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L O V E T T P R I N T I N G C O ., C h a r l e s t o n , W. V a .
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I s s u e d zvilh th e P e r m is s io n o f

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S u p r e m e C o u n c il



P r o f u n d is ,


Notice to Members

as the standard MANUAL for use by all Members of AM ORC of N orth America
F irs t Edition, Copyrighted 1918 Second Edition, C opyrighted 1927 by Supreme Council of AMORC

This book is not a S e c r e t B o o k in the sense that it contains any of the Secret Work of the Rosicrucians, but it is a Private Book for Members and those about to form Lodges or Groups. Therefore it is not publicly sold, but may be loaned by a member to anyone who is about to become interested in Rosicrucian affiliation. Always make sure that your book is returned to you. Members may buy more than one copy. Price per copy, by Mail, #2.25; Canada, #2.35; Foreign, #2.40.

The L o v e t t P r i n t i n g C o m p a n y of Charleston, W est V irginia, has the exclusive right to publish Official Rosicrucian books bearing the approval of AMORC. Send for list.



Im p erato rs G reetin g s_____________________________ W liat This M anual Contains_______________________ Prelim inary In stru c tio n s______________________ _ Form s of Membership in AMORC-------------------------PA R T O N E : AMORC and Its O rganization_____________________ P o rtrait of S ir F rancis Bacon--------------------------------P o rtrait of Michael M aier__________________________ P o rtrait of Raym und VI. _________________________ P o rtrait of Dr. H. Spencer Lewis---------------------------P o rtrait of May Banks-Staeey_____________________ P o rtrait of Kut-Hu-M i, The Illustrious-------------------A Modern Alchemist in his L aboratory-------------------P hotograph of F rench Pronunziam ento-------------------The Great American M anifesto------------------------------PA RT TWO : E xtracts from National Constitution of the O rder PA RT T H R E E : Complete O perating M anual of the O rder----------------PART FO U R: General Instructions to All Members----------------------PART F IV E : Special Instruct ions Lor National Lodge (Correspond ence) Members__________________________________ PART S IX : Outline of the National Lodge System of Instruction (with Synopsis of S ubjects)------------------ -----------P A R T SUVUN:

1 2 3 3

5 9 10 11 12 13 14 15 16 17






M,vatic Symbols jmd Their Meanings----------------------vn


T a b l e o f C o n t e n t s Continued


Temple Lectures, M e t h o d s of Instruction (w ith Synopsis of the Nine G rades)___________________ ___69 Temple Lecture D iagram s and E xplanations___________76 Special Subjects and C harts_______________________ ___79 Chystallography __________________________________ ___80 The C harter G ranted to the N ational Rosicrucian Lodge ________________________________________ ___83 The Magnet._______________________________________ ___84 The Evolution of the Cross____________________________87 Sixth Grade H ealing C harts and E xplanations_________89 P A R T N IN E : The M ystery of Dr. John D alton and H is Alchemical Laws, (Laws of P ro p o rtio n )_____________________ _107 S ir F rancis Bacon, F. R. C. (B iographical)_________126 Dr. H. Spencer Lewis, F. R. C. (B iographical)_______128 Numerology and the Real System__________________ _130 PA R T T E N : T H E G REAT W H IT E LO D G E; A ttaining Psychic Illum ination; The Rosicrucian Code of Life, (A Special A rticle )_________________________________ Interesting F acts for Our Members to E xplain to Inquirers About AMORC ______________________ PA R T E L E V E N : Complete Rosicrucian D ictionary__________________ In terestin g Questions A n s w e r e d - ___ _ _ _ _ _

133 153

154 186

I am delighted th at one of our good B rothers has decided to publish an official M anual for our members. I know th a t it is greatly needed and will be sincerely appreciated. Years ago we issued a small, private M anual for our Lodges b ut the issue became exhausted two years ago. The new M anual will take the place of the old one and will contain so much additional m atter th at it will be tru ly a Guide to the W ork and Studies of the Order. N aturally such a book as this m ust be limited in its contents and carefully worded. I t is to be prin ted by those who offer to do this to assist the work of the Order and will, therefore, be a work of love and not purely a commercial proposition. The Order does not p rin t or issue books and this M anual is not, therefore, printed or issued by the Order, b ut by a private concern to whom privilege has been granted to p rin t and issue any official w ritings th at we may find helpful to the members. Such publications, including this M anual, will be sold at nomi nal prices, ju st sufficient to cover the investm ent involved. I look forw ard to the m any benefits th at will come through this book to our members. It should be a weekly guide to the lectures and lessons of every member, and a help to every of ficer of our hundreds of branches throughout the N orth A m eri can Jurisdiction. The m any diagram s and plates have been carefully prepared so as to make plain many points in the lectures of the various grades. Members and Officers will do well to recommend the use of this M anual to all members for it will help in m any ways to promote a better understanding of the O rder and its teachings, and bring a,bout a b etter agreem ent in regard to the terms, rules, regulations and practises of all our work. Therefore, through the pages of this M anual I greet our members and wish them every success and joy in the Glorious Work. In Peace Profound, H. S PE N C E R L E W IS , F. R. C., Im perator.

May 20, 1927.

V I1 1



This Manual contains many helps for the members as out lined h erew ith : 1st. A M anual of the Order generally, its purposes, form a tion, arrangem ent of Lodges, description of Officers, th eir du ties, etc., and the various regulations of membership. This is of unusual value to every member and officer. 2nd. The plates and diagram s used in the various lectures of all the grades. Some of these diagram s are for the members in the National Lodge (as described previously) and others are for members in the higher grades of the Temple Lodges. E x planations of the diagram s are given in the proper places in the weekly lectures. E xplanations of any of them cannot be given to members in advance of their lectures. 3rd. Diagram s and illustrations of many of the symbols used in our O rder and in the ancient teachings of the Rosicrucians and other mystics. These illustrations are for all members. 4th. A Glossary of the principal term s and words used in the Teachings throughout all the grades. I t is not a complete dictionary of all the term s used, for this would require a very large volume and would be unnecessary. Such words as A lchem y are not included, for the definition given in any standard dictionary is identical with the sense in which we use the term . Only where term s have special meanings have we included them in the Glossary. 5th. General instructions which should be carefully read by our members from time to time until they are very fam iliar with them. This will help all of us to give you greater service in the work. 6th. O ther m atter of help to all members. HOW TO USE T H E MANUAL. National Lodge Members should have this M anual early in their studies, preferably with the first or second lesson of the F irst Grade. They should read it through and note what m at ter is indicated for National Lodge M em bers . This will aid them in their lectures. And m atter m arked for All M embers will be of help to them. B ut m atter marked for Temple Lodge M em bers or P o stu lan ts will be of little help u ntil they reach the proper grades of study.
Temple indicated them 1his have had Lodge Members will find many plates and diagrams for them in addition to the general matter. For Manual will serve in place of the many diagrams they to make in their note hooks in the past.

This Manual is divided into several sections and a proper u n derstanding of its plan will greatly help in deriving the u t most benefit from it. T H E FORM S OF M E M B E R S H IP There are two distinct forms of membership in the AMORC of North America, as there are in some foreign Jurisdictions of the Order. NATIONAL LODGE M E M B E R S H IP : This form of mem bership is for those who live in small towns or sections of the country where we have no T EM PL E LODGES, or for those who, because of certain forms of employment or other conditions, cannot attend a T EM PL E LODGE in their locality. N ational Lodge membership means correspondence m em ber ship. By a vote at the National Convention of Rosicrucian Delegates in P ittsburgh, Penna., in the summer of 1917, the National Lodge was established to provide correspondence in struction to those who could not attend the Temple Lodges. Such instruction, sent in weekly lectures and lessons, was especially prepared and contains a sum m ary of the Rosicrucian principles with a wealth of personal experiments, exercises and tests as will make e a c h member highly proficient in the a tta in ment of certain degrees of m astership. The lectures are not the same lectures as given in the Temple Lodges by the Masters, but are under the direction of the Im p erato rs staff. Those correspondence lessons and exercises ((impose 1hree <<R.AI )ES and. cover a. period of practically nine months. Each grade has its own initiation ritual, to be performed by the member at home in his own Sanctum and before his own altar. Such rit.ua.Is are noi like the elaborate rituals used in (he Temple Lodges and conducted by the staff of fifteen Officers in Egyptian form.
National Lodge members pay their dues directly to the N a tional Lodge, located at tin* Supreme Lodge I Icadipia rters. They constitute a very large body of members with their own signs, grips, pass words and benefits. However, they have the privilege of visiting any Temple Lodge on special occiim' oim or i whenever there is a Eenst or General Ceremony, and may util to with a regular Temple Lodge al any time. Member* of the National Lodge and the Temple Lodges alike hold official membership cards, have many signs and symbols in common nml In every possible way are related in membership,

F urtherm ore, N ational Lodge members who complete the prelim inary three grades, covering nine months, and who can not attend a regular Temple Lodge for any good and sufficient reason, m a y be p e rm itte d to receive the discourses of the higher teachings of the Temple Lodges throughout the Nine Grades, by special arrangem ents. T E M PL E LODGE M EM B EES are those who attend the reg u la r Lodges in the m any cities of the N orth Am erican Conti nent (and Dependencies) and receive the higher teachings from the M asters thereof, after having been initiated in such Lodges. They pay their dues directly to such Lodges and re ceive no instructions by correspondence unless they also join the N ational Lodge. The benefits of Temple Lodge Membership, and association with other members in the study and dis cussion of the lessons, are many and im portant. The m o n th l y magazine contains a list of the im portant Temple Lodges, and others can be located by addressing the Suprem e Secretary. GROUP M E M B E R S H IP consists of membership in the small study groups which are established conveniently in all p arts of the country. New Groups are being constantly organized, and if you do not find one listed in our m onthly magazine which is convenient for you, write to the Suprem e Secretary. Members in these Groups are usually National Lodge Members paying their m onthly dues direct to the N ational Lodge and have no additional dues to pay to the Group. Groups carry on special discussions and have special lectures and other benefits tru ly w orth while to the Correspondence Members of the N ational Lodge. The Groups throughout the U nited States, C anada and Mexico, constitute a chain of active centres covering almost every large county of every State or Province.


E very member of AMORC should be fam iliar w ith the facts of the establishm ent of the organization, its Constitution, and its secret or private system of operation. The widespread confusion in the U nited States because of the popular use of the word Rosicrucian by so m any movements, publishers and small research societies a condition not p er m itted in foreign landsmakes necessary the u n derstanding of the following facts; and we tru st th at every member will refer to these pages in any discussion of the au th o rity and rights of AMORC. The history of the Rosicrucian O RD ER in foreign lands has been well covered in many books of recent years, though all are w arned against giving any credence to the statem ents made in most of the encyclopaedias wherein it is said th a t the Order started in Germany in the eighteenth century and ended there. Such a story has been copied, and re-copied w ithout investiga tion and is w ithout foundation. B ut the real facts, as we have said, have been published in m any books and we need not take space here to repeat the European and O riental origin and history of this very old Order. W e are more concerned with its introduction into the New W orld. We find here, too, many books and records which give reliable and precise details of the coming to Am erica of the first Eosiervician colony from Europe, u n der S ir F rancis B acons original plan, in the year 1694, and th eir establishm ent for many years, first at Philadelphia, then at E p hrata, Pennsyl vania, where, many of the original buildings still stand. The first foundation here in America in 1694 (which left Kurope in 1693) grew into a large and potent power of con siderable im portance in the affairs of the birth of the American nation, as can be seen by records in Philadelphia and W ash ington. lint, the ancient law that each 108 years was a cycle of rebirth, activity, rest and waiting, ina.de the great work in America come to a close, so far as public, activities were con cerned, in 1H01 (10H yen pm after the founders left. Kum pe). Then for mint her 10H yearn the Order in this country was in

its rest period with only certain descendants o f the last initiates passing to one another the rare records and official documents. Then came 19 0 0 -1 0 8 years after the year 1801 -and the time for reb irth and reorganization in a public form was at hand. The story of how our present Im perator, II. Spencer Lewis, was chosen to bear the burden of reorganization, has often been told, investigated, verified and acknowledged by the highest Rosicrucian authorities of E m ope and other lands. H aving had passed to him in the proper way certain knowl edge preserved by the descendants of the first foundation in America, he prepared hi nisei f, 1h rough various courses of study and association with scientific and metaphysical bodies, for the work he was to undertake in 1909. Then in the month of July of th at year he went to F rance where he was introduced to the righ t authorities and inducted into the mysteries and the m eth ods of carrying out his life mission. R eturning to America he held many secret sessions with men and women who had been initiated into the O rder in F rance and In d ia and other lands, who formed with him the first foundation committee. Together they labored for six years so th at in the seventh year of preparation they could announce to the American public the re establishment of the Rosicrucian Order. The first official Manifesto was warm ly greeted by a gathering of over three hundred prom inent students of the ancient Rosicrucian teachings who examined the official papers, seals and w arran ts possessed by Im perator Lewis, and formed the first American Council of the Order. A report of th a t ses sion was sent to France, to the body of men who undertook the burden of supporting the foundation work in America, and a few months later the Grand Council of the Ordre Rose Croix of France sent to the Im perator a paper of sponsorship for the O rder in America. T hereafter fu rth e r organization meetings were held u n til a point was reached when two officials of the International Coun cil of the O rder visited America, approved of the organization as established here, and upon their report to the International Convention in Europe, the American O rder was made an inde pendent Jurisdiction coming directly under the guidance of the Intern ation al Council of the O rder instead of under the spon sorship of the F rench Jurisdiction. And, this gave the Ancient and Mystical Order Rosae Crucis (AMORC) of N orth America a representation in the In te r national Council, in its National and International Conventions and Congresses, and made the Am erican AMORC a p a rt of the AMORC of the world. Therefore, the AMORC is today the ONLY Rosicrucian movement in American having such author ity and connections.
Kill, I here arc. oilier Rosicrucian movements here. They use

the term or word Rosicrucian, which, alone and by itself, is not protected in America. Anyone may use it, unfortunately. B ut none of these Rosicrucian movements or publishing companies or societies use the term R OSICRU CIAN ORDER, nor do they use the title Ancient and M ystical ORDER Rosae Crucis. Ever since the AMORC was organized in America it has made its definite and unequivocal claim of genuineness. Its Su preme Lodge was duly incorporated, not as a society or fellow ship of Rosicrucians, but as The Ancient and M ystical Order Rosae Crucis of the G reat W hite B ro th erh o o d /7 Please note the word O rder and the L atin term Rosae Crucis in the title. Its Colleges and U niversity were also incorporated, and a P atent was secured from the U nited States Government p ro tecting the name and symbols of the O rder in the U nited States and Dependencies. AMORC is the only Rosicrucian movement in North America having a patent on the symbol of the Cross with ONE rose in its centre, which is the tru e ancient symbol of the O rder in all lands. Therefore, AMORC repeats again its statem en t: I t is a p a rt of the international Rosicrucian Order, most Jurisdictions of which use the same name except for slight variations due to t ranslation in foreign languages. It is a p a rt of the ONE and ONLY Rosicrucian ORDER th at is tru ly International. It is I be only Rosicrucian movement, society or body in North America having membership and representation in the Conseil Internationale, A ntiqum A rcanum Ordinis Rubeae Rosae et Aureae C m cis with its international siege social and secre tariat general in E urope and its sacred Sanctum s and monas teries in India and other lands of the Orient, with the Holy As sembly of M asters in Thibet. The AMORC of America there fore* is duly represented in the Internationa] Congresses and Conventions held at stated periods in E urope and adheres to the ancient traditions and customs in all of its standards and practises. This means th at it does NOT publish books claiming to contain the Rosicrucian fundam entals, rituals, secrets, rites or teachings, does not deal with sex problems, sex practises or indulgences under the guise of higher occult teachings, is strict ly non-sectarian, non-commercial, and not affiliated with any secret society, fraternity, fellowship or movement except the internalional Rosicrucian ORDER. If our members will read the foregoing statem ents again they will see that AMORC has never claimed and could not claim to bo connected with the honorable fratern ity of Freemasons, even though that body has in its higher degrees one grade named in honor of the'A ncient R osicrucians; and AMORC is not con nected in any way with any publishing firm, group or move ment UH injuf the word Rosicrucian unless it is also using the Word AMORC and the true patented symbols of the Order. 7


Nothing said herein is intended to cast any aspersions on the work being done by any group of students using the word Rosicrucian to indicate the sincerity of their search for Truth. The AMORC always maintains the attitude of broadmindedness and tolerance toward every person or group of persons seeking to contribute to the uplife of man. And this attitude we desire to have expressed by every member of the Order.


