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Page 1
Q
UESTION: How can you follow the
Bible when much of it is missing or
stolen? The Gospels are not complete
as the traditional churches do not want
us to take our power back.
Answer:Yours is one position that may be taken
vis-a-vis the Bible and the orthodox church.
Another might be to concentrate on what is present
in the Bible, for, be assured, the essentials are there:
The account of the giving of the life of Christ to
humans in a gratuitous death for our redemption,
and the promise that we are Christs-in-the-making.
The New Testament Bible grew organically, its
non-Gospel texts drawn principally from Paul’s let-
ters, which were actually written before the Gospels.
For a while there was no need for the Gospels—eye
witnesses of the life, death, and resurrection of
Christ Jesus were living through much of the first
century. But there was need for some explanation of
what these momentous events signified, and Who
this Being was over Whom death had no power.
Luke’s gospel followed that of Mark and
Matthew. The latter was one of the “eyewitnesses
and ministers of the word.” And Luke also thought
it helpful (“good”) to write of the Incarnation of
the Son of God, since he “had perfect understand-
ing of all things from the very first” and could
vouch for “the certainty of those things.” Likewise
John, the Beloved, who was attuned to the heart of
Christ, could attest to the love-wisdom embodied
in Jesus, both in his Gospel and letters: “That
which was from the beginning, which we have
heard, which we have seen with our eyes, which
we have looked upon, and our hands have handled,
of the Word of life ...That which we have seen and
heard declare we unto you, that ye may have fel-
lowship with us.”
Who is better qualified than these seminal fig-
ures in the recording and formulation of the
Christian Narrative, including Paul, who, in his
words (1 Cor l5:8), was the last (up to his time) to
see Christ. He was not ready to serve the Lord but
Christ had need of him; therefore, he was “as one
born out of time,” that is born into an understand-
ing of the Word before he would have come to
such understanding through his own devices, for at
the time of his stunning conversion he was a fero-
cious anti-Christian.
And Christ was “seen of James,” whose letter
has wonderful guidance and wisdom in it. And cer-
tainly the two letters of Peter—he who Christ at
one time called Satan—are of great value.
Does this exhaust what we can know of
Christianity? Clearly not. But few texts are more
on target for a seeking soul. And nothing prevents
us from seeking more. Indeed, we cannot but do
so, because for many of us it is a love affair. When
do we want to stop knowing more about what we
love? Never. But if this is purely an intellectual
matter, no amount of knowledge can, in and of
itself, be a substitute for belief, for enabling us to
make a decision for and in Christ. The fact that the
canonical Bible does not contain all the writings
that it could have included does not prevent a
potential believer from finding the God of the
Christian Church. Nor does that Church itself,
whatever its perceived shortcomings. And what
church might we be talking of? Roman, Orthodox,
28
RAYS 04
An Incomplete Bible? Healing and the Planets
Faith Problem with Core Beliefs
READERS’ QUESTIONS

Page 2
Protestant, New Age, Unitarian, Mormon? More
likely the problem involves some facet of our-
selves. Perhaps, if we cannot affirm the core truths
in scripture and live them in our life, we can only
earnestly pray and ask God to guide us into the
light of understanding and for a change of heart
and a ordering of our mind.
The Rosicrucian Teachings were developed for
persons who need more mental input, more logic
to underpin their commitment to the God of
Christianity. Railing against the church or the Bible
will not serve our spiritual growth. Indeed, when
we have assimilated these Teachings, we may well
find that much that was opaque or even offensive
in Scripture becomes clear and meaningful. A car-
dinal point that Max Heindel never tired of repeat-
ing is that if we live the life, we will know the doc-
trine—life’s saving truths. Life becomes our
teacher, and that teaching does not take place if we
do not enter into the thick of things and daily give
our utmost to be helpful, bringing all our energies
and (often unknown) talents to bear upon our
immediate circumstance. We are even now, each
one of us, writing the book that teaches us what we
most want and most need to know.
A F
AITH
P
ROBLEM WITH
C
ORE
B
ELIEFS
Question: I have been having faith problems with
the core beliefs. I have concerns that astrology is
not at all true. Max Heindel borrowed almost all
his writings from others. I don’t know if this is a
trial of probationership to be exposed to this or not.
I thought that I would send this email for advice.
Answer: The desire to know the truth is a funda-
mental human need. It was planted by God
because, ultimately, God is the Truth we seek, and
we do not truly know until we know God.
Knowing more of His Creation—particularly in its
spiritual aspect, in terms of the living Archetypes
which are spirit Beings, members of creative hier-
archies who partake more fully of the divine cre-
ativity—is the way we approach God and progress
in becoming Who in essence we are. St. Paul
enjoins us: Try the spirits and also be ever ready to
give a reason for your faith.
If you read (or reread) the preface to The
Rosicrucian Cosmo-Conception—“A Word to the
Wise”—you will see Heindel’s objectives, appre-
ciate his appeal to reason and fair-mindedness, and
get a sense of his candor and honesty.
