The Mystic And The Occult In Max Heindel’s Writings
MYSTIC LIGHTThe Mysticand the Occult inMax Heindel’s WritingsPart 5NE WOULD EXPECT the two volumes containing Heindel’s answersto student’s questions to have manyreferences to the occult becauseintelligible information pertaining tothe higher worlds is being sought.In Rosicrucian Philosophy in Questions andAnswers, Vol 1 (1Q&A) occult is used forty-threetimes, mystic is used nine times. The author dictated the text of this book to a stenographer in 1910as he read questions from slips of paper submittedduring his earlier lecture tours. We learn that theBible translators “possessed no occult knowledge”(40), but the occultist “has the key” to the Bible’smeaning (149). In “pearls of occult truth are hidden what are often hideous garments” (156). Alloccult schools are divisible into seven, one foreach class [or Ray] of Spirits (47). In answeringone question on the rejection of Cain’s offering,Heindel narrates part of the “legend of the occultfree masons” (175). The reader is told that “Thefeasts of the year have the very deepest occult significance” (178). This is Heindel’s earliest description of events for which he later gave a “mystical”interpretation (Easter and Christmas). As observedwhen studying these two events, mysticism doesnot give interpretations, certainly not scientificexplanations, as Heindel does in both of theseshort studies. Moreover “occult tradition” requiresthat Easter, a “moveable feast,” be held on a daythat satisfies three criteria (2Q&A 449).What are “blind laws” to the materialist theoccultist sees as great Spirits (1Q&A 179). Heindelis implying here that the occultist possesses eso-O8Drey Principia, Jacob Böhme, Amsterdam, 1682, Universitätsbibliothek HeidelbergUnder Rosicrucian inspiration, Jacob Böhme’s mystic visionscontained true occult knowledge. Above, Father, Son, andthe Holy Spirit correlate with Chaos, Cosmos, and Creation.teric knowledge because he sees and hears in theinvisible worlds. Then he processes his supersensible visions and auditions with logic and reason andarticulates his conclusions. Higher “senses or[clairvoyant] faculties are the means of investigation used by occultists. They are their ‘opensesame’ in searching for truth” (Cosmo 34). In reference to the “music of the spheres,” Heindel says“the occult scientist hears it” (Cosmo 122).We have previously traced the etymology ofRAYS 01
occult. The root of this word is Latin cultus, whichual they observe is “occultly inspired” (534) by anmeans care or cultivation, and derives from colere,“occultly informed Catholic Hierarchy” (537)meaning to till or cultivate (the earth). The original which was in possession of “occult facts” (536).meaning of cult is “a system of religious worshipIf the Rosicrucian initiations “endeavor to blendor ritual.” When it became expedient to conceal or the mystic with the occult” by “directing attentionobscure that system, it was occulted or hidden. to the Christ,” “a little more stress is laid perhapsWhat is spiritual is by its very nature hidden or upon the mystic side” because Christ is the embodoccult. When Max Heindel seeks to reveal facts iment of the Father’s love for his children, humanpertaining to the spiritual worlds, his explanations ity (229). And since Christ Jesus is the ideal of theare occult and yet they are accessible to reason. Fellowship student, “perhaps” this point aloneThey are not perceived but conceived. For would explain Heindel’s calling the Fellowshipinstance, it is “patent to the occultist” that wars “An Association of Christian Mystics.” The factserve a positive purpose of cleansing theremains that the Teachings are fundamentalblood of the races (1Q&A 205). Thisly occult in nature. For example,Inaction can be seen and proved bywhen “the light of occultism” isthe occultist. His explanationdirected on the problem of soroccult orders, likegives the results of his firstrow, it becomes “one of thetheRosicrucians,musihand investigations.strongest rays of hope to thecal “keys” or incantaIn the second volume ofone who is blessed with thisQuestions and Answers, comknowledge” (73). Moreover,tions are intoned atpiled by Mrs. Heindel andprecisely because the occulteach degree.copyright in 1947, occult is usedstudent has chosen consciously tosixty times and mystic twenty-fourpursue the straight and narrow path totimes. In her prefatory remarks, Mrs. Heindelthe Kingdom of Heaven, he may expect anwrites that the book contains “much valuable acceleration of trials and may regard them as aoccult information.” Again we cite a few of the “sign of progress and a cause for great rejoicing”more notable instances of the two terms in context. (LS #72, “The Reason for the Trials That Beset theOne who has esoteric understanding of the sig- Occult Student”).nificance of the initials INRI has the “occult key toThe truths of the Rosicrucian Cosmo-Conceptionthe mystery of crucifixion” (256). Mysteriesare described as “mystic teaching” (89). Again weremain obscure, mysterious, until, as His disciples encounter a substitution for the more common andtold Jesus, one can speak plainly, rather than figu- fitting occult, since the teachings can