The three pillars of Knowledge



As is well known, throughout history, all cultures and all human beings have tried to get the answer to these three important questions just mentioned. And there is still research about them in philosophy, in religion, in science and in the most hidden traditions whose roots are in the old schools of wisdom.

The origins of the Universe

Today's science advocates its own ideas that are part of the answer to the first question - where do we come from? They say that our universe was created approximately ten or fifteen billion years ago in what has been called the Big Bang, but they emphasize that it was not an explosion, but an expansion of space that was followed by an expansion of matter. Much later, our earth was created, along with all the planets in our solar system. This happened about four billion years ago. And finally, about two hundred thousand years ago, the man we know was born in Africa - Homo Sapiens - populating from there all the places on earth.

This is a way of responding to the great mystery about our origins, but there are also other answers that come from the different religious traditions of the world. Answers enclosed in the different myths of Creation. In the Judeo-Christian tradition, Genesis, the first book of the Bible, says: “In the beginning God created heaven and earth, and the earth had no form and was empty; and darkness reigned in the face of the deep. And the spirit of God settled on the face of the waters. Ancient Greek philosophers said that "In the beginning was chaos, vast and dark" and that there was "A void from where all forms arose and to which they must return." The Buddhists speak of Shunyata - the Void, and exclaim "To say that it exists is wrong, to say that it does not exist is equally wrong. It is best not to say anything about it. Modern physicists say: “Before there was nothing tangible, it was a quantum vacuum - a sea of ​​potential, but nothing really. Neither matter, nor space, nor time, but something that we cannot describe. The possible worlds moved around the margins of existence, but none had the energy needed to survive.

Then came the crucial moment of Creation that physicists describe as: “Then something irreversible happened. A possible world, a mass of energy taken at random, took advantage of its brief moment and developed a structure. In the blink of an eye, he had escaped its origins. This structure was still circular, closed and without beginning or end. But later, he divided his being into two. One part remained as mass and energy, and the other became space and time. The two were balanced and united and beyond the reach of chaos. Now the universe began to grow ». Our eastern brothers and sisters know from one of their traditions that «Something mysteriously formed, born before heaven and earth, in silence and emptiness, remained alone and unalterable.

Maybe the mother of ten thousand things. The Tao begat the One. The One begat the Two. The Two begat the Three. And the Three begat the ten thousand things. In the Judeo-Christian tradition, Genesis tells us that God said: «Let there be Light, and the Light was made. And he separated the light from the darkness.

And then: "On the second day God divided the world into two - the broad earth below and the curved vault of the sky above." Much later, when the first phase of creation stabilized, life appeared on earth and much after man. Physicists declare that “The forces and particles that created the stars and planets also made our bodies. Our minds and souls were created in the same way, and we became the microcosm ». The Taoists say «Between the Tao of heaven and the Tao of the earth a bridge has emerged: The Tao of humanity - a way of living in harmony with both. The space between heaven and earth is like a bellows. The form changes, but not the structure ». Genesis says about the sixth day of Creation:

«God created man in his own image, in the image of the creative God; And God blessed them, and God said: grow and multiply and populate the earth, and dominate it; and have dominion over the fish of the sea, and over the birds of the air, and over every living thing that moves on the earth.

In all these versions, from the Creation of Genesis to that of the modern physicist, we can see that there is a common pattern. From a vacuum, chaos - to unity - to a polarity - to a multiplicity.

Since ancient times, it has always been said that each myth, each story, can be interpreted at three different levels. This is especially true when we consider the ancient myths of Creation, but we also see it when we delve deeply into our own Rosicrucian history.

The most obvious way to read and understand a story is to consider it in the simplest and most open way. The text tells exactly what it says. Nothing can be added or removed. It's like the article gave a newspaper that recounts something that has really happened. The second way of understanding a story or text is to contemplate it in a symbolic and illustrative way.

In this way, we can verify that the story also tells a second story people, things and facts are symbols of something else, it could be deep forces or processes hidden. Thus the parables of Jesus and many of the ancient legends must be understood.

A third way of understanding a story is to consider it in its sacred and hidden form. Discover hidden messages, written with some type of code that only members of a particular Tradition can read and understand. For example, horsemen read Genesis this way. We can also read and interpret the ancient myths and stories with the help of historical or other knowledge and, thanks to this, we can achieve a more complete understanding of the text from another perspective.