NIU J Ml* JEMA T o n o r





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T r .ES 5 C H O L A ,T R E S CUESAR TITvLOS BE: IH T .H /'t.C MIHI R E S T A N T . 1\)55EBENE IN CHRISTO V1VERE.POSSE MORI M i c h a e l m a i e r v .s comf .s i m p e r i a l s c o n . - is t o r h c t c . m u x s o m . e t m ed ic jn a r y m s DOCTOR.P. C C NOBIL. EXEMPTVS FOB.0UN, MEDICVS CMS, d a ,




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O F T IB IT (B O D -Y U L ) B E L O V E D H IE R O P H A N T O F TH E R . C. ( S kk B r ik f B i o g r a p h ic a l R e f e r e n c e o n P a g e 1 3 5 ) PAINTINO AND PlIOTOQHAPH COPYRIGHTED BY A M O R C


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Issued by the Charter Members of the Supreme Grand Lodge as Founders of the Order in America.

PH OTOG RAPH 98 7, 432






P R O N U N Z IA M E N T O N U M B E R R . . . F . . . R . . . C . . . C O N T A IN E R . ONCE,


C A N S U P R E M E R . C . C O U N C IL E X A M IN E D A N D V E R IF IE D IT .


The Ancient and Mystical Order Rosae Crucis in the United States of America, its Territories and Dependencies, shall be an independent organization operating under its own Constitution. Its purposes shall be the same as those of the Order Rosae Crucis throughout the world, and its Constitution shall be identical in spirit with that which guides and directs this Or der in other lands. The Order in America, shall, however, re tain its fraternal and spiritual relation with this Order in other countries, regardless of its independent jurisdiction, and shall maintain its adherence to the traditional principles and laws of the ancient Rosaecrucians. Since both the ancient and modem form of government of the Order is autocratic in nature, the government of the Order in America shall adopt strictly autocratic principles of govern ment, but because of the necessary division of America into many jurisdictions operating under one American Constitution, the said Constitution shall embody such changes or modifica tions as will properly meet the requirements of this jurisdiction. Therefore it is declared that the attached Constitution, of which this Pronunziamento is a part, was prepared after con sultation of all possible authorities and with proper discussion by all the Founders of the Order in America, and was finally approved and adopted by the Charter Members of the Supreme Grand Lodge in America and shall be adopted and ratified by all Lodges now organized or hereafter to be organized and Chartered by the Supreme Grand Lodge or the Imperator of the Order in America. Decreed and Issued June, 1915, at a meeting of the First American Supreme Council held in the City of New York, N. Y.


nal executive board for the administration of the Order in America, and each Lodge shall have similar Councils for the purpose of fulfilling the laws and decrees of the Imperator, the Supreme Grand Master or the American Supreme Council, sub ject always to the autocratic rulings of the Imperator.
S e c t io n 3

Tlie National Constitution of the Order was drafted from the Constitutions of the Order in Prance and Germany. After a years test of its provisions, the Committee of prominent per sons in other fraternal bodies, that helped to compose the modi fied form, submitted the Constitution to the National Conven tion of Rosicrucians in Pittsburgh in the summer of 1917, w here the Delegates from all Jurisdictions voted upon each Section and Paragraph separately and finally adopted it. Only those Sections of importance to the members and general officers are given here, for the entire Constitution would take too many pages of this Manual: ARTICLE ONE OFFICIAL NAMES AND SYMBOLS.
S e c t io n 1

The Constitution shall constitute the working laws of the Or der in America by which the Imperator, the Supreme Grand Officers, all Grand Masters, Masters and Councils shall be guided. All official Decrees, rulings, laws, proclamations and announcements conforming to the said Constitution shall be is sued in the form of Pronunziamentos by the Imperator, the Supreme Grand Master, the American Supreme Council, Grand Masters, or Masters in autocratic form and shall be obeyed by all members of this Order. ARTICLE THREE FORM OF ORGANIZATION
S ec tio n 1

The name of the Order in America shall be: The Ancient and Mystical Order Rosae Crucis. In abbreviated form the name shall be A.M.O.R.C. of North America. ARTICLE TWO THE GOVERNMENT OF THE ORDER
S e c tio n 1

The Government of the Order in North America shall rest with, and be exclusively in the hands of, the Imperator. He shall be the highest authority, the autocratic executive and the court of last appeal in all matters pertaining to the work of the Order, both spiritual and material. At his discretion he may designate certain powers to his advisory Council known as the American Supreme Council, or to various officers as hereinafter stated ; or he may leave to their consideration, vote or decision such questions, rulings or- laws as he may deem proper, and which may be more efficiently expedited in this manner.
T h e sa id
u c t io n

In order that the dictates of the American Supreme Council and the purposes of the Order itself may be more efficiently executed in the North American Jurisdiction, the said North American Jurisdiction, consisting of the North American Con tinent and all territories, dependencies and colonies or posses sions belonging to or under the direction of every other country or nation on the North American Continent, including the West India Islands, shall be subdivided into Grand Lodge Jurisdic tions as follows: Each State, Territory or Dependency of the United States of America shall be made a Grand Lodge Juris diction ; each and every other country, dependency or possession included in the North American Jurisdiction, as heretofore de scribed, shall be made a separate Jurisdiction in like manner by decision of the American Supreme Council.
S e c tio n 2

The North American Jurisdiction shall consist, therefore, of fifty (50) or more Giand Jurisdictions having definite geo graphical boundaries and united only in submission to this Con stitution and the government of the Order for the North A ineriean Jurisdiction.
S ec tio n 3
L o d g e s slui.ll be. e s t a b l i s h e d in t h e s e J u r i s d i c t i o n s a s h e r e i n a f t e r p r o v i d e d u n d e r Hie f o l l o w i n g g e n e r a l c l a s s i f i c a t i o n a n d w i t h ilie f o l l o w i n g f o r m o f r e g u l a t i o n :

AnuM-icn.il Sii|> reinc C o u n c il .shall c o n s titu te n. n oini



(a) A S u p re m e G rand Lodge shall be composed of the Suprem e G rand Master, the Supreme G rand Officers, the A m er ican Suprem e Council and an unlim ited num ber of B rothers and Sisters. I t shall be the Suprem e S piritual Body for the N orth American Jurisdiction. It may be located in any city of any Jurisdiction of this Order. (b) Grand Lodges shall be founded and m aintained in every G rand Jurisdiction of this O rder in N orth America to the num ber of one G rand Lodge for each G rand Jurisdiction. They shall be granted C harters un d er this Constitution by the Im p er ator in the name of the G rand M aster of each G rand Lodge. Such G rand Lodges shall be subservient to the Im perator, the American Supreme Council and this Constitution. (c) Su bordinate Lodges shall be founded and m aintained in every G rand Jurisdiction of this O rder in North America to an indefinite num ber of Lodges for each G rand Jurisdiction. They shall be granted C harters by the G rand Lodges of their respec tive Jurisdictions issued by the G rand M asters of said Grand Lodges with the approval of the G rand Councils of said G rand Lodges. Such Subordinate Lodges shall be subservient to this Constitution, th eir respective Grand Lodges, and indirectly to the Im perator and the American Suprem e Council. A R T IC L E FO U R NATIO N A L E X E C U T IV E O F F IC E R S
S e c tio n 1

Supreme D ignitary of the Order for America, are granted and set forth in a French Pronunziam ento num bered ' R. F., R. C., No. 987,432 and signed by the G rand M aster and the Officers who conducted his initiation into the sublime m ysteries and teachings of our twelve degrees, and which document and its declarations of sponsorship have been amended and verified by communications to this O rder in America addressed to the various officers of American Supreme Council. The present Im perator of the O rder in N orth America shall hold this position and office u n til his transition to the higher realms, or u n til his resignation is officially accepted by the American Suprem e Council, or u n til he is excommunicated or retired by any recognized and active Suprem e R. C. Council of the W orld. A R TIC L E S IX M E M B E R S H IP.
S e c t io n 1

T H E IM P E R A T O R : lie shall be the Suprem e A utocratic Executive of the O rder in N orth America. His duties and powers shall include those defined throughor# this Constitution and in any am endm ents thereto. He shall be subservient to the Suprem e R. C. Council of the W orld consisting of a duly elected body of Im perators or G rand Masters General of the various Jurisdictions of this Order as now established or which may be established in the various countries of the world. The present Im perator, H arve Spencer Lewis, holds this exalted office by virtue of his election by the Suprem e G rand Lodge of N orth America and this election is ratified by the ratification and adoption of this Constitution by all Lodges now existing in N orth America. Furtherm ore, the present Im perator, Ilarv e Spencer Lewis, was granted the distinction and burdened w ith the responsi bility of being the F irst American R. C. Im perator because of his initiation inlo the Order in foreign lands for the purpose of bringing I hr O rder lo America, and because of the honors be stowed upon him by I he Grand Master of our Order in ranee, which honors, including those of: Prelate of the O rder in lYauce, l<VI|ow of the U.oaneerucian Illum inati of l< Ynnce) and

Membership in the Order shall be strictly lim ited to men and women, 21 years of age or over, who are of good moral habits, who meet the necessary requirem ents as to character and occu pation, who openly profess and declare their belief in God, who subm it to investigation afte r invitation to join the Order, and who are eventually duly elected to the O rder and pass through its initiation in sincerity and hum ility. Amendment 1. Special dispensation may be granted, how ever, by the G rand M asters of each S tate or district, or by the Im perator, for the admission of an applicant of either sex over 18 years of age and under 21 years, whose application has been duly examined and approved by the presiding membership committee of any subordinate or G rand Lodge in their J u ris diction. Such members shall not hold, however, any office until of legal age.
S e c tio n 2

La,cli Lodge shall adopt its own rules as to procedure for in vestigating applicants, and for their election into the Order for initiation. Such rules shall be established and maintained by the Council of each Lodge, which shall appoint a Membership Committee and instruct it. to pass upon and recommend a p p l i cants.

The Col ombe of each Lodge shall be the only exception to the rules of age for admission.
S ectio n

A complete Lofltfe shall connm! of not more than 111 active 21

members and


Officers, making' a total of

S e c t io n 5


active members.

Members may become non-active by non-attendance a t the regular convocations and lectures or degree work, and by not paying dues regularly. In such case they shall rem ain non active until re-adm itted to such degree, in any Lodge, as they last attended and u n til they pay regular dues and attend all work again, provided there is a vacancy in the Lodge to which they apply for admission.
S e c t io n 6

elected at the expiration of th eir terms, or whenever an official vacancy occurs. In the case of a Master, he shall be re-elected or another elected a t the expiration of such term as is decreed m his Charter. No M aster may be elected and installed in any Lodge w ithout the approval of that L odges superior Council.
S e c t io n 4

Officers for new Lodges may be elected by the F oundation Committee. In such case the election m ust be approved by the new Lodges superior Council.
S e c t io n 5

Members may be transferred to other Lodges upon the w rit ten recommendation of their Master, and provided there is a vacancy in the active membership list of the Lodge to which they desire to be transferred. Such transferred members shall lake precedence over all applicants in being adm itted.
S e c t io n 7

Officers in the Supreme G rand Lodge shall be titled with the words Supreme Grand preceding their office title, in G rand Lodges by the word i i G ran d ,? and in Subordinate Lodges by the word W o r th y /7
S e c t io n 6

AM members shall be classed as either active or non-active,

ami in < iI her class must be of good report and record, otherwise * Miry can not. remain as members.
S e c t io n 8

The duties of Masters, Deputies, Secretaries and Treasurers in all Lodges shall be, aside from Ritualistic work, those which usually pertain to the Offices of Presidents, Vice-Presidents, Secretaries, and Treasurers in other organizations.
S e c t io n 7

haeli Grand Lodge' shall have a Council consisting of 14 'l<v,,s 1 1 ,lirr members appointed by the Master, to serve 0lr,(,1|- (,;ir v1 "".y reappoinled. Uaeh Subordinate Lodge shall have a Council c o n s i s t i n g ()11| v o t * | }l e n c j j v e office^ Such Councilors shall b e s d e e l e d b \ I h e Masters of the Lodges.


S uction 1

R itualistic Officers for each Lodge, including the Suprem e G rand Lodge, shall be appointed by the M aster of the Lodge. Each officer shall be appointed for a term of one year from the date of such appointm ent except in the case of an appointm ent to fill a vacancy, when the term shall be for the unexpired p a rt of the term of the Office vacant, All Officers m ay be re appointed for successive terms.
S e c t io n 8

E v e ry Lodge of this Order shall have the customary 14 Offi cers as outlined in the Secret Mandamuses.

S ection 2 ivr T + cers o f each L od "( sl,a11 consist of Master, D eputy 1C ' Master, Secretary, Treasurer, and ten other R itualistic Officers. ne D eputy and the ten Ritualistic Officers of each Lodge shall be appointed or re-appointed by the M aster at the Annual iMection (All the foregoing Officers, except M atre and Lolombe , m ay be filled by either B rothers or Sisters of the Order.)
S e c t io n 3

The titles, conditions of appointm ent, duties, etc of all Ritualistic Officers, shall be as defined in the Secret M an dam uses of the Order.
S e c t io n 9

All Ritualistic Officers, including the D e p u t y Master, Secre tary hikI Treasurer, shall sign an Official Of fi cers Oath m I ho presence of tlu- Master, pledging their allegiance to the Order and Ihe Imperator.