only beratively, about a matter. Heindel usually implies, called mystic in that they are not obvious. But theirand sometimes explicitly states, that the occultist is clarity and intelligibility more correctly identifyin possession of positive clairvoyance and clairau- them as occult. Likewise, the term “mystic reason”dience. For instance, the “occultist sees” blood as (276) couples antithetical concepts. And the “mysa gas inside the body (257). “In occult orders, like tic significance” (337) of Jesus apparently eatingthe Rosicrucians,” musical “keys” or incantations fish and honey is really an occult significance, forare intoned at each degree. Such keys “are used in which Heindel gives an occult explanation.all occult orders and for all occult purposes” (284). Rasputin’s “mystic overlordship of the imperialHeindel quotes a statement that appeared in The mind” (509) is better described as “occult”Theosophist, the official organ of the Theosophical because knowledge and will were used in exertingSociety, written by its editor Annie Besant, that the this influence. Mystics do not control others in thisCosmo “clearly represents a definite occult tradi- “magical” way. As Heindel says, the “true mystic”tion” (461).will “look to the God within and pour himself orWhile the Catholic Church serves the need of herself out in voiceless adoration” (560).mystics by appealing to devotion and faith, the ritMystics, “led by the devotion to Christ, simplyRAYS 019
follow the dictates of the heart in their work oflove for their fellows” (GM 17). On the other hand,“mind is the predominating feature” of Rosicrucianoccultists, who practice the exercises of retrospection and concentration to advance “scientificallytoward the goal of initiation” (GM 19).“Students of the occult philosophies [as WesternWisdom Teachings] ought to familiarize themselves with the astronomical facts so that they maybe able to give an intelligent reason for theirbeliefs” (2Q&A 356). Mystics cannot give “intelligent reasons” for their beliefs because their beliefsare not based on reason but faith, or even indubitable intuition. They may know, but their knowledge is not in a transmissible form. Heindel firmlystates that our duty is to “give a reason for thefaith” which is within us, as St. Paul exhorts us todo (TI 34).Christ’s injunction to His disciples was to preachthe Gospel and to heal the sick. This, not surprisingly, is also the Rosicrucian Fellowship’s mission. The teachings of occult Christianity couldhave been given without a permanent location, butthe Fellowship’s healing mission required an actual site for a healing Temple, a Healing Department,and, at least as originally conceived and used for aperiod of time, a healing facility, called theSanitarium, which opened in 1939. Heindel enunciated occult principles of healing in many forms,including books, lectures, and letters. He knew thatthe Rosicrucian Teachings themselves have a salutary effect on those who try to understand and usethem. “The study of the highest philosophy willalways tend to better one’s health because.themore we know, the better we are able to cope withall conditions” (1Q&A 286).Heindel regarded astrology as critical to effective healing. In fact, “this science is the backboneof the teaching” (Letters to Probationers 35).Obviously mystics do not teach astrology. Holymystics, such as some of the saints of the CatholicChurch, possessed healing powers, but these weregifts of the Holy Spirit and were not the result ofthe systematic application of physical sciences andoccult principles. Heindel believed that “all methods of healing are adequate only to the degree thatthey take into consideration the stellar harmonics10SYMBOLISM FORTHE ROSICRUCIAN INITIATIONBoth the occult and mystic paths of initiation transmute theunused sexual energies by raising them through the head andheart, respectively, resulting in the ability to speak the creative word, symbolized by the trumpets. The Rosicrucian initiation aims to balance the head and heart paths, as shown bythe heart within the winged (etheric) sign for mental Mercury.and discords expressed in the wheel of life—thehoroscope” (TI 159). The Rosicrucian system ofhealing is based on “a knowledge of the planetarydisharmonies which cause disease and the correcting influence” (TI 160).For Heindel knowledge is absolutely therapeutic. The imperative in the old mystery schools to“Know Thyself” is the Rosicrucian student’s firstpriority. Knowledge and health are intimatelyrelated: “Disease is a manifestation of ignorance,the only sin, and healing is a demonstration ofapplied knowledge, which is the only salvation”(TI 131-132). These are categorical terms!Heindel’s enthusiasm for astrology knows nobounds. It “helps as nothing else can in the development” of the supreme virtue of love (RM 61).This is certainly not a sentiment or propositionRAYS 01
