planets, Sun, and
Moon of the Ptolemaic system. In
some Schools the Initiations are
arranged differently, so that the illu-
minative process is covered in seven
Degrees instead of nine ; but the work
done is the same in substance. The
generally accepted Temple aspirant is
a novice of one of the Lesser Mystery
Schools, and of very early Degrees of
that School. Few have advanced in
spiritual work beyond the first seven
of the Temple Rites. The remaining
two Degrees (in the ninefold sys-
tem) rise above the realms of this
mortal plane, giving companionship with celestial
hosts past discerning or describing by mere mor-
tality.
From all of which is readily understood why the
number seven is sacred to occultists. It has been
said that “whoever passes over these seven steps
and degrees comes to such a marvelous place
where he sees much mystery and attains the trans-
mutation of all natural things.” The seven Schools
of the Lesser Mysteries, also the seven Degrees of
the sevenfold system, relate biblically to the mys-
tic ladder which Jacob saw in his
vision. The whole of the initiatory
scheme is symbolized in the wind-
ing stairway of Solomon’s Temple
which led to the inner chamber
where a successful candidate was
given the “wages of a master.”
The five Schools which teach the
four Greater Mysteries are almost
wholly unknown, even to the eso-
teric world. Rarely does any soul
pass their sacred portals. The
Hierophants through whom this sub-
lime work is administered are the
fewest and highest of Earth’s Initiates,
and their pupils are also few.
As a human being possesses an
aura which surrounds and interpene-
trates his physical body, so also is
the Earth planet clothed about with
subtle matter. The physical sphere is
familiar ground to everyone, but not
so the spheres that lie above it.
These include the etheric, the astral,
the mental, the spiritual, and the
higher spiritual. In the nine Lesser
Mysteries of the Rose Cross (or
seven Mysteries of certain other
Schools), the candidate ascends
s u c c e s s f u l l y t h r o u g h t h e s e
envelopes of the Earth planet by
expansion of consciousness. He also
recapitulates, in full conscious-
ness, the entire evolution of the
Earth and its humanity, both spiri-
tually and physically. This recapit-
ulation has the effect of awakening in him all the
dormant faculties and powers which the race pos-
sessed in past Epochs, so making available to him
the sum total of the race experience. What this
means is seen in the marvelous instincts of animals
and plants, instincts which man has lost since he
32
RAYS 04
The key for advancing more rapid-
ly on the spiral path of initiation is
given by the injunction to adopt
and live out of the Mind of Christ.
Wood engraving, Fritz Eichenberg

Page 3
acquired reason but which in an Initiate become a
consciously usable addition to intellect. Besides
his humanity he possesses a super instinct, an inex-
haustible vitality by which his body renews itself
just as certain plants grow new parts to replace old
ones. Thus his body becomes as indestructible as a
diamond or ruby, for he has full control of the
chemical forces also. All of this goes into the mak-
ing of an Adept, an Initiate who has completed all
of the nine Lesser Mysteries and the first of the
Greater, thereby entering “the heart of the Earth”
and meeting the Liberator face to face.
However, an Adept is so rare upon Earth that a
layman is not at all likely to meet one on the phys-
ical plane. The layman’s interest is therefore cen-
tered almost wholly in the lower five of the nine
lesser Mysteries. Few laymen take more than one
Initiation in any one lifetime. When any candidate
passes several Initiations in one incarnation, we
may be sure these are chiefly recapitulations of
work done in many previous lifetimes.
The fact has been noted in this series that in
embryological recapitulation, the fourth month
brings a decisive change in fetal development; eso-
terically, we say that at this time certain inner-
world contacts are dissolved. The Ego concen-
trates definitely earthward and is intent upon
building the physical vehicle in which it is to be
embodied.
In Initiation, the Fourth Degree is an equally
definite step heavenward; certain physical contacts
are severed, and the inner-world relationship
becomes more intimate. Henceforward for the dis-
ciple God is All and All is God. Though he remains
in the exterior world where flesh and blood abide,
he is no longer of it.
The fourth plane of Earth’s aura is the mental
plane; it is the “intelligence” of the planet or, in
metaphysical terms, it is the intelligence of God
expressing itself relative to the Earth.
The mental world is the link between spirit and
matter. Immediately below the mental plane is the
world of desire; above it is the higher mental, or
abstract mind, the plane of universal ideas. In this
is the world (consciousness) of the germinal idea,
without which manifestation could not take place
because it is the seedground of cosmos. Hence it
marks a crucial point not only in involution down
into matter for the race, but in evolution up into
spirit for the Initiate. We may note in passing that
involution into form has been a mass process
throughout; Initiation, however, is an individual
process. The Initiate stands alone.
At the fourth Initiation the Ego makes its deci-
sion as to whether it will proceed on the White or
the Black Path. The strong, fully conscious Ego
will not make the wrong decision.
The Fifth Degree, if attained, leads to sainthood.
In this majestic Rite the Ego, having chosen unal-
terably to unite with spirit, is brought face to face
with its own true self. In the ecstasy of this high
moment the disciple comes to comprehend the true
meaning of those words inscribed above the
entrance of Grecian Temples—“Man know
Thyself.”
In the Sixth and Seventh Degrees, the personal-
ity is perfected as a channel through which the
divine self may pour its powers in creative work;
every word and deed is inspired by a wisdom
which is ageless. The Initiate bears the aroma of
timelessness, for he knows himself to be a part of
that which is without beginning and without end-
ing.
Thus the personal self is absorbed by the higher,
spiritual self and the disciple stands at the thresh-
old of godhood.
In the two final Degrees he enters upon the work
which makes him a god indeed. The Rosicrucian
says that the victorious candidate of the Seventh
Rite has blended the Red and White Roses which
bloom in his Rose Garden.
The Rosarium of medieval alchemists was sim-
ply the laboratory (state of consciousness) of the
aspirant who was seeking divine consummation.
Upon his head he wears a crown of sparkling
jewels set in living gold. The kingly crown of an
earthly ruler has its origin in the spiritual crown of
ancient Initiate Priest-Kings after the order of
Melchizedek. The Pope’s triple tiara is another
symbolic representation of this spiritually visible
crown of the Initiate who has risen through the
three planes which lie under the higher mental.
Such also are the king and queen described in
the alchemical marriage of C. R. C.
Ë
RAYS 04
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