T h e T r e a s u r e r of e a ch operating Lodge shall he bonded in an

The Master,, Secretary and T reasurer of all Lodges shall be



S e c t io n 1

There shall be held two Special Assemblies each year in North America. One shall be the New Yea?* Feast and the other shall be the Outdoor Pete. These shall he Held by all Lodges.
S e c t io n 2

The New Year Feast will oecnr about the 21st of each March, the exact date being proclaimed by a Pronunziamento issued by the Imperator every February. It is to celebrate the New Rosaecrucian \ ear which begins on the minute when the sign A ries rises on the horizon on that day in March when the S un just enters the sign of Aries. (The year 19.16 A. D. corresponds to the Rosaecrucian year of 3269, which began on March 21, 1916, at 1:06 A. M. Eastern Time.) Such New Year Celebrations shall be held in the Temples of all Lodges and attended by the Council, Officers and members of the Lodge and such especially invited guests as are visiting members of the Order and whose presence the Master desires for reasons good and sufficient unto himself. There shall be a symbolical least consisting principally of corn, or its products, salt, or that which tastes most strongly of it, and wine, in the form of unferment ed grape juice, and any other delicacies or refreshments suitable to the occasion. All Officers shall wear their full regalia and all others their aprons or other insignia. There shall be only sacred music, symbolical addresses and sincere re joicing for the New Year.
S e c t io n 3

dependently, to celebrate the laying of the foundation stones of the Great Pyramid in America. Each Lodge shall arrange to go on this day (or the following one, should it rain or be stormy) to an open space in the suburbs of such Lodge, and with prayer and addresses, have each member of the Lodge de posit in one small pile a simple little stone or pebble, symbolical of i "placing a stone for the foundation of the Great Pyramid in America. Full regalia and insignia must be worn by all officers and members. Secrecy of the Fete need not be main tained, but the public or the uninitiated must not be given, in the prayers or addresses, any of the secret work , signs or symbols of the Order. Such a Fete may be held at sundown if desired. ARTICLE SIX TE EN PUBLICITY AND PUBLICATION.
S e c t io n 1

The general propaganda work of the Order shall be Officially conducted by the Supreme Grand Lodge, its Council and its Officers; assisted by a National Propaganda Committee.
S e c t io n 2

Local propaganda work may be conducted by any Lodge, Foundation Committee or Officer only by following the general methods of the Supreme Grand Lodge. All literature or other m atter used in this way must be submitted to the Publication Committee of the Supreme Grand Lodge and be approved by the said Committee. Section 3 All books, pamphlets, treatises, lectures, expositions, and in terpretations issued by any Lodge, Lodge Committee, Officer or individual, purporting to be truly Rosaecrucian or to con tain the ideals, principles or laws of this Order, shall be first submitted to the said National Publication Committee for approval, and, if approved or deleted, will receive the Official Imprint ol* said Committee, vouching for its Official Correctness.

At this New Year Feast it has been customary for the Master to bestow such honorary titles on his members as he may con template, to make new appointments to fill vacancies, etc.
S e c t io n 4

All other regular or special Convocations or meetings of each Lodge are to be postponed in order that the New Year Feast may be held on the day decreed by the Imperator.
S e c t io n 5

^ The Annual Outdoor Fete may be held at the discretion of tiie Master of each Lodge, on or about the 23rd day of Septem ber of each year, the exact day being decreed by the Imperator. It shall be that day when the Sun enters the sign of Libra.
S e c t io n 6 1 his A n n u a l O u t d o o r F e t e s h o u l d be he l d by e a c h L o d g e i n

S* *4 o

We present to our Members a complete Manual regarding the Work, Symbols: and other matters pertaining to our Order. This Manual will answer many questions continually asked and will be a guide for Officers and Members in promptly and more efficiently advancing in the principles of the Order. The mailer has been prepared under the direction of the Im perator and conforms with the National Constitution of the Order as well as the unwritten laws used by the American Supreme Council in its procedures. This Manual should have a careful reading and study, and should be consulted often. PURPOSES AND WORK OF THE ORDER All Applicants for Admissionand in fact, all serious in quirers regarding the Order-- should be correctly informed as to the Purposes and Work of our Order. The only correct way of so informing the inquirer is to adhere to the following statem ents: The Order is primarily a Humanitarian Movement, making for greater Health, Happiness and Peace in the earthly lives of all Mankind. Note particularly that we say in the earthly lives of men, for we have naught to do with any doctrine devoted to the interests of individuals living in an unknown, future state. The Work of Rosicrucians is to be done here and now; not that we have neither hope nor expectation of another life after this, but we know that the happiness of the future depends upon what we do today for others as well as for ourselves. Secondly, our purposes are to enable men and women to live clean, normal, natural lives, as Nature intended, enjoving all the privileges of Nature, and all benefits and gifts equally with all of Mankind; and to be free from the shackles of superstition, the limits of ignorance, and the sufferings of avoidable karma. The Work of the Orderusing the word W ork in an official senseconsists of teaching, studying and testing such Laws of God and Nature as make our Members Masters in the Holy Temple (the physical body), and Workers in the Divine Labora tory (N atures domains). This is to enable the Brothers and Sisters to render more efficient help to those who do not know, and who need or require help and assistance.

Therefore, the Order is a School, a College, a Fraternity, with a laboratory. The Members are students and workers. ^ The graduates are unselfish servants of God to Mankind, efficiently educated, trained and experienced, attuned with the mighty forces of the Cosmic or Divine Mind, and Masters of matter, space and time. This makes them essentially Mystics, Adepts and Magicreators of their own Destiny. There are no other benefits or rights. All Members are pledged to give unselfish Service, without other hope or expectation of remuneration than to Evolve the Self and prepare it for a greater Work. JURISDICTION. The Order in North America is divided in t o a number of Jurisdictions. In the United States, each State is a separate Jurisdiction. The West India Islands form another Jurisdiction, as do Alaska, the Philippine Islands a n d all other Dependencies of the United States. Canada forms one Jurisdiction, but may be divided later into several Jurisdictions. The Country of Mexico, and the several other countries south of Mexico, form separate Jurisdictions. Each Jurisdiction of our Order in North America is under the direction of a Grand Master, who in turn is under the rule of the Imperator (the Supreme Executive for the Order in North America) and the American Supreme Council. The Grand Master of each Jurisdiction has the right and the power to dictate and rule in his own Jurisdiction, in accordance with the provisions of the American Constitution of our Order, and the terms of his Charter and the By-Laws of his own Jurisdiction. He is not affected by the arbitrary or autocratic rulings of any other Grand Master in any other Jurisdiction. Masters of Subordinate Lodges, in all Jurisdictions, have autocratic power within their individual Lodges, limited by the Constitution of the Order, the Grand Master of the Jurisdiction, and the By-Laws of the individual Lodges. Members, belonging to one Jurisdiction, but visiting Lodges in another Jurisdiction, must be subject to the rulings and laws of the Jurisdiction in which they are visiting. Masters, visiting any Jurisdiction, will likewise submit to the r u l e s and laws ol* the Jurisdiction visited, except when honorary e x c e p t i o n s a.re made by the Grand Master of such Jurisdiction. All Jurisdictions, while separate to the extent indicated above, art* uniled under the Constitution, and are not independent , as in some other organizations in this country. MAKING APPLICATION TO A LODGE Men and w o m e n may become Members of our Order through bein^ invited to make Application for Admission, and then hav ing nucIi application passed upon.

The A pplicants must, therefore, bear the burden of Supplica tion. They m ay be invited to make application, but having been invited, and having accepted the invitation to make application, each applicant makes plea for admission, and must h u m b ly seek and pray for admission, as though he or she had not been invited to do so. In other words, the invitation to make application does not indicate th at the A pplicant is desired to such an extent th at supplication for admission is not necessary. When an A pplication blank is given to a m an or woman, with the invitation to make plea for admission, the Member thus invit ing anothei t h u s advise the prospective A pplicant th at adm is sion to the Oid lepends upon A p p lican ts plea and liis or her qualifications , <_id the Member must also make it plain that a Membership Committee will pass upon the application in a fo r mal and regular w a y . Applications which pass the Membership Committee and seem, worthy of fu rth e r consideration will be handed to the Secretary and the M aster shall appoint some Member or Members to call upon such A pplicants (or have them call upon the M embers), and interview them. The said Application blanks are then voted upon by the Lodge or the Lodge Council, and if there are not two or more reason able objections against the admission of the A pplicant ( two black balls cast upon reasonable and sufficient grounds) the said A pplicant is elected to Membership and m ust be so notified; he shall then call upon the Secretary and advance the proper In itiation Fee and be inform ed of the date of Initiation. E N T E R IN G T H E .LODGE ( G uardian's E x a m in a tio n ). In order to enter one of our regular Lodges, each applicant for admission, claiming to be a Member, must submit to an Exam i nation by the G uardian, at the door of the Lodge. This is an ancient custom, and should be rigidly adhered to by all G uar dians, as a m atter of form. In fact, it will be proper for the G uardian not only to dem and the proper Pass W ord from each applicant for admission, as well as a Membership Card, but to test the Members occasionally, as regards the rightful possession of the Pass W ord. The possession of either a Membership Card or the Pass W ord of any Degree, or both, does not constitute a benefit or right by which the possessor can dem an d adm ittance into one of our Lodge Temples. Both, or either of these possessions, may be u n law fully known or owned by a man or woman. It is the duty of the G uardian to learn whether this is so or not.
A legitimate Member, properly possessing a Membership Card, m a y present a Pass W^ord of some higher Degree than that in which he or she ma y be properly registered. Therefore, the mere possession or knowledge of a Pass Word is not sufficient evidence of a Member's standing in 1he Order. This point must be d e t er

mined by each G uardian, to his or her own thorough satisfaction. N aturally, the question arises and perhaps will never be thoroughly settledas to what constitutes thorough satisfaction, in some cases. All th at each G uardian can do, and M U S T B O , is to make himself or herself feel th a t every fair test has been applied, w hen there is any d o u b t , and, if still doubtful, leave the m atter to the M aster of the Lodge, who will make the final test and decide. The G uardian and M aster cannot be too exact in the ques tions asked, and the answers returned. In other words, the Member should PRO V E his or her Initiatio n into the Degree, where admission is now sought, regardless of the possession of the Pass W ord or Membership C ard or even Demit. All such tests should be given in private, where the Member cannot be coached by any other person. Likewise, the Guardian should be sure, in testing or asking a Member fo r the Pass W ord at the Temple door, th at no one else hears such Pass W ord given. The Pass W ord should always be whispered to the G uardian at the door. V ouch in g fo r Visitors. A vi si ti ng Member m a y be vouched
for b y another Member of a Lodge, i f the Member so vouching can assure the Guardian t hat he or she has actually seen the visi ting Member in one of our Lodges, at some time when a regular convocation or lecture was in s e ss i o n; or i f the Me m ber so vo u ch i ng can assure the Guardian t hat the vi si ti ng M e m ber has passed eve ry test as to the rightful possession o f a Pass Word, and the v ouchi ng Member fu r th e r knows, by lawful or satisfactory evidence, that the visitor is a duly and properly Initiated Member of some Degree of our Order. In such a, case, the Guardian can demand the Pass Word in the usual way, ask for the Membership Card, and then admit, the visitor to the Lodge. Membership Cards must be shoirn, upon demand, by all Members, and the Card must show that all dues o f the Lodge to which the member belongs have been paid up to within three months. No one shall he admitted to any Lodge (their own or another), unless dues arc paid up to within three months. In some Lodges or Jurisdictions, if dues are in arrears throe months (more or less), the Member cannot enjoy the privileges of Active Membership. The only guide for Guardians, in the case of visiting Members, is to set three months as the limit, for arrears. Naturally, Members presenting Demits should have ft Membership Curd, showi ng all duos paid up to the time of Demit.. Now duos in the Lodge, to which transferred, llUIM be* t gin at the lime of admission to such Lodge, Itcxponsihililif for Admission to Lodgvn. Tim GuitrdlltfiP* ft* well as the M t.orH are responsible to the Order Mild M Htl* n.H id promo Grnud Lodge for tin* ndmiHMion into any Lodge of ntiy one who \h not a properly Initialed Member In good ^funding

If a visitor wishes to attend one full Degree, or take an In iti ation, he should secure a Demit from his own Lodge for the time of his visit. VISITORS. Visitors to a Lodge must submit to the rules and laws of such Lodge and the Jurisdiction in which it is located. Visits to a Lodge cannot extend over a period of more than three months, after which time a visitor must, he transferred to such Lodge. During the time of visiting a Lodge, whether in the same city or another city than that in which the Members own Lodge is located, a visitor must pay his or her regular dues to the Lodge to which he or she belongs. By showing a Membership Card to the Secretary of a Lodge, indicating that the dues have been paid to ones parent Lodge, one may visit any 'Lodge with out paying dues to such Lodge. Arrears in dues to any parent Lodge of more than three months (including the present month), will prohibit a Member from visiting a Lodge. Visitors to a Lodge are to be considered as guests of the Lodge, and if officers of another Lodge, are to occupy seats in the East with the Master of the Lodge visited. Visitors may attend only those sessions of such Degree as they were in during their regular attendance at the parent Lodges. If a visit is made to a Lodge during any other Degree session, the Master may, if deemed advisable, suspend all De gree Work for a half hour, open the Lodge in the First Degree, and permit the visitor to be introduced to his Lodge. National Lodge Members, or those in the Postulant Grades (Correspondence Grades) of the Supreme Lodge may visit or attend only general sessions or Feast Ceremonies of a regular Temple. TRANSFERS. Members may be transferred from one Lodge to another only when the Member intends or expects to be a Member of the Lodge to which lie is transferred, for three months or more. If a Member wishes to attend another Lodge for less than three months, he or she must be classed as a visitor to that Lodge, and be subject to the hospitality of such Lodge. Continued visits to any Lodge should be made only when a Member is in another city than that in which his own Lodge is located. When a Member is transferred to a Lodge, and presents to that Lodge a, properly signed Demit, the Secretary of such Lodge should give precedence to such transferred Member over all other Applicants for admission to that Lodge, should there be a waiting list for admission.

Upon transfer, the Member must assume all the obligations and dues of the Lodge to which he is transferred, regardless of what they may have been in a former Lodge. DEMITS. When any Member desires to be transferred from one Lodge to another (for a longer period than one whole Degree, or for taking the Initiation of another Degree in another Lodge), such Member shall receive from the Secretary of the Lodge an official letter, signed by the Master of the Lodge, in the form of a Demit or letter of transfer. The granting of a Demit to any Member is contingent, however, upon the following conditions: That the Member desiring the Demit was a regularly Initiated Member, and active in some Degree of the Lodge at the time the Demit was requested; that the Members dues were paid in full up to and including the month in which the Demit was re quested; that the Member was in good standing and proving worthy of continued Membership in the Order; that there is no ulterior motive in the Members mind, in desiring a Demit, nor hope that the Demit permits the Member to resign from the Lodge to avoid obligations or promises which should be fulfilled. Members who, for any reason other than those outlined above, wish to retire from active work in the Order, for an indefinite time, may have an official Demit by paying all dues to date. THE ANTE-CHAMBER OF A TEM PLE. This is the room in which the Initiates are first prepared for Initiation in the various Degrees. On such occasions it shall be guarded by the Guardian of the Temple, assisted by the Deputy Master. Tn the F irst Degree Initiation, this room is in charge of the Conductor of the Lodge, and no one may enter it with out, the permision of the Conductor, unless so decreed by the
Ma s t e r .