The R + C Tradition

We have contemplated the creation of the earth and of man. From the beginning, or at least, since the Fall, Man has been a man of desire, a being who seeks, a being who investigates his roots and his destiny. This is how religions, wisdom schools and different traditions originated. One of the most important branches of the tradition of Western mysteries is the Rosicrucian Tradition, from which our Order of the Rosicrucian AMORC arises.

Where should we look for our roots? When was the Rosicrucian Tradition born?

The year 1614 was very important in the history of the Order. It was the year in which the world, and especially Europe, had knowledge of the existence of a secret Fraternity that declared to have access to a previous unknown wisdom. In the year 1614 was published Fama Fraternitatis or Discovery of the Very Commendable Fraternity of the Order of the Rose-Cross, although we know that this manuscript had already circulated in 1612, or perhaps before, in 1610. Fame was the first of the three Rosicrucian manifests published. The second was the Confessio Fraternitatis or Confession of the Commendable Fraternity of the Very Honorable Order of

the Rosa-Cruz written and addressed to the educated people of Europe, which was published in 1615. These two works were followed in 1616 by a third treatise written in a very different style Chymische Hochzeit or The Chemical Weddings of Christian Rosenkreutz .

Before trying to find the roots of the Rosicrucian Tradition, let's listen to the words of Johann Amos Comenius, who belonged to the Rosicrucian circle of the seventeenth century. It says so:

If a Universal Wisdom light could come on, it could expand its rays throughout the world of the human intellect, just as the sun shines when it rises and walks east to west, awaken the joy in the hearts of men and transform their will. Since, if they really saw their own destiny and that of the world, clearly before them in this supreme light, and learned to use the means that would infallibly lead them to good ends, why would they not use them?

We have dated the three manifestos at the beginning of the 17th century, but was it something completely new or did it come from the same source from which this Tradition was born? Fame gives us the answer, when he says that Brother CR traveled through many places and countries, expanding knowledge and growing in wisdom. He also says that in his travels he discovered Magic and Kabala. The question we must ask ourselves is what were the traditions that Brother CR used as the basis of the Fraternity. We could consider these traditions as pillars of knowledge and wisdom that provide a firm foundation for the building of our own Rosicrucian Tradition, and hence, for our AMORC Order.

An alternative to these three traditions is to consider them as three strong threads that remain intertwined forming a golden cord the Rosicrucian Tradition - a firm and solid cord whose evolution we can follow in the coming centuries.


The first, and perhaps oldest of the three pillars of Tradition, is Gnosticism. It is very important to know the meaning of the term «Gnosticism». We often find this term related to Gnostic groups or sects with a special cosmology and theology. But in our Tradition, we use this term in its most fundamental meaning. The term Gnosis means knowledge and refers to an internal knowledge that nobody can give us and that cannot be acquired by reading. It is a deeper knowledge that comes in the form of a revelation. You have to open up to him, wait for him. Maybe then we get the revelation. This revelation is the awakening of the divine spark, of that spark that every human being has. But we have to be awake and aware of it. In doing so, we become aware of the fundamental duality or polarity between the spiritual and the material that exists both within us and in our world.

Adam and Eve were perhaps the first Gnostics in history. After the Fall, they kept within themselves, in the deepest part of their being, a distant memory of their previous life. A memory that has persisted in all human beings since then. Therefore, the Gnostic impulse is as old as humanity. It is the basic impulse that causes us to reflect and meditate

about what it means to be a human being and that forces us to question the next phase of the triple question: Where do we come from? Why are we here? and where do we go? If we deepen these three questions seriously and truly, we will open ourselves through reflection, contemplation and meditation, to a state of grace where we can reach revelation, Gnosis. Sometimes this grace and this internal union takes place spontaneously, without any personal preparation. It can follow a deep personal crisis or it can be the answer to a

Deep nature experience, such as when contemplating a child or before a piece of art.

Gnosis or Gnosticism is the cornerstone of Mysticism and of all mystical traditions.

There are many parables and legends that speak of this search that prepares us to receive the basic revelation, the awareness of ourselves as beings that contain a divine spark within a material garment.