advanced by a mystic. Astrology teaches understanding and understanding promotes fellow feeling and forgiveness, as in “to know all is to forgiveall.” While the material astronomer regards thezodiacal constellations as aggregates of chemicalelements, “to the occultist the twelve signs [starclusters] of the zodiac are the visible vehicle of thetwelve Creative Hierarchies” (RCL 170). Ordinaryhumanity directs prayers to God which “at the present time are mostly selfish and ignorant.” If theyare answered, it is generally by invisible helpers.The “occult astrologer, however.addresses theambassadors of the star-Angels directly andobtains his desires more easily” (1Q&A 324).We are now in a position to conclude our studyof Heindel’s thought relative to his own mystic andoccult tendencies and his writing on these two lifeorientations. That both are vital approaches to theone Reality is shown by the Rosicrucian symbolism that is depicted on the cover of most editionsof Heindel’s books published by the Fellowship.The two streams of evolving humanity are designated by the lamp and the heart. The creativepower of the occultist ascends directly to the headwhere the intellect is developed. The creative forceof the mystic ascends through the heart. The headpath is considered positive (nine rays issue fromthe lamp) and masculine (right side), while theheart path is negative (the heart is shown emanating eight rays) and feminine.The union of the head and heart signify thePerfect Man (Human) and it is the ideal of theRosicrucian Fellowship, as it is the purpose ofHeindel’s central work, the Cosmo (18), to promote this union. Even so, its author stated that thepublication of this book “marked a new era in socalled ‘occult’ literature” (RM 11). And theFellowship teachings are preponderantly occult,intended for the intellectual needs of the Mercury(hermetic)-oriented seeker after wisdom. Whilethe Cosmo is not “the ultimate of occult knowledge” (Cosmo 8), it is the most comprehensivevolume of occult knowledge specifically formulated for the developmental needs of Western humanity. Heindel himself sets the keynote by defining“the first and central requisite the aspirant to occultknowledge must possess—an unswerving desire, aRAYS 01burning thirst for knowledge” (Cosmo 22). Thisburning thirst characterized the author’s own questfor the teachings embodied in in the Cosmo.However, “the supreme motive for seeking thisoccult knowledge must be an ardent desire to benefit humanity” (22).The Cosmo is “only for the [then—1910] few”who have “freed their minds from the shackles oforthodox science and religion” and are ready toaccept its truth “until they have proven it wrong”(RCC 514). Those who free their minds in pursuitof truth will find it, and that truth will make themfree. For it teaches them “how to escape [all formsof] restraint by mastering self” (TI 143).For the occultist, it is not enough to say, as doesthe mystic, that he believes. He must know, and hewill know—“there can be no question” (Cosmo47). When Carl Jung was asked why he believed inthe human soul, he replied, “I don’t believe, Iknow.” The occult path is often characterized ascold and heartless. Yet most who pursue it sooneror later realize that they are seeking to fulfill theFirst Commandment of the Christ—to love theLord God with all their mind. The mind is givenhumanity to know the deep secrets of God and inso doing to better give God glory. Knowledge maypuff up—if it is personal knowledge. But wisdom,by its very nature, is mind identified with livingtruth. It is soulful participation in the being ofcelestial Beings, who are expressions of the“thoughts” of God. As Max Heindel writes:“Wisdom, wisdom everywhere! So grand, so greatthat one who looks with an observant eye is filledwith amazement and reverence” (Cosmo 79).While mystics obtain their clairvoyant faculty asa gift from Jehovah, “trained occultists” acquiretheir extrasensory powers “by their own will” (RM74). Speaking of his fellow occultists, Heindelwrites “self-mastery is our goal, and not masteryover others” (RM 74). This is the motto of the ethical occultist.The mystic is a poet. He lives and comprehendsintuitively, unmediated by sequential reasoning. Heknows analogically, in a fell swoop. The archetypalmystic bypasses the Holy Spirit and on Seraphimwings flies directly to the heart of God, to the center of universal Love abiding in the World of Life11
12 Philosophical Research SocietySpirit. At the same time, the mystic path is fraughtwith its own perils. Since the heart-based aspirantis steeped in emotions and is both subject to greattemptations and, lacking in knowledge, he is preyto every kind of illusion and deception.The mystic ignores and even seeks to escape theconscious personal self, which attempt oftenresults in his becoming more (not less) involved insubjectivity. He may also try to dissociate himselffrom the dense physical body through variousascetic practices in an after-echo of his mysticEastern brothers. But the occultist subdues anduses the personal self as a tool. Self-mastery is hisgoal, not self-cancellation (Cosmo 273).It was Fellowship practice during Heindel’stenure to hold weekday classes for intellectualnourishment and Sunday evening addresses devoted to the heart’s development through ardent exhortations, which were meant to apply to the speakeras well as his listeners. In other words, Heindel’svehemence on certain points stemmed from theirpersonal relevance to his own experiences—be