THE CHAMBER OF A TEMPLE. This is the Secret Room, wherein the first part of the First Init ial ion is conducted. It is the Chamber of the Cross, the Ah i d i n g P l a c e of Life and D eath , the Tomb of Silence, and Ihe P l a c e o f Terror. All these names have been applied to it in I lie pas ! , a n d each expresses to the mind of the Initiate its f u n c t i o n in t he Kirst Deirree Initiation.
T h i s C h a m b e r is g u a r d e d , a t F h \ s t D e g r e e I n i t i a t i o n s , f i r s t b y Ihe C o n d u c t o r in t he A n t e ( Miamber, t h e n b y t h e H e r a l d , a n d I lion by llio T o r c h B e a r e r . W h n n no! lined f or ( ' e r e m o n i e s , il. s h o u l d be r e v e r e n c e d a n d


kept undefiled by the uninitiated. Nothing should ever occur in it to profane it (such as levity, unbecoming conduct, or pro fane labor). THE TH RESHOLD OF THE TEMPLE. This is the Most Beloved place in each Lodge to the Initiated, for it represents the Doorway to Light and Knowledge. I t is the Entrance from the Chamber to the Lodge, and, in the F irst Degree Initiation, is guarded by the Guardian of the Temple, while any other entrance to the Lodge is guarded by the Secretary or D eputy Master. The Threshold should never be crossed after or between con vocations or lectures, without due reverence being shown by the trespasser, standing upon the Threshold and making the Sign of the Cross, while facing the interior of the Lodge. It represents the Passage from Darkness to Light, and from finite life to infinite life. TH E TEMPLE. The word is derived from the Latin tempus time. To us, the true Temple of which we hope to be Masters, is the body of man, finding its counterpart in the Universe, which is the Tem ple of God. The term Temple is applied to our buildings, devoted to the worship of God and Gods laws, wherein are Chambers for study, work and meditation. Because of the sacredness of such study, work and meditation, our Temples are sacred, and must be so considered and regarded, passively and actively, by all Members. As above, so below. The Temple of God, being universal, non-sectarian, charged with Cosmic powers and vi brating forces, and designed by the Master Architect to con tinue His creative work in love, goodness and justice, so our Temples should represent a place where universal minds, re gardless of creeds or dogmas, may abide, attuned with such vibratory forces within as make for love, goodness, justice and peace, that nature may continue her creation without inter ruption or interference. THE LODGE. W ithin our sacred Temples there are many Chambers, the principal one being the Lodge. The Lodge is the Central Chamber of all Temples, devoted to the general convocations and formal study of Gods Works. It is, therefore, the in n e r oi* m i d d l e C h a m b e r , the Soul of the Temple, t h e first c i r c l e w i t h i n t h e g r ea t e i r e l e Ihe Holy S a n c t u m , t h e a b i d i n g
p l a c e o f I lie P r e s e n e e o f ( jod \ O u r L o d g e s a l so r e p r e s e n t I he s u r f a e e o f Ihe e a r t h , w i t h lour

cardinal points or horizonsEast, South, West and North, with earth, fire and water beneath our feet, and air and Nous overhead, beyond which are the stars and skythe imma terial world. The Lodge is arranged so that it serves its purpose and per forms its functions symbolically and practically. Its appoint ments are such as make for efficiency in the Work to be done, and regularity in the Practices performed therein. These ar rangements and appointments are explained hereinafter. The Furnishings of a Lodge of our Order are standardized, and serve the excellent purpose of providing the necessary arti cles and means for Work and Worship. These, too, are ex plained hereinafter. THE E A S T . The E a st of the Lodge is the first point on the horizon, and, therefore, the most important point of direction in the Lodge to all Rosicrucians. It was in the East that man first saw the Symbol of L ife , and knew, by what he saw, that Gods law s were mechanically and mathematically perfect. The diurnal rising of the Sun, with such infinite exactness, af ter a. period of transition from ebbing life at the West, to its resurrection again in the Mast, without even illuminating the dismal darkness of the North, likewise teaches man that life is cotilinuons and immortal, rising again and again in Ihe East,
I Ik* S o u t h a n d t h e W e s t . In I he L a s t is Ihe. n e w l i f e b e g u n . F r o m the E a s t comes f or t h I he G l o r y o f H o d , w h i c h is o f G o d . T h e r e f o r e , in o u r L o d g e s , t he Last is t he poi nt in w h i c h all B r o t h e r s a n d S i s t e r s vieek t h a t D a w n o f I l l u m i n a t i o n a n d D i v i n e R e s u r r e c t i o n , f ro m Ihe d i s m a l d a r k n e s s o f I lie W e s t , a s wi l l m a k e t h e m f ree f r o m Ihe s u p e r s ! it i o n s o f da r k n e s s ( i g n o r a n c e ) a n d tin* f e a r s o f ni ght ( e v i l ) . F o r t hi s r e a s o n, Ihe. Last is a l w a y s r e s p e c t e d a n d s a l u t e d , as t h e p l a e e o f D i v i n e I l l u m i n a t i o n a n d R e s u r r e c t i o n . If m u s t be No r e g a r d e d at all t i me s , a n d m u s t n e v e r be o c c u p i e d by Ihe profn. no ( u n i l l u m i n a t e d , u n i n i t i a t e d ) o r Ihe u n w o r t h y . TIIL SOUTH

T h e H o u Mi " , in o u r L odge s , is 1lint p o i n t w h e r e t h e Hun (Motlt'w o f i l l u m i n a t i o n ) s h i n e s in 1lui g r e a t e s t g l o r y mi d n! I ' engt h, m i d l l nd s Mm c u l m i n a t i o n o f its a s c e n d e n c y in t h e rtmllii o f H e a v e n ( s p i r i t u a l i t y ) . T h e r e f o r e , t hi s p o i n t im w h e r e Hie D i v i n e M i n d f i nds ful lest ( N p i r i l u a l ) e x p r e s s i o n , mi d Im oe (Mlpled In all L o d g e s b,v t he C l m p l a i u , t h e s p i r i t un I r e p r e s e n t s l i v e o f ( Iod In I l l s T e m p l e , F r o m t h e " H n u l l i " sl udl e o m e w o r d * n f p r a y e r mi d holy
b ;i

blessings, in all mutters of our Work and Service for God and Man. THE W E ST In the W e st, the Sun of life slowly resigns itself to the close of its journey, and, in radiant splendor, goes to rest in the "arms of the M other7 (peace and quiet). The W est in our Lodges is th at point where the B rothers and Sisters seek peace, rest and attunem ent with the Cosmic, through silent prayer and meditation. I t is where the M atre (m other) of the Lodge awaits the coming of her children, and welcomes them ever to rest awhile and ta rry in Communion with G od . THE NORTH The place of dismal d arkness , where the Sun sheds not its glorious light. It is the abyss of evil, the valley of death (stag nation), the realm of darkness (ignorance), the hours of night (evil). It is the place from whence cometh naught hut desire to come h ith e r , hence it is the place or point in the Lodge, where the Seeker for Light (applicant) dwelleth, and the Neophyte (new In itiate) enters the Lodge in search of more light. T H E ALTAR. In the E ast of the Lodge is situate the A ltar of the Master, who represents the G reater Light, and is, in fact, the Lesser Light, in all Lodge convocations, except when the Vestal Light may more symbolically represent the rising of the G reater Light in its g lo ry . Sacred and Holy shall the A ltar be, th at from its bosom may come Intellectual and S p iritual Illum ination, equal to the physi cal illum ination given by the Sun. TILE S H E K IN A H . In the centre of the Lodge, where lines from the four points of the horizon would meet, is the H eart of the Soul of the Temple. This point the fifth point of the Lodgeis occupied by the Sacred Triangle, called the Shekinah (pronounced she-ky-nah, with accent on the middle syllable). The Shekinah is the Symbolical Place, representing the Presence of God in our M idst . I t is the point within the inner circle . (The outer circle is the Temple; the inner circle is the Lodge).

Thus, it is the triangle w ithin the two circles . I t indicates, therefore, th a t God is in all places (Lodges meeting places), in all times (Templetime) ; therefore, He is

The Shekinah is illum inated at all convocations, to symbolize the fire and fervor, flame and lig h t of the Divine Presence. Three candles are used upon the Shekinah, to rem ind us of the law that with no less than three p o in ts can perfect m ani festation exist. The Shekinah is placed with its th ird point (having the shortest candle) tow ard the West, so th a t the Presence of G od may m anifest in the West, where dwell the C hildren of L ight in peace, love and m editation. The other two points of the Shekinah are tow ard the N orth and South. The Shekinah receives its power through the Sacred, Mystical Vibrations generated in the E ast of the Lodge, and which ra d i ate through the Sanctum toward the Shekinah, which is the focal point for such Vibrations. Thus, the Presence of G od is carried in V ibrations from the E ast to the H eart of the Soul of the Tem ple . T H E SANCTUM. In each Lodge there is a place, a condition, called the Sanc tum. It is located between the Shekinah and the A ltar. The Holy Place occupies all the space between the E astern edge of the Shekinah and the W estern line of the A ltar, b ut does not reach to both sides of the Lodge. The Southern and N orthern boundaries of this space are determ ined by leaving on each side of the Lodge sufficient walking space about two and one-half to three feetfor reaching either the N orthern or Southern sides of the A ltar. The rem ainder of the space between the A ltar and Shekinah forms the Holy Sanctum. In the Sanctum, at its E asterly end, in fro n t of the A ltar, is the Vestal Stand, and the statio n of Colombe. The Sanctum is kept holy, and reserved exclusively for cer tain points or parts of sacred Ceremonies or Convocations held in the Lodge, and m ust not be used for other purposes. I t is also the place where Neophytes and Members stand, for I lie faking of sacred Oaths and Obligations, and where B rothers and Sisters are Knighted or Titled. Trespassing between the A ltar and the Shekinah, or in other words, crossing the S anctum , is not only forbidden to all but the Master or Colombe, b u t is a serious and grievous er ror, bringing a lesson from the Cosmic upon the Lodge, and more especially upon the trespasser . The foundation for such a solemn warning is in the state ment previously made (see Shekinah), wherein it is explained,

that from the Altar comes forth Life, Light and Love , and the Shekinah receives its power (the Presence of God) from the Vi brations passing from the A ltar to the Shekinah. This would make the Sanctum a place always charged with sacred Vibra tions, and trespassing between the Altar and the Shekinah would interrupt the flow of such Vibrations, and disturb the Harmony established there. The Master has the authority, in fact command, to reprimand one who will defile the Sanctum by trespassing it from North to South or South to North. When the Sanctum is entered for any legitimate purpose, he who enters it, may pass only to the centre of it, and must leave it from the same point by which he entered it. Likewise, must each who enters it immediately face the East, from the centre of it, and make the Sign of the Cross , before doing that act or performing that function which necessitated entrance into the Sanctum. In leaving the Sanctum, he who entered it must not only leave by the same point of entrance, but the exit must be made by stepping backward , and always facing the East, THE MASTER. For he who is greatest among you, shall be the greatest Servant unto all. The Master of every Lodge is the Master-Servant. That title and position has been bestowed upon one because of ability, character, worthiness and willingness to serve. The Master of each Lodge is, by virtue of the Constitution, the autocratic executive of that Lodge, limited in his acts only by the Constitution and the Decrees of the Imperator, the Su preme Grand Master, or the American Supreme Council. Symbolically, he is the Greatest Light of each Temple and each Lodge. He is the Im perators representative in each Temple, and the Supreme Grand M asters representative in each Lodge. His place is in the East, from whence all Knowledge comes. He stands in the East at all convocations and lectures, to act as a medium -the Master Messengerfor the Radiation of Light and the Dissemination of Knowledge. The Supreme Grand Master shall be addressed as: The Most Worshipful Supreme Grand Master. During all convocations he shall be saluted as hereinafter explained (see Salutations ) , and in all ways shown that respect, consideration and honor due his noble, unselfish and autocratic position. In Subordinate Lodges the Master shall be addressed as: The Worthy Master. Tie shall be saluted and respected like unto a Grand Master, so far as form and ceremony a.re con cerned, although amenable to Ihe Grand Masler of his Jurisdie.1ion a nd i Is (1 ra nd ( \>u nci I.

THE MATRE. The Mother of each Lodge holds therein a position akin to that of the Master. Her station is in the West, where the Sun retires in glory, and life closes its material activities and finds sweet repose. She is Mother in a material and spiritual sense to the children of each Lodge (the Brothers and Sisters), and to her should be confided those intimate personal problems of life which none but a mother can understand. Then, she, in turn, may secretly and in strict confidence seek the help of the Master of her Lodge or
(Continued on pa ge 39.)