The descent of the soul to the flesh and its subsequent return is the theme of the Song of the Pearl of the Apocryphal Acts of Thomas. He tells us of a prince who travels from his home in the East to Egypt to «return with a pearl that is there. To achieve this, the prince removes his own glorious robe to dress in the clothes of Egypt. When he is there, he forgets who he is and the purpose of his search. Through a

Eagle, he receives a scroll of secret parchment, asking him to wake up and remember that he is the son of kings. Get the pearl, shed the dirty clothes and embark on the return path guided by the secret parchment. During his return, the jewels and robes that he took off in the different stages of his trip, are restored. «Suddenly I saw the clothes I was made of as if he were looking at him in a mirror… and I saw and met myself through it.” Then he remembers everything and is brought before the luminosity of the Father fully equipped as a royal prince.


Now we are going to address our second Pillar of Knowledge and Wisdom, the Pillar of Hermeticism. In it is the source of many of our Rosicrucian laws. The ancient Hermetic Tradition, almost as old as humanity, comes to us from Egypt and Greece, and raises a very important question in relation to all mystical traditions. The hermetic works that we know as Corpus Hermeticum, date back to a period between 100 and 300 years AD. But we know that a very long oral Tradition preceded the written one, so it is likely that someday documents before existing ones will be found. It is not easy to determine the date of certain traditions or teachings. However, we can see that at present, both in theological investigations, as well as in traditional and historical ones, there is increasing respect for the very long periods of oral Tradition. These long periods are especially important when we examine the most secret traditions of mystery schools that proclaim laws that are contrary to what society was prepared to accept in a given period of history.

As regards the Hermetic writings, we see that these works were attributed to Hermes Trismegistos, name by which the Egyptian God Thoth was known, and also, to an ancient Egyptian sage. Much of the Corpus Hermeticum is written in the form of a dialogue - a dialogue between the teacher and his disciple. In him subjects like the universe and the soul appear; the correspondences between heaven and earth; God and man; the forces of nature that man has to learn to use; Chaos and darkness as sources of life.

The Corpus Hermeticum is a very extensive and extensive work. Almost everyone has heard of three books that have a special interest for us. The first is the "Tabula Smaragdina" or "Emerald Table, " the second is the "Kybalion, " and the third, "The Divine Poimandres." Let's talk about the first two and also comment on some passages from Corpus. We could say that Corpus Hermeticum, especially the Emerald Table and Kybalion, constitute the basis of the esoteric cosmology of the West, being therefore the cornerstone of the branch of Western mysticism.

The historical roots of "The Emerald Table" are difficult to determine, but there are many fascinating legends about how it was discovered. As one of its sources says, it was found by Apollonius of Tiana, who entered a hidden cave and took the board that was in the crossed hands of Hermes's own body. Another version tells how Alexander the Great found the grave and took the table to Alexandria. First, only Latin versions of it were known, but later Arabic versions appeared.

But let's listen to what Hermes Trismegisto says in the "Tabula Smaragdina"

It is true, without deception, true and true

What is below


with what's up,

and what's up


with what is below,

to perform the miracles of a single thing.

And like all things


of this One Thing,

through meditation

with the One Mind,

so all things created


of this One Thing,

through the Transformation.

His father is the Sun;

His mother the moon.

The wind carries him in his belly,

Your babysitter is Earth.

It is the origin of Everything,

the consecration of the Universe;

its inherent strength is perfected,

If it becomes Earth.

Separate the Land of Fire,

the Subtle of the Rude,


and with great ingenuity.

It rises from Earth to Heaven

and descends back to Earth,

combining within Yes

the powers

both of the Above

as below.

Thus you will obtain the Glory of the Total Universe.

All Darkness will clear for you.

This is the greatest Force of all powers,

because every subtle thing wins

and penetrates

Every Solid thing.

In this way the Universe was created.

From here come many wonderful applications,

Because this is the pattern.

That's why they call me Hermes the Big Three times,

because I have all three parts of the Wisdom of the Whole Universe.

Here the Operations of the Sun have been fully explained.

We immediately understand that this message is not easy to decipher. We need again to resort to the three different levels of understanding, but we also need time to subject it to deep meditation and contemplation. We could get some clarification if we hear certain less known parts of the

Corpus Hermeticum, where some of the messages of the "Emerald Table" are best explained. Let's look at these comments:

“If you do not become equal to God, you cannot understand God; Because only the similar knows or similar. Escape everything or that is bodily, and grow by expanding with the greatness that is beyond measure; rise above time, and become eternal; Then you will know God, think that there is nothing impossible for you either; Consider that you are also immortal, and that you are able to master all the things that are in your thinking, to know all the trades and the different sciences; Find yourself in the lair of every living creature; become taller than all heights, and lower than all heights; Gather within you all the opposites related to quality, heat and cold, dryness and fluidity; Think that you are in all places at once, on earth, in the sea, in the sky; Think that you have not yet been begotten, that you are in the womb of your mother, that you are young, that you are old, that you have died, that you are in the world beyond there. tomb; integrate all this into your thinking at once, all times and places, all substances and qualities and magnitudes together; Then you can meet God. But if you enclose your soul in your body and lower yourself, saying, I don't know anything, I can't do anything, I'm afraid of the earth and the sea, I can't climb to heaven; I don't know what it was, nor what it will be; So what do you have to do with God? Your thought cannot capture anything beautiful and good if you stick to the body, because the worst evil is not knowing God; But if you are able to know God, and you want and expect to know Him, this is the path that leads directly to good; and it is a very easy path where to travel.

Why was this Hermes the Big Three Times? Hermes Trismegistos? A simple explanation would be that he possessed three parts of the primeval wisdom. Another interpretation says that it was the third Hermes in the Hermetic tradition. The three worked with the Hermetic teachings, but the third shaped the Corpus Hermeticum as we know it today, indicating three stages of transmission. A third explanation of great interest is what gives name to these three Hermes. The first is the Egyptian God Thot the God of all hidden knowledge and knowledge. The second Hermes is Akehnaton, the great Egyptian pharaoh whom we consider as a distant Father of our Rosicrucian Order AMORC. According to this explanation, the third Hermes would be Apollonius of Tiana, who discovered the table inside a cave. There is also a fourth interpretation for the name Tres Veces Grande, which tells us about the

three great events that Hermes Trismegistos experienced throughout his life related to the tradition of Akhenaten. The first when he witnessed the installation of Akhenaten as Grand Priest of the mysteries. The second when he himself assumed that position after the transition of this pharaoh. And the third, when he installed his successor. We have dealt with some of the most important aspects of our Pillar of Hermetic Knowledge. There is much more to discover. A commentator of Corpus Hermeticum and its long history says the following:

It seems to me that these esoteric treasures have been deliberately hidden over and over again so that the new generations could discover them and try to understand them again. Through this great effort and pressure to understand them, they will get deeper into them.


Now we are facing the third Pillar of Knowledge. In it we can see the word Kabala written. The great cabalistic tradition is the third strand of our Rosicrucian cord. When contemplating this Tradition, we can verify, as we did with the previous pillars, that there is a long history of oral teaching that leads us to the written Tradition, which is quite younger . But although the written Tradition is young, its scholars discuss the age of the main sources of what originally constituted Jewish mysticism, which was adopted with great enthusiasm by both Christian mystics and the most hidden Tradition of the mysteries of the West.

We find arguments both for the early date that places the first written documents around the second or third centuries AD, and for the date that places them later, between the twelfth or thirteenth centuries. But more and more scholars agree that the Kabalistic Tradition has a very long oral Tradition. Some scholars consider the Kabalistic Tradition as a happy marriage between Gnosticism and Hermeticism, but perhaps it is more appropriate to consider it as the godmother and godfather of a very strong offspring or Tradition itself.

One of the mystic Kabbalists expresses his point of view of the world as follows:

“God arranged the order of Creation so that all things were linked to each other. As our sages teach, the direction of the facts in the lowest world depends on the entities that are upon it. There is no blade of grass in the world below that does not have an angel on it, touching it, and dictating it to grow.

If we study the main written sources, we can mention three in a special way:

The "SepherBahir" or "Book of Light", which contains, among other things, references to a cosmic or spiritual tree that symbolizes the flow of divine creative power. It also contains the first explanations that are known about the ten divine emanations, which are said to explain the creation and the continued existence of the universe.

The "Sepher Zohar" or "Book of Splendor." It is a very extensive work that deals with the internal and mystical meaning of biblical texts, especially those extracted from the first five books of the Bible. We also find extensive discussions about the ten divine emanations of God, the Creator. The "Sepher Yezirah" or "Book of Formation", which holds that the cosmos is derived from the 22 letters of the Hebrew alphabet and the 10 divine numbers. Together they make up the 32 paths of secret wisdom. These 32 paths of secret wisdom are found in what is known as the Tree of Life.

We can consider the Tree of Life as a map, as the clear reproduction of Creation, the universe and its different worlds - ranging from the archetypal world, to the world of action and to man. If we examine this tree, we can see that it contains ten Sephiroth.

