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The '''Rose Cross mediation''' serves to train the perceptive [[soul organs]], which allow a conscious [[Imagination|imaginative]] view into the [[spiritual world]]. To do this, the person has to train his soul powers by placing a certain image in the centre of his [[consciousness]] as concretely and vividly as possible and holding it there for as long as possible so that it is not disturbed by other thoughts, but is accompanied by very specific sensations. In the case of the Rose Cross meditation, this is the image of the '''Rose Cross''', a cross made of black, dead wood, from which seven red roses blossom.  
The '''Rose Cross mediation''' serves to train the perceptive [[soul organs]], which allow a conscious [[Imagination|imaginative]] view into the [[spiritual world]]. To do this, the person has to train his soul powers by placing a certain image in the centre of his [[consciousness]] as concretely and vividly as possible and holding it there for as long as possible so that it is not disturbed by other thoughts, but is accompanied by very specific sensations. In the case of the Rose Cross meditation, this is the image of the '''Rose Cross''', a cross made of black, dead wood, from which seven red roses blossom.  
== Building up the Rosicrucian Meditation ==
{{GZ|Imagine a plant rooted in the ground, sprouting leaf after leaf, unfolding into a blossom. And now imagine a human being standing next to this plant. Let the thought come alive in your soul how the human being has qualities and abilities that can be called more perfect than those of the plant. Consider how he can go here and there according to his feelings and his will, while the plant is tied to the ground. But now say to yourself: yes, man is certainly more perfect than the plant; but on the other hand I find in him qualities which I do not perceive in the plant, and through their non-existence it can appear to me in certain respects more perfect than man. Man is filled with desires and passions; he follows these in his behaviour. With him I can speak of aberrations through his instincts and passions. With the plant I see how it follows the pure laws of growth from leaf to leaf, how it dispassionately opens the blossom to the pure rays of the sun. I can tell myself that man has a certain perfection ahead of the plant, but he has bought this perfection by adding instincts, desires and passions to the forces of the plant, which seem pure to me. I now imagine that the green coloured sap flows through the plant and that this is the expression of the pure, passionless laws of growth. And then I imagine the red blood flowing through the veins of the human being and how this is the expression for the drives, desires and passions. I let all this arise as a vivid thought in my soul. Then I further imagine how man is capable of development; how he can purify and cleanse his drives and passions through his higher soul faculties. I imagine how thereby a lower thing in these drives and passions is destroyed, and these are reborn on a higher level. Then the blood will be allowed to be presented as the expression of the purified and refined instincts and passions. For example, I now look in my mind at the rose and say to myself: in the red rose leaf I see the colour of the green plant sap transformed into red; and the red rose, like the green leaf, follows the pure, passionless laws of growth. The red of the rose may now become for me the symbol of such a blood, which is the expression of purified drives and passions, which have stripped off the lower and in their purity resemble the forces which work in the red rose. I now try not only to process such thoughts in my mind, but to bring them to life in my feelings. I can have a blissful sensation when I imagine the purity and passionlessness of the growing plant; I can produce the feeling in me of how certain higher perfections must be purchased by the acquisition of the urges and desires. This can transform the bliss I felt before into a serious feeling; and then a feeling of liberating happiness can stir in me when I surrender to the thought of the red blood, which can become the bearer of inwardly pure experiences, like the red juice of the rose. It is important that one does not unfeelingly face the thoughts that serve to build up an imaginative conception. After having indulged in such thoughts and feelings, transform them into the following symbolic idea. Imagine a black cross. This is the symbol of the destroyed lower instincts and passions; and where the beams of the cross intersect, imagine seven red, radiant roses arranged in a circle. These roses are the symbol of a blood that is the expression of purified, cleansed passions and impulses<ref>It is not important to what extent this or that scientific conception finds the above thoughts justified or not. For it is a question of the development of such thoughts about plants and human beings, which, without all theory, can be gained through simple, direct observation. Such thoughts have, after all, their significance alongside the theoretical ideas about the things of the external world, which are no less significant in other respects. And here thoughts are not there to represent a fact scientifically, but to build up an image which proves to be effective in the soul, no matter what objections occur to this or that personality in building up this image.</ref>. It should be such a symbolic idea that one calls before the soul in the manner illustrated above with a memory idea. Such an idea has a soul-awakening power if one devotes oneself to it in inner contemplation. One must try to exclude every other idea during the contemplation. Only the characterised symbol should float before the soul in the spirit, as vividly as this is possible. - It is not insignificant that this symbol has not simply been mentioned here as an awakening idea, but that it has been built up through certain ideas about plants and human beings. For the effect of such a symbol depends on its being put together in the manner described before it is used for inner contemplation. If one imagines it without first having gone through such a construction in one's own soul, it remains cold and much less effective than if it has received its soul-illuminating power through preparation. During the contemplation, however, one should not call all the preparatory thoughts into one's soul, but merely have the image hover vividly before one in the spirit and thereby let that sensation resonate which has arisen as a result of the preparatory thoughts. Thus the symbol becomes a sign next to the sentient experience. And in the dwelling of the soul in this experience lies what is effective. The longer one can dwell without another disturbing idea interfering, the more effective is the whole process. However, in addition to the time devoted to the actual contemplation, it is good to repeat the structure of the image often through thoughts and feelings of the kind described above, so that the impression does not fade. The more patience one has for such renewal, the more significant the picture is for the soul.|13|229ff}}


==Literature==
==Literature==
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{{GA}}
{{GA}}


[[Category:Initation]]
== References ==
[[Category:Mediatation]]
<references />
 
[[Category:Initiation]]
[[Category:Meditation]]
[[de:Rosenkreuz-Meditation]]
[[de:Rosenkreuz-Meditation]]

Revision as of 14:57, 10 November 2021

Rose Cross with 7 red roses

The Rose Cross mediation serves to train the perceptive soul organs, which allow a conscious imaginative view into the spiritual world. To do this, the person has to train his soul powers by placing a certain image in the centre of his consciousness as concretely and vividly as possible and holding it there for as long as possible so that it is not disturbed by other thoughts, but is accompanied by very specific sensations. In the case of the Rose Cross meditation, this is the image of the Rose Cross, a cross made of black, dead wood, from which seven red roses blossom.