The diagram represents a typical Rosicrucian Temple with its stations and appointments. When Lodges plan their own Tem ples this diagram should be as closely adhered to as possible. The figures on the diagram have the following indications: 1. The M aster's chair on the triangular dias in the East, with triangular lectern in front of his chair. 2. and 3. Seats for Visiting Masters. 4 . The Vestal Chair. 5. The Vestal Stand. (5 The Deputy Master s Chair. . 7, The Secretarys Chair at a desk. 8, The Treasurers Chair at a desk. 0. The Precentors Chair. 10. The Organists Chair. ( Note : If the Organ is placed on the opposite side of the Lodge, then the chairs numbered 6, 9 and 10 should be changed likewise.) 11. The Conductor's Chair. 12. The Chaplains Station and Chair, lo. The H erald's Chair. 14. The Shekinah with Candles. ir>. The Stool. Hi. The Medalists Chair. 17. The High Priestess Station and Chair. 15. The Torch Bearers Chair. 1!). The Threshold. 20. The G uardians Chair at Temple entrance. 21. The Mai re's Station and Chair. 22. The Uosey Cross in the Chamber, and 21. Seals for Visiting Officers. |W d e s c r i p l ion o f t he o i l i e r p a r t s or the Temple and Lodge read I lie definition ol v a r i o u s t e r m s in t h e M a n u a l herewith.

such Brothers and Sisters as can render the material or spiritual help necessary. How often are there small problems, delicate and intimate affairs which burden our hearts and tax our greatest endeavors to overcome. Andhow many of these often roll away into in significance or become nil, when once we confide them to Mother! Mother who understands , mother who sympathizes , mother who knows and trusts and loves and sacrifices that we may be happy. Let us ever keep the name, the spirit, the holy God-purpose of Mother sacred and sweet; and never may we be too proud to kneel before the warm heart and kind smile of our Mat re, and find in her and with her sweet repose and Peace Profound at any time. THE VESTAL F IR E . This Symbolical furnishing of all Lodges of our Order occu pies a place directly in front of the A ltar in the East. The stand, on which the Vestal's Urn is placed, should be at least two feet from the edge of the Altar, to permit room for the Vestal (Colombe) to stand between it and the Altar. In the days of old, every Lodge was furnished with a Vestal Altar, on which a Holy Fire burned continuously day and night, and was attended by a care-taker, or a blue light, burning du r ing all convocations in Lodges. In our Lodges of today, the Vestal Altar may be replaced by a Stand of some kind, appropriate in design, and surmounted by a metal Urn, in which Tncense is burned to represent the ancient Vestal F ire , and wherein the Lesser L ight is demonstrated at Initiations, The soft blue light of medieval times, may be used also, by bunting in the Lodge a candle with a blue globe on the Vestal Stand, THE VESTAL COLOMBE. each Lodge is the ritualistic Colombe. Aside from her ritualistic work, she should see that the blue light o r i n c e n s e H i t , o r both, on t h e Vestal Stand are lighted for each co n voca tio n . She should have a. permanent seat, at the right side of the Vestal Stand, and this must never be occupied by any other ()flicer or Member of the Order. A visiting Vestal should be sealed at Ihe left. side, of the Vestal Stand. 'The < o l o m h e o f e a c h L o d g e represents Life, Light and L o v e , a.lso t lie (Uhmc.uvhcc of each Brother and Sister of the
T h e Ves t a l o f Lo d g e .
In nil con voca I i ons, c e r e m o n i e s , l e c t u r e s , C o u n c i l h e a r i n g s or d i no i i n n i o i is, s h e s h o u l d h a v e p r e c e d e n c e o v e r all o t h e r s , except , m g Ihe Mus t e r , in v o i c i n g a n y s e n t i m e n t or d i r e c t i n g a n y act. o f C e r e m o n y o r Hite, W h e n C o l o m b e s p e a k s , all s ha l l be N Inn t f ** wi,vn mi o l d Liiw o f t he T e m p l e ; f or f r o m t h e M o u t h i

d ia g ra m OK \rn v : TtiMPLK AND LODGK


of: a Child comes Wisdom, and from the Bosom of Conscience comes Truth. Colombes must he less than 18 years of age, when appointed to their office, and not younger than 1 3 years of age. Each must serve until 21 years ol' age, during which time they must retain their virtue (remaining unm arried). The}' are retired with honor on fi^ .r 21st birthday, when a successor is installed with tit ting Ceremony. Colombes arc, in fact, Brides of the O rder7 during their term of office. They shall be initiated and attend one of the regular classes for instruction. TO THE VESTAL COLOMBE. By

I I in e

H ubbard.

Beautiful Character, True Herald of the Cycles New Progres sionThe New, Pure Womanhood of a Newer, Purer Racebefore Thy H eart's Most Holy Shrine in solemn-toned Confession My thoughts, true-homaged all attend, Thy Pureness to adore! Sweet Vestal, the worldly masters scoffed at Thee, Thy gar ments sought to mar, Jeered at Thee, and laughed at Thee; but with forgiving sweetness, Ensconced with Rose and Cross, Thou sought that ever Perfect Land, Wherein Thy God awaited Thee with the Crown of His Com pleteness ! And now, Sweet Dove of Purest Womanhood, the Temple soft ringing Their mellow tones oi Holy Gladness, pause, whilst surround Thee Friends whose faces all familiar are, Thy entrance gladly ing, For Thou art, Thyself, the Cycles Evolutionits own nity ! THE SIGN OF THE CROSS. Reference has been made many times in the preceding pages to the Sign of the Cross. An explanation of this term and Sign is necessary. Briefly written, in ancient manuscripts and in Official papers, the term is expressed or indicated by . C\. Again, the term > and sign is expressed by a cross( j-), while often the words, Sign ot the a,re used.
1 h e S i g n i t sel l is m a d e a s f o l l o w s : S t a r t i n g w i t h t h e left h a n d at I,hr s i d r ol t hr b o d y , h a n g i n g in a n a t u r a l p o s i t i o n , t he

Bells there sing E ter

right hand is brought up to a place on a level with the chin, but about six to ten inches in front of the body. The fingers ol the right hand are closed, except the thumb and first and second fingers, which are extended and brought together at the finger tips, the fingers pointing outward from the body. Then the right hand, with fingers held as described, starts to make the Sign, by moving the hand downward, in a perfectly perpendicular line, until the hand is about opposite the navel. Then the hand is brought upward in a curved line , to a place about opposite the left breast; then straight across in a, horizon tal line at right angles to the perpendicular line , to a, place opposite the right breast ; then, on a curved line , like an arc, to a level with the throat , where the Sign began, and downward in another perpendicular line to the navel again. Then drop the right hand to the side. These perpendicular and horizontal lines cross each other opposite the heart , at which place on the Cross the Hose is placed. At no time should the hand and fingers come nearer the body than six inches. The Sign is not made toward ones body, but from it, and away from the person making the Sign. I t should be made slowly and with dignity and sincere rev erence. It represents the Obligation and Oath, taken by all Initiates at the time of the F irst Degree Initiation, and at other times in Ceremonies and convocations. The various lines Iormed in making this sign contain many ancient symbols and signs. It is used by Masters, Officers and Members, w h e n t a k i n g or indicating a solemn Obligation to the Order or i t s M e m b e r s . If should never be supplanted by any oilier f or m o f p l e d g e . Kve n i n courts of law, and elsewhere, when o n e is c a l l e d u p o n to pledge to an oalh or statement, by placing t he h a n d s u p o n t h e Holy Bible, or by raising t h e hand*, the S i g n o f the C r o s s s h o u l d be used in preference. i n Ame ri c a . , o n e is p r i v i l e g e d to use
w h a t e v e r f o r m, f or t a k i n g an o a t h, that is t he most s a c r e d to I lie m a k e r o f t he o a t h ; t h i s p e r m i t s all R o s i c r u c i a n s to v o w Ih e i r a l l e g i a n c e l o an o b l i g a t i o n or suune lo a n y s t a t e m e n t , in court, or out o f it, by m a k i n g tin* S i g n o f t hr Cr o s s , in pro la r m i e r to a n y ot l i r r f or m. A n d 1hi s p r e f e r e n c e s h o u l d a l w a y s he s h o w n , e x p l a i n i n g , i f c a l l e d u p o n to d o so, that l o y o u t h e S i g n t h u s m a d e is tin* most s a c r e d a n d b i n d i n g ol a n y . K OR I T C A L L S U P O N T I I K l\l A k L R T O T U L L T I I K T R U T H , R U G A I U > L M S S Oh' A L L C O S T S A N D A L L OONSI O ( l T ! U N C U S , m i n d f u l o f t he T e r r o r o f t he T h r r s h o l d a n d w a r n ) i n g o f y o u r < Nms ei cnco. SALUTATIONS. Th e f o llo w in g S a l u t a t i o n s shall d o r t h e oi rci mi NhmocH i n d i c a t e d ; be us ed by all M e m b e r s , i ll ) -

lilHlvrintJ the hodgc

in a L o d y n or n l e c t u r e

W h e n e v e r a c o n v o c a t i o n ih l ini ng hol d ih to b e g i n, m i d t ho L o d g e in o p e n to



Members, all Members must approach the door of the Lodge, and, in a whisper, give the regular* Pass Word for such Degree as may be working in the Lodge, to the Guardian at the door. If demanded, the Member must submit to an Examination (see Examination hereinafter). Unless the Pass Word can be given, admission to the Lodge will be denied by the Guardian.
A fte r entering the Lodge, the Member must make a Saluta tion to the East. This is done by the Member walking quietly to a point just West of the Shekinah, facing the East, and, with the left forefinger, make that Sign which was made in the First Degree Initiation, when all Initiates faced thusly and took the Solemn Obligation of Service. The purpose of such Salutation, when first emering a Lodge, is to indicate that the Member renews, or signifies his remembrance of, the Obligation taken, in the First Degree initiation. After such Salutatory Sign the Member may lake bis seat. This .is the general Sign of Saluta tion in all Jurisdictions. Saluting the Master. If, during any eon vocation or lecture, a Member desires to address the Master, or ask a question, the Member shall await the first opportunity to interrupt the Mas ter, and then shall rise in front of his or her seat and face the East, then, when the Master observes this, make the Sign of the Cross. The Master will then say: How may I serve my B rother? (or sister). Then the Member shall say: Most Worshipful Grand M aster , or Worshipful Grand M aster , or Worthy M aster , and proceed to ask the question, make a plea, ask for permission to leave the Lodge, etc. While thus speaking, the Member must face the East, and speak with dignity, When finished speaking, the Member must take his or tier seat quietly, or do that thing which was desired, without interrupting the convocation or lecture.

LODGE DECORUM. It should not be necessary to speak on this subject to a Rosicrucian; for all appreciat e the Sanctity and goodness of the Temple and the Lodge. Once within the Lodge Room, the Members must refrain from loud conversation or unnecessary walking about. Bear in mind that some within the Lodge may be in deep meditation, requir ing silence; others may be conducting silent and sacred convo cations. Entrance into the Lodge should not disturb these silent workers. LEAVING THE LODGE. At the close of all convocations or lectures, after the Master has properly closed the Work and bid the Members depart, they shall remain standing before their seats, facing the East, until the Master has stepped from the Altar in the East, and slowly proceeded down the Lodge and out of the door, into the AnteChamber. Then the Members may quietly move toward the door, or hold their informal meeting until the Lodge is finally closed by the Guardian, by announcing that all must leave, and the Lodge room be closed for the time. LECTURES. The principal teachings of our Order are given to the Mem bers in the Temple Lectures at the regular convocations of each Degree. In fact, each Degree of our Order consists of an Initi ation and from twelve to fifty or more lectures. In the Higher Degrees the lectures for each Degree increase in number. These lectures are given by the Master to the Members, by reading and illustrating the definite lesson for the day. These lectures are prepared by the Im perator's Staff at the Supreme Grand Lodge, and sent in typewritten form, sealed and pro tected, to the Masters of all Lodges of our North American Jurisdiction. All Lodges receive identically the same lectures. In the West Indies, the lessons are translated (after being received) into Spanish and so given. In New York, in an Italian and a Ureneh Lodge, the lessons are translated by the Masters into Italian and French, and so given. Nothing is added to the Work or Teachings by the Masters, as personal opinions, unless so stated to the Members at the time. The teachings given to the Members at the Supreme Grand Lodge are likewise the same as those given to other Lodges. The Imperator instructs only one Degree at the Supreme Grand Lodge the highest Degree. The other three or four degrees meeting there weekly, on different nights, receive instruction f r o m Brothers who have been selected for such work and who a r e M e m b e r s o f a, special (lass in Oratory and Reading, prepar i n g t h e m s e l v e s , u n d e r v e r y competent instructors, to become ex c e l l e n t spen,kerH m i d r e n d e r s for N a t i o n a l Work in our Order.

THE OBLIGATION OF SERVICE. All Initiates in the First Degree Initiation are called upon to stand in the Holy Sanctum of the Lodge, and, facing the East, make a certain. Sign and at the same time repeat after the Master the following sacred Obligation, which is voluntarily taken, and is forever binding upon all Members: Before the Sign of the Cross, and in the name of our God, I promise to forever do my utmost to restore to the world the Light which is gone and the Secrets which are best for Man to know. This Obligation of Service makes it imperative for the Mem bers to study and practice, to test and try the secret Laws taught in our Order, and TO APPLY THEM AT EVERY OPPORTUNE TIME, so that the LI (HIT which is gone may be restored, and darkness (ignorance and evil) dispelled.

The teachings are modified or added to, from time to time, according to new findings here or abroad. Such changes or additions will be sent to each Lodge, to be given to the Mem bers. There is no particular advantage in attending the lectures in the Supreme Lodge in preference to other Lodges, In all Lodges there are those who do Research Work between lectures and are prepared at each lecture to ask intelligent questions or enter into the discussion of* the lecture. Therefore, it behooves every Master to encourage the asking of quest ions and the discussion of points contained in the lectures. When questions are asked of the Master which lie cannot answer from o u t point of view, he will frankly state so, and may then write to the Supreme Grand Lodge for !he answer. When questions are asked which the Master believes call for answers pertaining to Work covered in higher Degrees, the Master shall properly refrain from answering ihe question and defer it to a later Degree. *' ROSAE CRUCIS. This is the Latin form of the name, and is generally used in all countries because it lends itself very readily to use in all languages and at the same time is a complete explanation of the true meaning. The words, translated into English, mean: Of the Rosey Cross. Therefore, the words of th e should never precede the words Rosae Crucis; The name of our Order is Ancient and Mystical Order Rosae Crucis. Order Rosae Crucis is a shorter way of writing the name, and it m eans: Order of the Rosey Cross. The official abbreviation of the name, however, is, as given in the American Constitution A. M. 0. R. C. The words Rosae Crucis are never translated when used in other languages, For instance: our Grand Lodge in West Lidia, conducted in Ihe Spanish tongue, translates the name Ancient and Mystical Order Rosae Crucis as follows: Antigua
y Mistica Or den Rosae Crucis.

or Mystical meaning of the Rose and the Cross. The most popular explanation of these two Symbolsthe one which writers in encyclopaedias love to use with great show of seeming authorityis that the Cross and the Rose have much to do with dew and o th e r alchemical terms. This is simply a fanciful, though satisfactory, explanation for the casual reader. It is not the Truth, however. So far as legend is concerned, we are informed in our own records that man first used the Symbol of the Cross when, in Egypt or possibly Atlantis, a Mystic stood at sunrise upon a plane, and, looking toward the East, he raised his arms to a level with his shoulders in adoration of the Sunthe giver of life. Then, turning to face the West to salute the place where life ended, symbolically, he found that his arms and body, while in the act of salutation, formed a shadow on the ground before him. cast by the rising Sun. The shadow was in the form of the Cross, and to him it meant that life was but a shadow the
shadow of the Cross.