itEastern breathing methods (he tried them); to theevils of a carnivorous diet (he partook of meat untilhis mid-thirties); to conservation of the sex force(which up to a crisis point of radical conversion,again in his mid-thirties, he did not observe).Heindel was a man of action. His actions wereinformed by what he knew, and he suffered fromwhat he didn’t know. The need to know, first-hand,was a driving force in his life. He was a pioneer, anexplorer; he needed to get to the heart of a matter,to master a skill (be it printing, navigation, ormechanics); to know the principle behind the manifestation—be it gravity, electricity, harmonics, thephysics of light and color, crystallography, cryogenics, etc. After all, he was a self-confessed spiritual son of Lucifer, Cain, and Hiram Abiff. Hewas an epigeneticist, a creator. For him it did notsuffice to have Solomon’s wisdom that can drawthe blueprint, conceive the archetype for theTemple, but cannot build it with earthly materials.For that the wisdom of Solomon had, reluctantly,to defer to the practical expertise, the “masonic”experience, of Hiram, the master builder, the architecton. There is, in other words, a wisdom that isnot from above, that does not pre-exist but must beThe Jewel of the Rose CroixThe pelican, wounding itself to feed its young, symbolizes:(1) the Solar Christ whose light rays “feed” the seven planets,and (2) the Incarnate Christ, whose blood redeems sevenfold(by planetary Ray) humanity. In Masonic symbolism the pelican’s blood stands for the secret Work by which man is raisedfrom the slavery of ignorance to the freedom of wisdom.generated by applying knowledge to human experience in the physical world. The striving to knowis not an end but a means to do better, and to doand be better for others. Here the heart directs theaction; it is not a doing for self.In view of the foregoing observations it mayhave occurred to many readers of this study thatMax Heindel and St. Paul have more than a little incommon, including: a radical conversion to theChristian occult path; an intense desire and a tireless zeal to serve the Lord Christ; the attainment ofinitiate status; the compelling need to bring theRAYS 01
esoteric truth of the Gospel to as many people as ing, and music. This does not diminish the imporpossible; and the commitment to making manifest tance of the mystic venture. But its light is obscured“the mystery which hath been hid from the ages to others who want to participate in the mysticand from generations.which is Christ in you” experience. While the heart’s wisdom and the mind’s(Col 1:26-28). The old man is to be “renewed in clear knowing are both essential for fully develknowledge after the image of Him that created oped spirituality, in the Aryan Epoch emphasis ishim: where.Christ is all, and in all” (Col 3:9-11).placed on the cultivation of reason and the unfoldPaul sought to make public his own special ment of the mind’s potential, which is directedknowledge in a clear manner that appealed to rea- toward the attainment of uttering the Creative Word.son. He was disseminating a new teaching; so wasThe Rosicrucian Teachings are particularly earMax Heindel. Since many others were issuing marked for the disaffected thinker, the rationalistteachings purporting to be true, Paul adjured his beleaguered by the meager offerings of theoreticallisteners to “prove all things and hold fast to that materialism. When the alienated mind is rewhich is good.” These very words enveloped the engaged and opened to the cosmic truths enunciatedtext of the Cosmo’s first twoin Western Wisdom Teachings,editions: “Prove all things”the uncommitted heart mayThe Rosicrucianwas placed as an epigraph andalso be engaged and a workTeachingsareparticu“hold fast.” functioned as aing love for all creation willpostscript.larly earmarked for the manifest as the spontaneousOnecanprovethe disaffected thinker, the desire to improve the lot andTeachings, both Paul’s andadvance the cause, throughrationalistbeleagueredHeindel’s, because they areChrist, of the four life wavesby the meager offerlogical, even if they are occult.evolving on Earth.In other words, according toThe Aquarian Age, of whichings of theoreticalthe world’s thinking, they maythe Rosicrucian Fellowship ismaterialism.be foolishness, but as esotericthe herald, “will bring out alldoctrine, they are wise. Throughthe intellectual and s
the Fellowship’s healing mission required an actu-al site for a healing Temple, a Healing Department, and, at least as originally conceived and used for a period of time, a healing facility, called the Sanitarium, which opened in 1939. Heindel enun-ciated occult principles of healing in many forms, including books, lectures, and letters. He .
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THE OCCULT ANATOMY OF MAN CONTENTS PART I THE HUMAN BODY IN SYMBOLISM PART II THE THREE WORLDS PART III THE SPINAL COLUMN PART IV THE INFERNAL WORLDS PART V OCCULT EMBRYOLOGY PART VI OCCULT MASONRY. THE OCCULT ANATOMY OF MAN PART I THE HUMAN BODY IN SYMBOLISM In Scripture we are told that God made man in his own image. It is so stated not only .
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