Building up the Rosicrucian Meditation

„Imagine a plant rooted in the ground, sprouting leaf after leaf, unfolding into a blossom. And now imagine a human being standing next to this plant. Let the thought come alive in your soul how the human being has qualities and abilities that can be called more perfect than those of the plant. Consider how he can go here and there according to his feelings and his will, while the plant is tied to the ground. But now say to yourself: yes, man is certainly more perfect than the plant; but on the other hand I find in him qualities which I do not perceive in the plant, and through their non-existence it can appear to me in certain respects more perfect than man. Man is filled with desires and passions; he follows these in his behaviour. With him I can speak of aberrations through his instincts and passions. With the plant I see how it follows the pure laws of growth from leaf to leaf, how it dispassionately opens the blossom to the pure rays of the sun. I can tell myself that man has a certain perfection ahead of the plant, but he has bought this perfection by adding instincts, desires and passions to the forces of the plant, which seem pure to me. I now imagine that the green coloured sap flows through the plant and that this is the expression of the pure, passionless laws of growth. And then I imagine the red blood flowing through the veins of the human being and how this is the expression for the drives, desires and passions. I let all this arise as a vivid thought in my soul. Then I further imagine how man is capable of development; how he can purify and cleanse his drives and passions through his higher soul faculties. I imagine how thereby a lower thing in these drives and passions is destroyed, and these are reborn on a higher level. Then the blood will be allowed to be presented as the expression of the purified and refined instincts and passions. For example, I now look in my mind at the rose and say to myself: in the red rose leaf I see the colour of the green plant sap transformed into red; and the red rose, like the green leaf, follows the pure, passionless laws of growth. The red of the rose may now become for me the symbol of such a blood, which is the expression of purified drives and passions, which have stripped off the lower and in their purity resemble the forces which work in the red rose. I now try not only to process such thoughts in my mind, but to bring them to life in my feelings. I can have a blissful sensation when I imagine the purity and passionlessness of the growing plant; I can produce the feeling in me of how certain higher perfections must be purchased by the acquisition of the urges and desires. This can transform the bliss I felt before into a serious feeling; and then a feeling of liberating happiness can stir in me when I surrender to the thought of the red blood, which can become the bearer of inwardly pure experiences, like the red juice of the rose. It is important that one does not unfeelingly face the thoughts that serve to build up an imaginative conception. After having indulged in such thoughts and feelings, transform them into the following symbolic idea. Imagine a black cross. This is the symbol of the destroyed lower instincts and passions; and where the beams of the cross intersect, imagine seven red, radiant roses arranged in a circle. These roses are the symbol of a blood that is the expression of purified, cleansed passions and impulses[1]. It should be such a symbolic idea that one calls before the soul in the manner illustrated above with a memory idea. Such an idea has a soul-awakening power if one devotes oneself to it in inner contemplation. One must try to exclude every other idea during the contemplation. Only the characterised symbol should float before the soul in the spirit, as vividly as this is possible. - It is not insignificant that this symbol has not simply been mentioned here as an awakening idea, but that it has been built up through certain ideas about plants and human beings. For the effect of such a symbol depends on its being put together in the manner described before it is used for inner contemplation. If one imagines it without first having gone through such a construction in one's own soul, it remains cold and much less effective than if it has received its soul-illuminating power through preparation. During the contemplation, however, one should not call all the preparatory thoughts into one's soul, but merely have the image hover vividly before one in the spirit and thereby let that sensation resonate which has arisen as a result of the preparatory thoughts. Thus the symbol becomes a sign next to the sentient experience. And in the dwelling of the soul in this experience lies what is effective. The longer one can dwell without another disturbing idea interfering, the more effective is the whole process. However, in addition to the time devoted to the actual contemplation, it is good to repeat the structure of the image often through thoughts and feelings of the kind described above, so that the impression does not fade. The more patience one has for such renewal, the more significant the picture is for the soul.“ (Lit.:GA 13, p. 229ff)

Literature
References to the work of Rudolf Steiner follow Rudolf Steiner's Collected Works (CW or GA), Rudolf Steiner Verlag, Dornach/Switzerland, unless otherwise stated.
Email: verlag@steinerverlag.com URL: www.steinerverlag.com.
Index to the Complete Works of Rudolf Steiner - Aelzina Books
A complete list by Volume Number and a full list of known English translations you may also find at Rudolf Steiner's Collected Works
Rudolf Steiner Archive - The largest online collection of Rudolf Steiner's books, lectures and articles in English.
Rudolf Steiner Audio - Recorded and Read by Dale Brunsvold
steinerbooks.org - Anthroposophic Press Inc. (USA)
Rudolf Steiner Handbook - Christian Karl's proven standard work for orientation in Rudolf Steiner's Collected Works for free download as PDF.

References

  1. ↑ It is not important to what extent this or that scientific conception finds the above thoughts justified or not. For it is a question of the development of such thoughts about plants and human beings, which, without all theory, can be gained through simple, direct observation. Such thoughts have, after all, their significance alongside the theoretical ideas about the things of the external world, which are no less significant in other respects. And here thoughts are not there to represent a fact scientifically, but to build up an image which proves to be effective in the soul, no matter what objections occur to this or that personality in building up this image.
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