ROSEY CROSS. This term is not used officially by our Order, except as an explanation of the term Rosae Crucis. The reason for this is two-fold. By using Rosae Crucis instead, we adhere to the foreign custom. And we likewise keep from identifying our selves with any of the commercial propositions in America, using the term Rosey Cross as titles for written-to-sell books which have nothing to do with our work, or as the name for colonization schemes, classes, etc. THE ROSE AND THE CROSS.
A book m i g h t be. w r i t t e n u p o n the sub.jeel o f t he S y m b o i o g y

An explanation, often offered by the wise, is that the origin of the Cross was in the crux ansata of the Egyptiansthe cross with the oval opening at top, often seen in Egyptian designs and used symbolically in Egyptian and mystical Eastern w rit ings, The crux ansata, called the cross of life, was designed by the Egyptians and Mystics to represent the continuity or im mortality of life. The statement that in time the oval, or upper part of the crux ansata was closed into one perpendicular piece, thereby giving the origin of the Cross we use, is a mistake, for in our records we find, as will others find, on the oldest Egyp tian records of Mysticism and history, both crosses used, in the same period. They seemed to come into existence about the same timeat that time when the Master Minds of the Orient were originating and creating symbols which would have definite meanings in the minds of the learned students. If the Cross and other symbols confuse and perplex the wise today, it is not to be wondered at that in the days gone by there were many who saw naught in these symbols but arbitrary marks of indefinite eharacter. The Rose, on the other hand, offers little trouble to the student of Symbology. Its fragrance, its cycle of budding into life, m aturing into full bloom and sweetness and then drooping lo decay and dust, represents the Cycle of Life-even human life. That thr seed of the disintegrating Rose should drop to earth and in earth find again the opportunity to be reborn, typifies Ihe Mystics understanding of the continuity of life , or rei nra rnaI ion. In our Work, tin* Cross represents many things esotcrically : likewise Ihe Rose. Iul rxot erica Ily, thr Rosr rrprrsrnts tfccrccy and Involut ion, whilr llir Cross rrprrsrnts I hr Labors and Bur

dens of Life and the karma which we must endure in our earthly existence. In our ritual of the First Decree Initiation, there is this ref erence to the Cross and the Rose: Life is represented by Light, Aspiration by the Rose and the Cross, and Death by Darkness. From this we would learn that Aspirationthe desire to do, to serve, to accomplish and to Master and finally attain is possible through the karma (cross) we must endure and the evolution (rose) we attain thereby. THE TRIANGLES. There has been much discussion as to why we use as a Sym bol the Inverted Triangle. Just why the triangle with point downward is (-ailed inverted, lias not been explained to us. There is no season, except Mystically, why a triangle, such as ours, should have any definite position. A triangle is always a triangle, regardless of position, and to use the word inverted is to presume that the triangle has a proper position of some kind which can be inverted. We are not unaware of the fact that certain organizations in America have used the triangle with the point upward as a Mystical Sign, but this did not give to that position of the tri angle any proper or just position which should not be varied. But the very bestand truthfulexplanation for our use of the triangle in this fashion is the fact that it was used by the old Mystics in Egypt and possibly Atlantis, to represent the Divine (or so-called spiritual) creations of the Universe, while the triangle with the point upward was used to represent the material creations of this world. (The pyramids of Egypt typ ify the material triangle.) The doctrine of the trinity is an after-creation of the old Mystical law of the triangle. By comparing the laws given in our Temple lectures regarding the two triangles (in the F irst Degree Temple Lectures) with this doctrine, one will find at once the similarity, as well as an explanation of why the tri angle with the point downward represents Divine or Spiritual Creations. Throughout the Work of the higher Degrees, the triangle or the law of three points , helps to solve many problems. In fact, in the Work being done at the Supreme Grand Lodge in the laboratory or out of it, in chemistry, electricity, healing, music, and even in the more subtle manifestations of nature's laws, the triangle in one of its two positions is used and always becomes the final or grand Universal Solvent. The Cross within the Spiritual Triangle is one of the Official Symbols of our Order and is a very sacred Symbol. Tn one form or another it is to be found on every seal of every Lodge. It is an identifying mark not used by any other organization or society in the world.

SECRECY. There seems to be some doubt in the minds of many of our Members, as to what is Secret in our Work and what is not. This doubt may be removed by the following explanation: , The principal object of Secrecy in our Order, is to prevent those who do not belong to the Order (those who have not been examined, tested, tried, initiated and instructed), from enter ing our sessions and convocations, and enjoying those privileges or rights which our Members enjoy, by virtue of their Obliga tions and Service. Therefore, the Principles of Secrecy are associated with all that transpires in each Initiation Ceremony, or immediately preceding or following. In other words, those things which every Member is bound by Oath to keep Secret a re : The fea tures of each Initiation Ceremony, including what was said by the Master and each Officer, as well as the Member, in the Tem ple Ceremony; and what was done by the Master, Officer's and Member during, preceding or following the Ceremony. This includes the methods of opening and closing such Ceremonies, the terms, words, phrases, signs, symbols, etc., used in the Tem ple, Lodge or Outer* 'Chambers on the evening or day of such Initiations, as well as the Grips, Pass W ords , Salutations and
Signs of Recognition.
T h e f o r e g o i n g t h i n g s a r e t o be h e l d s a c r e d l y Secret b y t h e Members. T h e first O a t h , t a k e n b y (v e r y I n i t i a t e , t a k e n b e f o r e b e i n g I n i t i a t e d a n d s i g n e d b y t h e I n i t i a t e s n a m e in t h e Offici al B l a c k h o o k o f e a c h L o d g e , is as f o l l o w s : B e f o r e the Sign o f Ihe Cr o s s , I p r o m i s e , u p o n m y h o n o r , nol to r ev e a l to a n y o ne , but a k n o w n B r o t h e r or S i s t e r o f t h i s O r d e r , I Ik* S i g n s , S e c r e t s o r W o r d s w h i c h I m a y l earn p r i o r to, d u r i n g o r a f t e r p a s s i n g t h r o u g h t he Kirsl D e g r e e . T h i s O a t h, b e i n g t a k e n p r i o r to M e m b e r s h i p , is c o n s i d e r e d b i n d i n g u p o n Ihe M e m b e r for atl Degrees. H o w e v e r , e a c h D e g r e e ha s i l s o w n O a t h , s i m i l a r in s u b s t a n c e to t he f o r e g o i n g , so f ar as S e c r e c y o f s i g n s , w o r d s a n d s y m b o l s a.re c o n c e r n e d .


IS N O T S K C R B T .

T h e r e is no obl i gat i on upon the Members of our Order, how ever, to keep Secret nil the laws and pri nc i pl e s which they lenrn In o u r leet ures and lenehiiigs, || is nol t.lin purpose o f the Or der lo e d u e n l e men mid women in vital f u n d a m e n t a l Iiiwh which they eim never efficient hi and properly ust for Ike bene fit of others, T o siiy that not one o f out* Inwh or pr i nc i pl e s shoul d bn Ifivon ol* UNed o u ts i d e o f our MemherNhip, woul d defent Ihe very pu r p o s e o f o u r Order, IHseretion miiin! be used, however, Ou r Mt'inbers nre taught muHwIii vital Imwn, so that I liny may U S B nml a p p l y them for 47

the avowed purposes of the Order. It will not generally help a man or woman outside of our Order, who needs help, to explain to him or her the workings of N atures laws. What is needed most in the average ease is, to set into operation such laws and principles as will bring about the results desired. Therefore, explanations which convey our laws and principles are un necessary, and some times defeat the purposes in m i n d and may, in other eases, cause trouble, worry or ill effects. But, there are cases where one will find it advisable, if not absolutely necessary, to explain to one outside of our Order the working of some of N atures Law s; for such an understanding may do all that is necessary to relieve a condition, or enable a troubled heart or sick body to find Health, Happiness and Peace Profound. Certainly, no Member will find in this privilege a reason for taking all the lectures or teachings of our Order, or even part of them, and use them as a basis for another school or system, and either sell the instruction or publicly publish or teach it, The privilege which each Member enjoys, in giving some princi ples or laws to those who need them, makes discretion necessary, and when discretion is not used, and wilfully cast aside, the Member violates sacred Obligations, and will be forever cast outside the pale of the Great White Lodge. This is why the true teachings have never been published in books. Those who are sincerely interested, and worthy of Member her ship, at some time, are easily recognized. To them the Order should be spoken of carefully , and only casually, until they are discovered to be anxious to unite in the Work and Purposes of the Order. Then, and only then, should they be invited by a Member to make application, as described herein. In all ways, and in all things, maintain the dignity and aus terity of the Order, and always be watchful for the seeker for knowledge who will greatly appreciate your bringing to his at tention the existence of the Order and the means of entering it.


The real benefits of membership in the AMORCwhether in the regular Temple Lodges or in the National Lodgeare many, and the most important are : (1) Association with a body of men and women of like mind and purpose, ever ready to assist and co operate, as true brothers and sisters; (2) Association with a national and international staff of Officers and Directors controlling an organiza tion of wide-spread interests, unusual facilities and dis tinct powers for the carrying on of personal and practi cal work in behalf of mankind generally and the Brothers and Sisters' especially; (.3) The privilege of direct and immediate advice in personal problems relating to health, business, social, financial and ethical m atters;
(4) T h e v e r y s p e c i a l b e n e f i t t h a t c o m e s t h r o u g h t he g r a d u a l a n d p r o p e r c h a n g e o f o n e s v i e w p o i n t o f all t he e s s e n t i a l t h i n g s o f l i f e, t h e r e b y e l i m i n a t i n g t h e m y s t e r i o u s a n d p e r p l e x i n g m a i l e r s w h i c h h o l d m a n y in p o v e r t y , ill-heallh and d i sc o n t e n t ; (f>) The a w a k e n in g and d e v e lo p m en t of certain latent o r d o r m a n t f a c u l t i e s w i t h i n e a c h o f us w h i c h wi l l (l iable u s to i m p r o v e o u r p o s i t i o n in l if e, i n c r e a s e o u r a b i l i t y to d o a n d a c c o m p l i s h , a n d b r i n g g r e a t e r s u c c e s s ; ((>) T h e C o s m i c a n d s p i r i t u a l a l l m i e m o i i l w i t h t he U n i v e r s a l M i n d a n d M a s t e r M i n d s so that, we m a y l ive in c o - o p e r a t i o n w i t h t he c o n s t r u c t i v e D i v i n e L a w s a n d Loving Divine Mind;

(7) T h e c a r e f u l i n s t r u c t i o n a n d g u i d a n c e in t he at t u l nme n t , o f niicIi k n o w l e d g e as will m a k e um m i g h t y a n d ke en In t h e u n d e r s t a n d i n g a n d m a s t e r p i e c e o f l i f e ' s duHcH a n d o b l i g a t i o n s ; also t he c o m p l e t e i t i nl r u c t i o n in t h e f u m l a m m i t a l H o f t h o s e a r t s a n d Ncieneem w h i c h will malui e a c h Nt udenl , eneli m e m b e r , s t r o n g In i n t el l ec t , imiMterful In IiIm d a l l y o c c u p a t i o n * , p e r f e c t in Ii In uiidei' Nl/mdliig,


broad, in his comprehension, and magnetic in his influence over Ihe lesser minds oi* the world. Our mmuTs will see, therefore, that of the six points of benefits, on* iined above, only one, the SEVENTH. pertains to tin coi*Im4 of instruction, and that, therefore, to look upon im-ml eivdp in t he A M()RO as being simply a student of a school, is to ignore many of the more important benefits. And, it is a fact that the average member, or fully seventyfive out of every hundred, have ne^d every month for many of the otlr:- six points of benefit m*1 m limes of emergency, sor row* < s ln s s , perplexity or li > ous complications in personal 'fffairs, the members find moie v ued for the first six benefits limn for t he s \( mb In many f( *( < n hinds where the members have been stu > dents !'' ten u ]' (idy yea;s, and where ihey have long since couple e-'i the i< id >r courses of siudy included in the seventh benefit. they u 4 n Hive membership in the fraternity solely bcause of the other six hew tits. The GREAT ATM of the Rosicrucians has ever been to assist all mankind in evolving to the highest degree of earthly per fection, and to render aid to every living being to the Glory of God and the Benefit of M ankind. This is covered in point number two in the above list. But, to do this, the organization iNCLUDES the very complete courses of study. The re foie our members will see that the payment of their monihlv dues is not for the purpose of supporting the COURSE OF STUDY o-' ilie W EEKLY LESSONS, but for the entire list of benefits. and many others which are of such a personal 1 <. M a-'d so * v e that they could not be listed here with out consuming many pages. The real SECRET B E N EFITS of association with the Rosicrucians have always been the out standing LH? [ITS which have brought thousands to the portals of each branch of the Order yearly, humbly seeking permission to make the acquaintance of those who would invite them to unite with the Order. The course of study may be set aside at times through changes in ones daily routine of living, or through temporary changes in environment, and for other reasons, but the other benefits of membership continue at all times, so long as a member remains in active membership. On the other hand, as we have said, the mere payment of the monthly dues, without giving any thought to the studies, with out attempting to render service to others, and live the progres sive, constructive life of a true Rosicrucian, WTLL NOT CON STITUTE GOOD STANDING IN THE ORDER. For this reason members of the Order are urged to make reg ular reports of their studies, their experiences or their aclivi ties in connection with their membership. These reports, rn

whether from the Correspondence Members of the National Lodge or the members of the Temple Lodges, should be sent to their Lodge Secretaries at least once a month. And, to make progress from one grade of study to another, certain examina tions are to be sent in by each student after each of the lower grades are completed. One important point should be perfectly plain to all who read this Manual: The AMORC will NOT accept into membership those who wish to enjoy its benefits but DO NOT want to pur sue its course of study and become trained to assist in the gen eral advancement of mankind. Hundreds of inquiries are re ceived each year from men and women who believe they have sufficient knowledge of the occult and mystical sciences and who want, therefore, only the benefits of association with the Rosicrucians. Regardless of the fact that these persons offer to pay their yearly dues in advance or make other financial in ducements, they are never invited to join the AMORC and can not become members.


- _

MOM 1 o r 'I'llId O l'T ld lA I, HIOAI.H OK 'I'llID AMoltC l)|i' 0 NOHTII AMHIKIOA


The following: pages contain information for members who re ceive the three PRELIM INARY GRADES OF STUDY through the National Lodge by mail. The work of the National Lodge is unique. I t consists of the most complete course of home-study of metaphysics and oc cultism ever offered in addition to the other benefits of mem bership. Members of the National Lodge do not pay for the instruc tion. The lessons are not sold, and membership in the Na tional Lodge does not consist of simply reading the weekly les sons and trying the experiments. Nor, does the mere payment of the monthly dues constitute good membership. To be in good standing in the National Lodge the members must not only meet their monthly obligationswhich are nomi nalbut they must live up to the rules and standards of Rosi crucian adeptshipand the careful study and practise of the teachings are but two points of the system. The lectures, lessons and experimental work of the National Lodge were especially designed to meet the requirements of members of the AMORC who cannot attend regular Temple Lodges or who wish to pursue special study in addition to the Temple work. The lessons are arranged in three grades, with twelve lec tures each. Additional talks, many experiments and a number of practical systems, are included in each grade. Each grade also has an Initiation Ritual for a simple ceremony to be per formed by the candidate at home, which illustrates and demon strates some of the important teachings. The Three Grades are outlined in the next few pages. The lessons of these Grades are constantly being improved, amended and extended, and members receive additional instruction in ac cordance with their personal requirements, advancement and psychic development. The lectures and lessons are NOT made in quantities for use for several years, as with correspondence courses, but made only in such groups of classifications as will meet the special needs of the various grades of standing of the members. The instruction in these three grades is, therefore, practically PERSONAL and DIRECT, and when coupled with the advice and instruction sent separate from the lessons in let ters, forms a very personal system of instruction. Furthermore, these lessons and lectures, rituals and experi ments of the National Lodge are different from the graded Temple Lectures of the work conducted by tin* Temple LodtfeN.

ir s t

Gr ade:

