A M O R C
                                - = * = -
                                    _
                                   / \
                          _________\_/_________
                __________\________| |________/__________
________________\__________\_______|@|_______/__________/______________
\________________\__________\      | |      /__________/______________/
 \________________\__________\     | |     /__________/______________/
  \________________\__________\    | |    /__________/______________/
   \___________________________\   | |   /_________________________/
                                \  | |  /
                                 \ | | /
                                  \| |/
                                   \_/

                        THE ROSICRUCIAN ORDER,  AMORC
                        - - - = = = * * * = = = - - -
   known as 'The Ancient, Mystical Order Rosae Crucis' throughout the world

                      R O S I C R U C I A N   F O R U M
                      ---------------------------------
                      October 1981       Vol. 52, No. 2

Is Militancy Mystical?

Dear Fratres and Sorores:
   To the spiritual nature of man, we attribute those virtues which are
indictive of the Divine.  To each phrase of that duality of man which we
recognize, we not only assign differences in substance and configurations,
but the contraries of the notions of our minds as well.  We define the
material side of man as that which is objectively perceptual, that which
can be weighed and measured.  On the other hand, the spiritual is con-
cieved as a intangible, immutable essence, or force which 'acts' upon us,
but which cannot be discerned in the same manner as we discern an arm, a
leg, a tree, or rock.  To the material and finite, we also attribute
weaknesses, imperfections, errors, and where man is concerned, willful
misconduct, moral wrongs or sins.  Thus, while the material side of man,
in his general opinion, is not intrinsically evil, it has the potential
of becoming so.

   Conversly we concieve or think of the spiritual or soul nature of man
as the contrary of evil - as having such virtues as creativeness, omni-
science, and consistency in its nature, that is, the spiritual side of
man is not only conceived as perfect and infallible, but as incapable of
being other than that.  Obviously, then, the spiritual content of man and
of existence is the 'ideal' towards which those who seek a better and
higher life aspire.  This aspiration consists either in endeavoring to
check any tendency in the mortal man to decline or to degrade to a possible
evil state, or it consists in the mastery of those imperfections of the
outer self, of which we are personally aware.

   Consequently, the spiritually motivated man or woman - the 'morally'
good individual, in our general opinion - is one who displays those
virtues we conceive as being of the nature of the Divine.  If you want to
sum up what you think constitutes the spiritual being - the one who
reflects the qualities of soul - ask yourself what you think or believe
are the virtues of a "goodly life."  If you honestly believe, for example,
that they are 'justice, kindliness, tolerance, honesty, fortitude,
veracity,' and 'humility,' then all those possessing such qualities are
masters, avatars, or saints, or whatever term you use to designate a
mortal expressing spiritual perfection.

   The average man and woman would unfortunately never attribute to such a
spiritual character the quality of 'militancy.'  A militant attitude is
one displaying combativeness, a desire to do battle or content with
persons, things, or conditions.  Whenever a person reveals such a
disposition, he is frequently shamed as having fallen from a lofty perch,
or from the spiritual standards which men have established.  Those who
abhor a militant spirit upon the part of another who seeks to follow the
spiritual inclinations of self do not realize the injustice they are doing
him by their criticism.  They are asking him in so many words to live as a
mortal, as a human being, having a body with all of its appetites and
desires, and with the imperfections of the physical self, in a material
world, governing himself by the spiritual and moral motives of self; but
at the same time, they wish to deny him the means of 'opposing' the so-
called evil forces and temptations with which the body can and does become
afflicted.  It is like telling a man: "You know that fire is destructive
if not controlled or surpressed, but when you detect a fire, it is mis-
conduct for you to exert yourself physically, or resort to any manual means
of extinguishing it."  In effect, they are saying to such an individual:
"Your knowledge of the destructive nature of uncontrolled fire should be
sufficient.  Any physical effort to put it out or to combat it is un-
becoming and beneath the dignity of your knowledge."  One might respond to
false reasoning by saying: "Of what use is the knowledge if it cannot be
demonstrated or used effectively?"

   There is a very definate distinction between 'knowledge' and 'wisdom.'
The former is perception and comprehension, and the latter is the experi-
ence derived from 'applying' knowledge.  No man is truly wise who just
knows.  To be wise, one must be able to know and 'to do.'  Thus one who has
the spiritual insight to know the difference between right and wrong has
the power to intervene, to prevent actual or anticipated wrongs or injusti-
ces.  If he doesn't do so, he himself commits a wrong.  'Omission' is as
great a sin as commission.  The former is negative and the latter positive
- in effect they are the same.