While it is true that much in the Cosmo can be
found in other sources, you will find much in
Heindel’s entire opus that is found nowhere else:
His crucial emphasis on and detailed study of the
soul body; his scientific discussion of the difference
between voluntary and involuntary clairvoyance
(which Blavatsky never mentions, she being largely
involuntary); information on the the description of
the four-part silver cord, its gradual formation and
multiple functions; the cause of the relatively high
incidence of infant death. In regard to the latter, in
Heindel’s Letters to Probationers, to which only
Probationers have access, the writer speaks of his
being directed by the Brother to retrospect the lives
of several hundred Egos who died as infants in order
to come up with a common theme. Heindel’s allu-
sion to his Teacher (who guided or pointed out
direction more than taught) in many contexts is
highly persuasive, sewn into the fabric of his writ-
ings in such an organic, natural way as to virtually
preclude fabrication or creative license.
It is healthy to call things into question, but it is
self-defeating to approach esoteric teachings in a
negative frame of mind rather than being receptive
and impartial.
If you read a good amount of Heindel’s writings,
it is difficult not to be impressed by his clarity,
rigor, and intellectual integrity. In the final analy-
sis, whether Heindel is the first to make public a
particular occult truth is beside the point. If you
seek such truths, who gives them is of less impor-
tant than that they are being given. Persons like
Heindel are messengers. We esteem them for the
message they deliver. If they are virtuous persons,
as Heindel clearly was (moral development is his
overriding concern), we are all the more apprecia-
tive and inspired. Heindel simply asks for a fair
reading—one that is not interpreted through the
lens of preconception or prejudice.
The following quote from Heindel’s Letters to
Students (#83) directly addresses your concerns,
and also reflects on the character and trustworthi-
ness of the one you are calling into question:
What, then, is the way to the heights of religious
RAYS 04
29

Page 3
realization, and where may one find it? This seems
to be the next logical question. The answer to it is
that it is not found in books, either my own or any-
one else’s. Books are useful in so far as they give
us food for thought on the subjects dealt with. We
may or may not come to the same conclusions as
the writer of the books, but so long as we take the
ideas presented into our inner being and there
work over them carefully and prayerfully, whatev-
er comes out of the process is our own, nearer the
truth than anything we can get from anyone else or
in any other way.
The within then is the only worthy tribunal of
truth. If we consistently and persistently take our
problems before that tribunal, we shall in the course
of time evolve such a superior sense of truth that,
instinctively whenever we hear an idea advanced,
we shall know whether it is sound and true or not.
The Bible in a number of places exhorts us to
beware of all kinds of doctrines floating about in
the air because many are dangerous and unsettle
the mind. Books are launched on the market which
advance this, that, or the other system of philoso-
phy. Unless we have established, or have started to
establish, this inner tribunal of truth, we may be
like the lady referred to above—wandering about
from place to place, mentally speaking, all our lives
and finding no rest, knowing little more at the end
than in the beginning and perhaps even less.
Therefore my advice to the student would be
never to accept or reject or follow blindly any
authority, but to strive to establish the tribunal of
truth within. Refer all matters to that tribunal,
proving all things, and holding fast to that which is
good.
Until we have developed this interior tribunal, it
will be impossible for us to confirm the truth
claims for any proposition. The doubts we express
are then, finally, self-doubts, due to lack of suffi-
cient self-knowledge, for which experience, rigor-
ous self-examination, and prayerful meditation are
the antidotes.
P
LANETS AND
H
EALING
Question: I am very interested in your article
called “The Ductless Glands” that I was reading in
your online magazine. In that article the writer dis-
cusses the ‘seven roses’ upon the cross of the body
and their relationship to six of the planets.
I was recently given information by my spirit
guides on a new form of healing called Subterfuge
Organic Healing which means...going around a
problem and using the hidden, unseen, but com-
pletely organic parts of nature to alleviate all con-
flict and painful circumstances within the human
body. The shortened name will herein be called
SOH. And what my guides want me to use are
seven of the planets. Each of these planets has a
different strength. For example, Jupiter, since it
has so many layers, is utilized in 3 different ways:
As a DIVIDER, it often can separate a disease
from its original source or thought form; as a SIM-
PLIFIER, it can ease rational pain by enabling the
entities involved to go into the light; and as a UNI-
FIER, it helps to bring the body back into align-
ment, helping the meridians to socially fuse their
energies into one line. I am wondering if you have
ever heard about any thing like this before?
Answer: We are not familiar with the alleged heal-
ing method you describe, but Max Heindel does
state that the occult astrologer who is able to work
in harmony with the stellar forces addresses the
ambassadors of the Star Angels of each planet,
directing his petition for the good of others
according to the planetary hours when those stars
have rule. (See the chart in Simplified Scientific
Astrology, p. 192.) However, several comments are
in order: While planetary forces “make things hap-
pen,” they are not the cause of our sickness, nor
are they the cause of our healing. Each individual,
by his thoughts, actions, and lifestyle has created
his present circumstances. For any healing to be
permanent, knowledge of wrongdoing, repentance,
restitution, and efforts to reform are necessary.
One must always proceed with caution when
attempting to work at the nonphysical level of dis-
ease. The word “subterfuge” is not inviting; it
means deception. Who or what is being deceived?
Let it not be you. We know you are well-inten-
tioned, but work with spirit guides requires great
self-understanding, self-control, discernment, and
the ability to “try the spirits,” for such opening of
one’s self can invite forces into his sphere beyond
the point where his individual autonomy can be
exercised.
Ë
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