Initiation Ritual, including dem onstration of one of the most interesting' of all psychic phenomena. Twelve weekly lessons, including personal talks, private instruction, suggested tests, direct improvement experim ents and practical application in personal affairs of the Rosicrucian fundam entals. The lessons and lectures cover the subjects of: Objective and Cosmic Consciousness; The B rain and Mind, Mystic Symbolism, The Triangle, the Meaning of Numbers, S p irit Force, Soul, E xperim ents in developing Psychic Con sciousness, B reathing Exercises, M anifestations of S pirit, M ani festations of Vibrations, The Law of the Triangle, M ental V i brations, Universal Force, The Existence of M atter, the Form of M atter, The Existence of Evil, The Positive Existence of Good, True Knowledge, the Changes in M atter, Delusions and Illusions, Experim ents to prove the difference, Psychic and M aterial Seeing, Dreams, Mystical Comprehension, Protection against E rro r, False Theories, The Cosmos, M an s Relation to the Cosmos, The strange Nervous System in Man, The Secret workings of this Nervous System, The Effects of Light, Color, Music and Tem perature, Mystic Vibrations, The D anger of u n tru e books, Some Mystical Experim ents, H ealth Vibrations, The N ature of Life, The Life Force, Demonstrations with Thought, Vibrations, Mystical Demonstrations with Thought Vibrations, How to direct Thought Vibrations, Demonstrations with Colors, Mystical Centres of the B rain, The Secret of Concentration, Concentrated Thought Waves, M editation Experim ents, P roduc ing M anifestations, How the B lind can see, Mystical Sight, E x perim ents with Seeing, The m ystery of Sleep, D em onstrating cures through Norm al Sleep, Bible Miracles, M ental treatm ents d u rin g Sleep, Self Treatm ent, False terms, Mystical Conscious ness, The Conscience, The Akashic Records, intuition, Cosmic A ttain m en t, A ttunem ent with the Masters, A ttunem ent with others in distant places, General Review of Rosicrucian Laws.
S econd G rade :

In itiation R itual, including dem onstration of some Laws Then twelve weekly lessons, including personal talks and lee tures on the following subjects:

The Ego, the elimination of the Ego, the Elevation of the Psychic Self, Divine Rights, Divine Blessings, Cosmic Gifts, the Oriental secrets of these principles, Nirvana., Personal Psychic Development, Help from Visible and Invisible Masters, the Holy Assembly, Jesus and His Work, the work of other G reat Teach ers, the development of Psychic A ura, Interesting experim ents, P ractical methods for Cosmie A ttunem ent, New B reathing Exercises, Mystical Sounds, the Law of Incantation, E x p eri ments with vowel sounds, Developing increased Life Force, the mystical meaning of letters and sounds, the M ystery of the Lost W ord, How to seek for It, the purpose of other Secret Organizations, the Good points in M any Schools, Why M an kind needs help and instruction, the Creation of Man, the com position of his Body, the relation of Body, Mind and Soul, the D*vine T rinity, the E arth ly T rinity in Man, Experim ents to prove the statements, Man a. wonderful Organization, the Secret parts of his Organization, How these parts are connected with the Divine Organization, N a tu re s secret forces in Man, the One M ystical Force in M an s Body, the Control of this bv the Mind, the N ature of Pain, the tin e way to relieve it, Several Mystic methods for cu rin g pains m various p arts of the I >ody, Giving treatm ents to o4heiv, the O riental Methods, American Methods including C h rH ia n Science, H ealth and Hygiene, the Oriental Rosicrucian H ealth Principles, The Occi dental Race and its special needs, D em onstrating the Mystic currents of Life Force in the Body, Many experim ents to in crease this Life Force, The eye and its abnormal conditions, Sec*.ret Methods for treatin g the Eyes, Various forms of Diseases, Thu Real Cause of Diseases, Experim ents for T reating Some Diseases, How to establish Harmony in the H um an Body, The Duality of Life and Di'-aso. TV v\o Secret Elem ents for ob taining Health and prolonging } ie Simple Methods lor atI racling these E le m e n t to ih* > \ Classification of Simple < Diseases, Treating Oneself and others with Simple Methods, The Secret of Cell Life, The Effect of Thought and Action^ on the Body, The Constructive and D estructive Periods of Life, Sim ple haws about Mating, Rosicrucian Dietetics, The of t f tinnat ions, The list' of Medicine, Experim ents for W c o d M e t a l and Physical Strength, the T ru th about V egetal i an DicL The Relation of Spiri! m! a$id Mental development to Diet, Im portant instructions in regal'd to Food \ a lues, Aietnods loi Preventi ng Disease, Practical Experim ents and Demonstrations, Whnl Prominent Scientists Say, [experiments with W ater, F u r t he r Rules for treating others, Treatm ents at a distance, Con tact T r e a t incuts, Rosicrucian Se.crel Method, The Rhythm^ and (IvcleN of I/if<\ Mystical periods ol years. The Cycles ol InimnmfinnN, the Law of Reincarnat ion, Old age and Death, Re
birth and lieniMiernt ion, A Summary ol New R-osicrueian I t in ,l p|(v^ Import nnt Pemoiud Rending Matter and Inst i t ut i ons 4

T hird G r a d e :

Initiation Ritual covering three weeks during which the Students prepare for Cosmic Attunem ent and Psychic Demon strations before proceeding' with the Lessons which include the subjects of: The F o u r P rincipal M anifestations of M atter, The M ystery of Alchemy and Chemistry, Experim ents with the M ental Control of M atter, D irecting Mind Vibrations into M atter, M ental A l chemy, The Mystic Magnet sm of M an s Body, The Source of f Magnet i sm. Hs Rap'd Development, Rosicrucian MetaP! ysn-J L W S, Affecting the Blood of tlie H um an System. P e r sonal advice in regard to Health of each Member, The Solar Plexus, D e m o n s t r a t i o n s with it. The Psychic Centres of the Unman Body, Exercises for Developing them, Oontroll:ng the Nervous System, Controlling the Organs of the Body, Im proving their Functioning, The Psychic Body of Man, E xperim ents for proving its existence. W hat the Ancients Taught, W hat the Modern Rosicrueians Know, The M ystery of F ire, Its Place in the Universe and the H um an Body, Some Mystical experiments with Fire, Some simple Alchemical Experim ents, Experim ents with Vibrations, Affecting M atter with Thoughts, The True N ature of the Soul, Its Relation to the Mind, M anifestations of the Soul, H igher Mystical Symbolism, Symbolism in C hristian ity and O riental Philosophy, The use of Symbols in M ental E x perim ents, Symbolism in the H um an Body, Symbolism in the Cosmic, The Development of Religion, Religious Consciousness, God m anifesting through Man, Proof of the Existence of God, G ods M ysterious Ways, G ods Methods of Creation and Evolu tion, The T ru th about Spontaneous Generation and Artificial Creation, The Creative powers in M ans Mind and Body, M ans A bility to Create Mentally, The Control of N atural Forces, D irecting Desires to be Fulfilled, M aking Thought Form s be come Realities, Experim ents which show how Thought Form s are M aterialised, The Development of God's Creative Powers in each Member, The Value of Suggestions, Mistaken Ideas about Hypnotism , The False Beliefs about Black Magic, The Real Power of W hite Magic, Experim ents to Test these Principles, Exercises for the Development of Creative Power, Exercises for the Development of Personal Magnetism, The Development of H arm ony in the H um an Body, The Establishm ent of H a r mony between the H um an Body and the Cosmic, The Rosi crucian Methods of Diagnosing Inharm ony and Disease1 Con , tacting Personal Masters, Receiving Illum ination and In stru c tion from Cosmic Masters, T ransm itting Cosmic Pictures and Thoughts, Telepathy and Universal A ttunem ent, Methods for Contacting the Secret Chambers of the Cosmic and the Higher Chambers of the Order, Exercises for perfecting the Psychic

development of the Individual Member, Special instructions fo r Reaching the H igher Teachers and M asters and ways for a t taining the H igher Secret Teachings. General Sum m ary of the Three Grades followed by a series of Personal letters from the M asters of the O rder and the Im perator to assist the In dividual Members to be qualified for any higher work offered by the Order. AT T H E END OF T H E T H IR D GRADE. I t requires practically from nine months to one year to com plete the foregoing three Grades of National Lodge study. B ut as one can see, tine lessons are so arranged th at a l t e r the first few weeks the S tudent is able to experim ent and dem onstrate a great m any principles and after the first twelve lessons is capa ble of extracting from the lessons such principles and exercises as should enable him or her to make m any im portant changes in business and social affairs and improve in health and mind while being able to help others also. The average S tudent who has studied and read from m any books in the past finds th at these weekly lessons and lectures and personal letters of these three Grades supply all the inform ation th at a sincere S tudent can properly take care of in each week, and very few are ever anxious to go any faster in the work th an our system provides for. B ear in mind th at with this M anual the lectures contain everything th at is required for study except the use of a com mon dictionary at times or an encyclopedia when a S tudent is anxious to h u n t up some subjects th at are of special interest to him. There are no text-books of any kind th at must be p u r chased and the Student will find in the Mystic Triangle (O ur own Monthly Magazine) m any special articles of help and practical application in his m aterial worldly affairs. ADVANCING TO H IG H E R T EA C H IN G S.
When Members have completed the three Grades outlined above and have been found fu lly qualified by the Masters of the Order and the Imperator, they have two Paths open to 1hem. The first is to unite with some Temple Lodge near them arid at the hands of Masters and A ssistant Teachers receive the Higher Teachings of the twelve Temple Grades after Initiation with Egyptian Ceremony in such Temples; and enjoy the asKocialion with hundreds of other sincere Students and Workers. The Second Path is open only to those who live in such locali ties or under nuc I i circumstances as will not permit them to at tend a regular Temple Lodge or who live where there is no Mieh Tflmple Lodge within convenient distance.
Rucli Menibern may by special dispensation receive the < is1 (S7

courses of the Teachings, beginning with the first Temple Grade by correspondence, b ut without the Initiations and R ituals or Temple dem onstrations until such time as they can become In itiated into a regular Temple Lodge and become affiliated there with.


Mystic Symbols
And Their Meanings

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N o te C ro s s w it h





The Higher Teachings of the Order are those which were especially designed and compiled by the Higher Masters of the Order for delivery in the Secret Temples of our Order by the appointed Masters and Officers in Tiled Lodge Rooms and under the Seal of Secrecy and Sincerity. Such lectures contain the most complete presentation of all the occult Laws and Princi ples handed down through the Ages and amended by the mod ern Masters in all countries so that today they are of practical value in these modern times. Naturally, they cover all of the points, Laws, and Principles touched upon in the three cor respondence Grades of the National Lodge, but present each Law and Principle in more complete and demonstrable form and include hundreds of subjects and mystical Laws which could not be put into the three Grades of the National Lodge work. In addition to the lectures given in the Temple Lodges the Members have the benefit of Temple demonstrations per formed by the Masters and most advanced Members, and the valuable discussions with questions and answers which follow each Convocation. Those Members who cannot attend Temple Lodges a n d who are carefully selected and deemed worthy of receiving the dis courses of the Temple lectures by correspondence under Oaths of Allegiance and Secrecy will receive the same private lectures by mail each we e k as t h e Masters of t h e Temples use in their Lodges in d e l i v e r i n g 1he t e a c h i n g s to t h e Members assembled. These l essons a n d l e c t u r e s a r e t he s a m e t h r o u g h o u t t h e AM.ORC- of N o r t h A m e r i c a a n d die o n l y difference b et we e n Ihe l e c t u r e w o r k a s g i v e n in in I lie T e m p l e s a n d Ihe s t u d y o f t h e lessons a.I ho me
by c o r r e s p o n d e d * e is in I he a b s e n ce of j he di s c u s s i on s , quest ion.; a n d a n s w e r s , d e m o n s t r a t i o n s a n d R i t ua l s .
H o w e v e r , Ihe c o r r e s p o n d e n c e M e m b e r s a r e a b l e to m a k e t he i r o w n d e m o n : I raI i o ns al h o me , in most e ase s, a n d t h e r e f o r e d o not m i ss Ihe i m p o r t a n t par! o f t i ns p h a s e o f t he T e m p l e w o r k ; a n d o f c o u r s e all o f Ihe e x e r c i s e s a n d <l e mo n s ! ra I i ons lo be m a d e in I he i r p e r s o n a l affair:-; a r e I lie s a m e a n d j us ! as efli ei enl w i t h Ihe eoi r e s p o n d e n e e M e m b e r s as wi t h Ihe T e m p l e M e m b e r s . Bill all Member-: ar e u r g e d l o u n i t e wi t h a T e m p l e a n d be m i n e a M e m b e r o f t he loeal L o d g e w h e r e v e r p o s s i bl e b e c a u s e t h r o u g h t he L o d g e vvorl, I lie M e m b e r d e r i v e s Ihe g r e a t e s t benefit p e r s o n a l l y a n d is a bl e to assist tin* L o d g e m r e n d e r i n g g r e a t e r HIT\ ire Io i her.. l


A n cicn t

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ir s t

Grade* .

Initiation Ritual performed in the Temple by fifteen Officers in purely Egyptian surroundings, constituting the famous Crossing of the Threshold'7 ceremony, which is ever the goal of all Seekers for Rosicrucian Illumination. The Initiation is followed by a series of weekly or semi-monthly Temple lectures and lessons covering the following subjects: The Ethics of Rosicrucian Ism, The Meaning of I n i t i a t i o n , The Search of Ancient Mystics for the Portals, The Secrecy of its Higher Teachings, The Mystery of Mysticism, The Law of Symbolism, Ancient Secret Alphabets, Numerals and Symbols, The Meanings of Numbers, Matter and its Existence, The Law of the Triangle, -Crystallography, The Laws of the Universe, The Material World and its Composition, The Physical Composition of Man and all Animal Life, First Laws of the Rosicrucian Ontology, The Difference between Living and Non-living Mat ter, W hat Makes Man a Living Being, The Elements of Physi ology, The Place of Spirit in Man, Distinction between Spirit and Soul, The Manifestations of Spirit Energy, Spirit Vibra tions, Electrons and Atoms, The Natural Law of the Composi tion of Matter, The Law of Motion and Rhythm, Polarity and Magnetism, Demonstrations of the Action of Electrons in Form ing Matter, The Hidden Principles regarding the Nature of M atter and its Manifestation, The Law of Vibrations and the Cosmic Keyboard, A Summary of the Principal Laws of the Universe regarding Matter, Man s Material Body and all Forms of Existing Things.
S eco n d G r a d e :

for being incarnated in a Human Form, Whence IT came and Whither IT gocth, A review of the Mental and Psychic parts of Man,
T h ir d G r a d e :

Initiation Ritual, including demonstration of Alchemical prin ciples and mental phenomena. Followed by a series of lectures covering the following subjects in detail: The Laws of Motion and Change throughout the Universe, The Laws of Devolution, Evolution and Involution, the Evolu tion of Consciousness in Life, The Nature of Consciousness and its Attributes, The Reason for Life, The purpose of Living Organisms, Sensations of Consciousness, The coming and going of Consciousness, Individual and group Consciousness, Intelli gence, Intellect, Imagination, Imaging and mental creating, The Perfection of Mental Action, Ideality, Mystical Alchemy, Rosicrucian mental methods, Objective sensing, Psychic sensing, The Actuality of Things and our Realization of Them, Realities Created, Actualities made to disappear, Actualities may not exist, Demonstrations of Actuality and Reality, Psychic Products, Mental Products, Illusions, The Effect of Environment, The Effect of Thoughts, Soul Memories, Exercises for awakening the Memory and developing Psychic Consciousness^ M ans association with the Cosmic, The God and Master W ithin, Con tacting the Psychic Minds of others, The Psychic Man separate from the Physical Man, How They can be made visible at the same time, General review of the Mental and Psychic duality of M ans Consciousness.