Sephiroth originally means number or sphere.

We also warn that the 22 paths are among these Sephiroth, which gives us the possibility to orient ourselves in the universe and plan our growth as human beings. It is also the master plan of the Initiatic Traditions that find a safe map to follow in the construction of their teachings and ceremonies.

If we look at the Sephiroth, from the first to the tenth Sephirah, we first find Kether, the Crown, who is said to be "The Divine White Light - the light that gives light to the entire universe." On another level, it is the true being of people or Soul-Personality.

If we follow the pattern of Creation, the second Sephirah we see is Chockmah, Wisdom. It is the first differentiation of Unity, and it is sometimes called the Heavenly Father.

It is convenient to contemplate at the same time the third Sephirah, Binah or Understanding. Binah is considered the Heavenly Mother. Together, Chockmah and Binah, form the first polarity outside the Kether Unit. On a personal level, we can see them as spiritual will, as spiritual purpose and love or deep consciousness.

The fourth Sephirah is Chesed Mercy. Here we find the beginning of the manifestation, the outsourcing of the combined powers in the highest triangle. It is the initial impulse towards the material structure and, on a personal level, we find the strong force of love.

The fifth Sephirah is Geburah - the Fortress, who maintains the primitive forces of degradation and decomposition. It is a necessary complement for Chesed. On a more personal level, this is where we find the will, the necessary force for human accomplishments.

The sixth Sephirah is Tiphereth - Beauty, which is in the center of the Tree. It is called the "Mediating Intelligence" and to it flow the powers of all other Sephiroth, where they remain balanced and sanctified. Tiphereth's vision is the vision of Universal Harmony. For us human beings is the center of ourselves. A quiet point, free from everything, from where we can choose and act, and from where we can, if we find this point, create a firm contact with our Soul-Personality. One of the most important tasks of the Initiatory Tradition is to help us reach this point.

When we reach the seventh Sephirah, Netzah - the Victory - we enter a more tangible region of Creation. Here we will find the undifferentiated soul of man and the collective mind, but also, on a personal level, the feelings of each individual.

In the eighth Sephirah, Hod - the Splendor, we see how the bearers of ideas disappear. It contains form, limitation and discipline. On our personal level, this is where we have the ability to think.

The ninth Sephirah is Yesod, the Foundation. Here are those energies directly underlying the material world. It is a region that we can reach through different forms of meditation, and where we can begin constructive processes of creation. It also represents our subconscious with all its content and processes.

Finally, we reach the tenth Sephirah, Malkuth or the Kingdom. Now we are in the physical world.

Kabbalists consider this Sephirah to be the most complicated. This is where the elements intermingle and produce the stability we know as matter. As human beings, this is where we face our bodies as Temples of the Holy Spirit. It represents both our body and our senses.

We can consider the Tree in many ways, being able to create different patterns.

One especially interesting is to contemplate the three pillars created by the Sephiroth.

We can contemplate them and see that the one on the right, the Pillar of Mercy, could somehow represent Gnosticism.

On the left we see the Pillar of Severity that, from a certain point of view, could represent the Hermeticism.

In the center, we see the Middle pillar, a middle path between the pair of pillars. It is called the Pillar of Goodness, and in a way it represents Kabbala herself for her ability to contain and serve as a guide.

As we have said before, we can find in the tree the map of the different Initiative traditions. If we consider these traditions and their different degrees, we see that they begin their teachings in the sphere of Malkuth, which corresponds to the first degree. They often deal with the most material or tangible aspects of reality in their first four grades. Then, they reach the fifth grade, the first grade of a group of three, on a new level, a level that has to do with the deep aspects of the human being. We can contemplate that these three degrees have their beginning in Tiphereth. The last two degrees, in the nine-degree system, deal with the spiritual aspects of reality and of man, and are symbolized by Binah and Chockmah. Personal enlightenment and all that is beyond the ninth grade, and also the work that is done there in the higher grades, is represented by Kether.

At present, the Kabala, and especially, the Tree of Life, are so well known that, in order to define it, we could use a short poem by the mystic and poet Rumi:

I am not a Christian, I am not a Jew, nor a follower of Zoroaster. I am not even a Muslim. I do not belong to the land, to any known or unknown sea. I do not belong to nature Nature cannot claim me, nor can heaven.