   Thus the spiritually inclined person, the morally circumspect individual,
and the kindly person likewise must often be 'millitant.'  There is a norm
to go by in determining whether militancy is being displayed rightly or
wrongly.  One must only ascertain the motive for becoming militant.  If one
is militant when acquiring what he does not need for himself or those
dependant upon him, or if the same end can be accomplished without resorting
to force or combat, he obviously is not consistent with the spiritual
qualities of his being.  If one, however, is militant in preventing abuse
of the rights and of the virtues of self and of others, he then is applying
his objective material powers in a manner to further the divine dictates of
self.

   This matter really goes back to the fundamental principle of human
individuation, or 'personal will.  Either man has the right, because he has
been given will, the power to think and 'act' according to the spiritual
urges of himself, or his will is a fault of his nature and it should be
suppressed.  If the later is the case, then man is but a spiritual puppet -
and subject to inexorable fate.  Since all men have will, we are obliged to
assume that it is a natural faculty of man.  Therefore, man is justified in
expressing it to act in a militant manner to further his realization of the
spiritual.

   What manner of man would he be who would stand idly by and see a small,
innocent child abused by a brutal adult, merely because he would not become
'militant' in combating justice?  Could any normal human being witness such
indifference or disregard of justice by another and sanction it in his own
mind as "spiritual conduct" simply because the indifference or disregard of
justice by another and sanction it in his own mind as "spiritual conduct"
simply because the indifference was motivated by a pacifist attitude?  What
purpose is served, for example, by one refusing to militantly defend his
own name and character against gross defamation?

   Even grain has to be threshed to seperate the kernals from the chaff.
Force, after all, is 'positive action.'  Force in itself is not a wrong or
an evil, as so many people are wont to believe.  The end which force serves
must be analyzed and judged as to whether it is rightfully or wrongfully
exerted.  The little seed that finds soil in the crevice of some concrete
walk must 'combat' tremendous odds to survive and to 'grow.'  It uses force
to spread out, to crack and push up and away from its roots and tendrils
almost unbelievable weight in proportion to its size.  Its persistence
indicates a will or 'intelligence' inherent in the seed, which militantly
seeks to overcome the opposition of environment to its higher purpose.

   To be militant for a cause of 'righteousness' does not imply that one is
intolerant of the differences in opinion.  Militancy and tolerance can be
displayed concomitantly by a human being, for they are not fundamentally in
conflict.  We can tolerate anyone's opinion, no matter how diverse from our
own, and yet be ever-ready to combat any opinion or act which attacks 'true
spiritual values.'  It is folly to compel tolerance of wrongdoing or
injustice, or to demand it as a code or to expect it.  In fact, there can be
no true tolerance of injustice, for such would amount to a tacit approval of
misconduct.

   It requires courage to oppose the weaknesses of the flesh and to "fight"
for the supremacy of one's spiritual and cosmic urges.  Many persons will
not make the effort to do so, and they prefer to submit to their somatic
weaknesses.  If this tendency is permitted, we would have a great degra-
dation of humanity, which would amount to committing a sin against self, in
the mystical sense.  If we discourage those who would apple force to sup-
press and remove wrongful forces, or if we define the spiritual nature as a
'sanctimounious complacency,' we are contributing to the prevention of the
manifestation of the spritual nature of man.  'Stand up and fight for what
is right!'  Be governed at all times in such a fight by the consciousness of
the inner dictates of self.  If you have a true sense of righteous indig-
nation, allow that urge to transmute itself into a power, a force that moves
you to act in behalf of the spiritual, the moral, and the right.

   Do not take refuge within yourself, by pulling the shades of indifference
and intertia over your consciousness.  Every spiritual teacher, every
avatar, every master, everyone who seeks to be one of these, and all worthy
of the title of even a true neophyte must 'fight for right.'  Evil exists
only in man's conduct, in his violation of spiritual and natural laws.
These violations must be stopped, not by 'wishful thinking,' not even by
prayer alone.  God has made up an instrument of His power.  Let us use it,
let us prove that His laws have not been in vain by making us a being
capable of thinking and acting.

                                       Fraternally,

                                       Ralph M. Lewis

                                       Imperator