Ni la India, ni la China, ni Bulgaria, Mi lugar de nacimiento no existe Dices que ves mi boca, oídos, nariz – no son míos Yo soy la vida de la vida Soy ese gato, esa piedra, nadie. He arrojado la dualidad lo mismo que una vieja alfombra Veo y conozco todos los tiempos y mundos, Como Uno, Uno siempre Uno

La Alquimia

Ahora, en nuestro camino de regreso a la historia de nuestra época, vamos a volver a visitar el año 1616 y el manifiesto Rosacruz

«Chymishe Hochzeit» o «Las Bodas Químicas de Christian Rosencreutz”. Esta obra, en su nivel superficial, trata de un romance entre un esposo y una esposa que viven en un castillo lleno de maravillas. Pero al mismo tiempo, es una leyenda alegórica sobre procesos alquímicos que pueden interpretarse simbólicamente como una experiencia del matrimonio místico del alma – experiencia que atravesó el propio Christian Rosencreutz por medio de actuaciones teatrales y ceremonias de iniciación en Ordenes de Caballería.

La historia se divide en siete días, igual que el libro del Génesis, siendo éste también el número de las etapas a recorrer en muchos procesos alquímicos que tiene sus raíces en la Tradición Hermética y en «La Tabla Esmeralda». La Alquimia, que también tiene raíces muy antiguas, se convirtió más tarde en una de las formas en que los místicos que pertenecían a la Tradición de Occidente podían expresar esta tradición secreta y, al mismo tiempo, protegerse a sí mismos de la iglesia y de la inquisición.

Sin embargo, es cierto que existía una alquimia exotérica y otra esotérica.

La primera trabajaba con la materia y trataba literalmente de convertir el plomo en oro, pudiendo ser considerada como una importante predecesora de la ciencia química de hoy día. La segunda trabaja con los aspectos internos del hombre, siendo un sistema de iniciación y de psicología interna.

«Las Bodas Químicas» expresan claramente, de forma simbólica, para quienes fueran capaces de descifrar el mensaje, cómo trabajaba la FraternidadRosacruz con el individuo por medio de la iniciación y de un profundo desarrollo personal. No siempre es f á cil, especialmente en los grados más bajos de nuestra Orden, ser conscientes de los firmes fundamentos en que se sustentan estos tres Pilares del Conocimiento. Esto es debido a que el CordónRosacruz, con el paso de los siglos, ha ido construyendo una Tradición que es única. No somos exclusivamente gnósticos, hermetistas, o cabalistas sino ROSACRUCES.

Pero al mismo tiempo, tenemos que estar profundamente agradecidos a estas tradiciones, sin las cuales no hubiera sido posible que existiera nuestra Orden. Podemos aprender mucho al remontarnos a nuestras fuentes. ¿Pero a dónde conduce un sendero místico como es el sendero de la AMORC? Podemos responder a esta pregunta de manera filosófica o personal. A nivel filosófico, voy a citar un fragmento de un poema del autor ingles TS Elliot, que resume muy bien cual es su meta:

No cesaremos de explorar,

y al final de nuestras exploraciones,

llegaremos al lugar d nde comenzamos

y conoceremos el lugar por primera vez.

A nivel personal, es dif cil encontrar algo que lo resuma mejor que la cita de un fragmento de un discurso del gran l der sudafricano Nelson M ndela que dice as :

Nuestro miedo m s profundo no es que seamos inadecuados, nuestro miedo m s profundo es que somos poderosos m s all de la medida. Es nuestra luz, no nuestra oscuridad, la que m s miedo nos da. Nos preguntamos a nosotros mismos, Qui n soy yo para ser brillante, magn fico con un talento, fabuloso? En realidad, qui n eres t para no serlo? Eres un hijo de Dios. El actuar de forma peque a no sirve al mundo. No tiene nada de iluminado el empeque ecerse tanto para que otras personas a tu alrededor no se sientan inseguras. Se supone que debemos brillar al igual que lo hacen los ni os. Hemos nacido para manifestar la gloria del Dios que est dentro de nosotros. No est solamente en algunos de nosotros; est en todo el mundo. Y a medida que dejamos que nuestra propia luz brille, de forma inconsciente, permitimos que otras personas hagan lo mismo. A medida que nos liberamos de nuestro propio miedo, nuestra presencia autom ticamente libera a los dem s.

Fuente: Revista Rosa+ Cruz

Oto o 2001 GLE

por Karl-Arne Gustafsson

Presidente de la GL Escandinava

Doctor en Filosof ay Psicolog a

> Visto en:

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