G rade :

Initiation Ritual in the Temple illustrating the Members ad vancement in the work and mental development. Series of lectures covering the following subjects in detail: The Rosicrucian Alphabet of Mystical subjects covered by the future lectures, The Mind of Man and its Faculties and Functionings, Its Objective and Subjective Divisions, The Scale of Operation, The Mind's Relation to Cosmic and Mun dane Consciousness, The Voluntary and Involuntary Functions in Man, An Analysis of the Mind and Brain in Action, The Dual Consciousness in Man, Disorders of the Mind and Brain, Various forms of Reasoning, The Improvement of Reasoning, Will Power, Its Development, Its Relation to Health and Dis ease, The Memory, Its Origin, location and development, Using the Memory, The Purpose of the Memory, Connection of Mem ory with the Soul and Cosmic, The Secret Inner Chief Engi neer of each Being, Subjective Conditions of the Body, Objec tive Functionings of the Body, The Nature of Habits, flow they are formed and suspended, The Power of I lie Subjective Mind over the Human Body, Mental Suggestion, The Art* and Science of Suggestion, The Living Soul within Ihe lindy hikI it* renmon

Very elaborate Initiation Ceremony introducing the Member into the next stage of the Higher Teachings and illustrating to him the mysteries of Life. Followed by a long series ol lecture's covering the following important subjects:
T h e O r i g i n a n d N a t u r e 1 ol t he L i l e F o r c e in M a n , It s S o u r c e , It s E o r m o f M a n i f e s t a t i o n , T h e S e c r e t K n o w l e d g e o f t he K o s i cr u c i a us r e g a r d i n g t h e Li Ie E o r c e , l l o w t he I / l i e h o r c e e n t e r s t he l l u m a n l >ody, llovv to C o n t r o l it in t he .1 I n m a n | o d y , H o w lo d i r e c t it to all L i v i n g M a i l e r , T h e Iv os i e r uc i au Met iiod l or i n c r e a s i n g Hie L i f e Eo r ce , The. P r e v e n t i o n o f t he b r e a k i n g d o w n p r o c e s s in I I k * H u m a n B o d y , T h e c o m p l e t e pre sent at ion o f I lie A n c i e n t Secret. M a n u s c r i p t w r i t t e n by N o d i n e x p l a i n i n g Hie N a t u r e o f the. L i f e F o r c e in all L i v i n g ( - e l l s a n d h o w it m a y be d i r e c t e d a n d c o n t r o l l e d . Me,I h o d s l o r d i r e c t i n g thin L i f e E o r c e f r o m t he l l u m a n B o d y f or t r e a t i n g o t he r s . T h e d e v e l o p m e n t o f a s t r o n g A u r a a n d t he S e c r e t s ol l o n g L i t e a n d Perfect Health. ( J e u e r a l r e v i e w o f t h e most i m p o r t a n t k n o w l e d g e reg/i rd i n g L i t e E o i v e e v e r g i v e n to Ma n.

|f'irm ( I

Ini t i at i on Nitunl fol lowed by nM' u-n ol lecture?*


introduced at this stage of the Student 's progress so that he may have time for Psychic development through the many ex periments he is conducting night and morning and at other spare times without taking up any new metaphysical or psychic subjects. Therefore the lectures of this Grade include a com plete review of all the Ancient philosophies showing the devel opment of mystical and philosophic thought and leading up to the modern philosophies and religious doctrines so that the Student will be well versed in philosophy, religion and ethics.
S ix t h G r a d e :

magnetic. Also other exercises are given in connection with the highest mystical vowel sounds with methods for pronounc ing them so as to produce psychic manifestations at will. Also the Lost Word, sought for by the ancients, is further explained in tliis Grade and the Student begins to realize that he has been gradually acquiring this Lost Word and gaining very unusual occult powers. This is the most mystical Grade of study in the principles of Rosicrucian Teachings ever given in the Occidental world.
ig h t h

A very impressive Ritualistic Ceremony conferring honors upon those who have progressed properly to this degree, fol lowed by a long series of lectures and lessons with charts, dia grams, illustrations, and exercises explaining in the most simple and fascinating manner the secret methods of the human body in the digestion of food, the principles of dietetics, the making of blood, the entering of the vital Life Force into the blood, the real purpose of Rosicrucian breathing exercises, the true cause of all disease and suffering, the diagnosis of disease and the secret Rosicrucian methods of directing the healing Forces of the Universe to the different parts of the Body of those who may be suffering; including quick methods of bringing about rapid changes in serious conditions and explaining all of the functions of the organs, nerves and plexuses of the Human Body in their relation to the Psychic and Cosmic Forces of the Universe. This is the most complete course of study in meta physical healing ever given to students of mysticism and is exclusively Rosicrucian.
Seventh Grade:


. Very impressive Psychic Initiation illustrating some of the highest mystical teachings of the Order, followed by a series of lectures and lessons dealing with the metaphysical and psychic existence of Man, and leaving aside the material and earthly matters covered in the first six Grades. This Grade fully ex plains the real purpose and nature of the psychic body of Man within the physical body and contains exercises for strengthen ing the vitality and power of the Psychic Body with its Psychic Consciousness; and then proceeds to explain how the Psychic Body may be temporarily separated from the Physical Body and both be made visible at the same time. After these experi ments are completed the Student is instructed in the Rosicru cian methods of projecting the Psychic Body out into space to any point or place and there made visible to others without affecting the continuous functioning of the Physical B o d y . Other e x e r c i s e s assist in the d e v e l o p m e n t o f I hr Aura, so that it may be made very visible in a darkened r oom and suffi ciently strong tn c a u s e i l l u m i n a t i o n a n d l o m a k e t he hands

Another impressive Ritualistic Ceremony of Initiation for those who have succeeded in the work of the previous Grade, followed by twenty-nine lectures in the higher metaphysical principles whereby the Student is gradually revealed in his proper incarnation as related to God and the Cosmic and is instructed with definite lessons and exercises 111 the possibility of projecting his psychic body through all matter and space to any person or place and there making himself visible as he is in this incarnation; or as he was in a previous incarnation; with the further ability to cause certain material things to move or respond as he directs, including the production oi sounds from musical instruments, from his own voice or from things that he may psychically touch. He is also instructed in the principals taught by the old Rosicrucians whereby he can give treatments to others during such projections or carry on humanitarian activities without revealing himself, and attend sessions or con vocations of branches of the Order in foreign places by projecting and attunement, a n d in other ways carry on the experiments described by the Masters of the F a r East and heretofore only taught by Rosicrucians in the Temples of Thibet, where the Masters of the Great White Lodge hold their Sacred Convocations. This Grade also reveals the Laws re garding the real personality in each of us and many facts about our past incarnations. True facts regarding so-called s p i r i t u a l i s l i e principles and phenomena are revealed, and many oIIht important Rosicrucian Teachings, including the Keys to the Ninth Grade. Ritual whereby the MemGrade and duly qualified ln)* 11 ;11 < v i v<m t it I(s. and honors of the highest standing in the 1* ' so sr as T e m p l e Ceremonies are concerned. Serious n h l i t f n l m h s o f S e r r e e y and devotion to Rosicrucianism are re quired o f t hos e who t ake I his Initiation in the Temple and ree e i v e t he hi g h e s t Pa:;:: word:: a n d method: : o f recognition in the
T e m p l e Grader, 'Flu;, ltt f o l l o w e d by a . rie. o! h.rly very e o m p l et f , N i nth (Ika d k: A not her highly impressive Temple brrs w h o h a v e p r o p e r l y readied this



and lessons dealing with subjects, many of which cannot be described in a Manual of this kind, that include revelations re garding M ans relation to God and the higher Forces of the Cosmic and the development of the highest metaphysical powers within his own body, lie is enabled to use some of these Forces of Nature to blot out and make hidden material things as well as eliminate mental and psychic things which may be obstacles in his life, or direct or change the course of natural events in their relation to him so as to bring about certain re sults in his own affairs or in the affairs of other's. This is the last Grade in which the Student receives Initiation on the Material Plane in Material Temples, and from this point on ward is in contact with his Psychic Master from whom he re ceives further instruction and Psychic Initiation as he is ready for them. In this Grade also the Student receives the last vowel sound of the Lost Word and learns how to use this word for instantly affecting Laws, Principles and Manifestations t h rough out Nat ure.
T en th Grade: E T
leventh w elfth

OTHER BRANCHES OF OUR STUDIES. Members who have attained tU Fourth Grade work and have carefully studied the lectures of the first. three Tpnmlt A n d es mav be admitted into the University of the Order to take up special study and lessons along definite lines leading to proficiency in the special w l i i other The University is duly Incorporated and Oharteied as are otner U ^ e S S m d c o n t L Aeademie d Honorary those who have specialized m certain courses of. study. hers are admitted to the University only by invitation 011 t part of the Masters who conduct the work after being found

TiPei^llv Qualified in some manner. S

The University exacts no fees and is operated upon a voluntary donation basis exclusively.

G rade : Grade :

The Initiations into these Grades are given P ychically to the s W orthy Members who have advanced to the preceding Grades and very often these Initiations occur Psychically in the Tem ples of the Order in the Orient. The lessons and lectures of these Grades will be received by the Members and Students in a mystical manner which cannot be explained here, and they will, from time to time, assemble with others in the same Grades for the exchange of knowledge and experiences while carrying on their mystical activities in all parts of the world without inter ference with their regular business and social routine. No Mas ter or Officer of the Order determines when Members of these Grades are ready for advancement into the next, for this infor mation is received by each Member psychically when he is ready. AT THE CLOSE OF THE NINTH GRADE. Members who attain and complete the psychic instruction of the Ninth Grade or those above it may enter the ILLUM I NATI, which is a higher organization of the Order wherein the worthy Members continue to carry on specialized work and studies under the direction of the Imperator of their J u ris diction and the personal Cosmic Masters. Members cannot ask for admission to the Illuminati but must wait until they have been found ready and invited to slmre in this additional work. 74


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C r e a t i v e PRmaPLES


In various parts of our* lectures reference is made to the law of the triangle in the composition of matter, the manifestation of m atter and the manifestation of spirit energy and psychic energy. And in ol her places reference is made to crystallogra phy, or the law of crystal formation in matter. Cry stall ography so beautifully illustrates the law of the tri angle in all nature that we urge the student to hunt up the sub ject in encyclopaedias or other reference books. For those who cannot do this, we append here a short article on this subject. Before reading that article, however, let us call your attention to the chart shown on the opposite page. Illustration No. 1 shows some of the typical forms of crystals as known to science. These are but a few of a very great many, and attention is called not only to the very evident working of the law of the triangle , but also to the beautiful grace in form. In illustration No. 2 we see how the law of the triangle shows itself in connection with a demonstration of vibrations. By placing a piece of glass on a pedestal and sprinkling sand on the glass, one can manifest the vibrations by drawing a violin bow on the edge of the glass and cause the vibrations to flow across the surface of the glass and thereby arrange the sand in various forms, as shown in the seven black squares of illustra tion No. 2. In the lessons of our higher grades where the metaphysical principles are taught, we learn that thought vi brations can be directed into designs and form s just as with the sand and the physical vibrations on the glass. The rest of the chart shows how nature adheres to the law of the triangle in the formation of snow crystals, ice crystals, mineral crystals and acid crystals. Nature is truly an artist in her great work, but solelv because she uses SYSTEM and ORDER. CRYSTALLOGRAPHY
The S c ie n c e W h ic h T re a ts

Illu stra tio n

N o.

C ry s ta ls

A crystal is a portion of inorganic m atter with a definite molecular structure and an outward form bounded by plane surfaces called crystal faces7, and conforming to the angles of a triangle. These crystal faces result from the regular arrange ment of the particles of the substance undergoing solidification, every addition of matter to the crystal in the process of forma tion being piled upon the particles already solidified as cannon balls or oranges are built up into a pile. All of which r e v e a l s the Law of the Triangle . The reason f or this is that e v e r y H O


A c id

Crysta ls

minute particle of a crystallizing substance, which we call a crystal molecule7\ has certain lines of attractive force by which it gathers to itself other crystal molecules of the same sub stance in the same way that a magnet attaches itself to a piece of iron or to another magnet, Crystal molecules of different substances generally have different lines of attraction, some be ing of different intensity; hence it follows that in most cases the solid formed by the piling together of the crystal molecules of a certain chemical compound has an outward shape character istic4 of that compound. We also assume that the direction of attract ion of the unit of crystal accretion (the crystal mole cule) is dependent upon the structure of the chemical molecule of the substance crystallizing; that is, made up of a number of chemical molecules grouped together. Hence only elementary chemical substances and definite chemical compounds form crys tals. So that the crystal molecules of a substance may come into sufficiently close proximity to admit of their being mutual ly attracted along their lines of crystallizing force, it is neces sary that they should be crowded together by reason of the con traction of the space in which they are confined. This happens where a mass solidifies by cooling, or when by evaporation the amount of a substance dissolved in a liquid (such as water) ex ceeds in quantity the amount which the solvent can retain in solution under the conditions obtaining. Either condition re sults in the formation of crystals. A condition of formation more rarely met with is that in which crystals form directly from vapors, as in the case of iodine or chloride of ammonia. The best means of studying the formation of crystals is af forded by the evaporation of a solution of some soluble com pound, such as salt or blue vitriol, until it is supersaturated, when crystals of the dissolved substance will be thrown down. If two substances, such as salt and borax, are dissolved in the same solution, the result of evaporation will be crystals of both substances, each set of molecules building themselves up in dis tinctive forms. Solutions show considerable inertness, and it is often necessary to start the process of crystallization by intro ducing some solid substance (a crystal of the substance) to form a nucleus for the growing crystal. The outward form (the solid bounded by plane faces) is only an expression of the regu lar grouping of molecules which takes place when a substance crystallizes; consequently we may expect other evidences ol* the molecular arrangement. These evidences become apparent when we consider the physical properties, such as the transmission of light, heat and electricity through crystals. A sphere cut. from a quartz crystal does not expand equally in all direct ions when heated, as does a sphere of an uncrystallized substance, such as glass or amber; neither does a 'piece of beryl t r a n s mi t , p o l a r i z e d light in the same way as does a p i e c e o f g la s s o f the s a m e s h a p e . This latter property o f crystals is o f g r e a t u s e in t h e d e t e n t i o n 82

of imitation gems. In the sphere of quartz we find that the action of heat pulls the molecules apart in one direction more than in other directions and the sphere becomes an ellipsoid. Substances like glass, showing no evidences of crystallization, are said to be amorphus. A substance in which the molecules have responded to crystallization but in which crystal faces have not been developed is said to be crystalline. Crystalline masses are often the result of the close crowding of crystal to the exclusion of the development of crystal outlines.


N il

(Fn con n o d ion with the lessons of the First Grade of Temple Lectures) In a number of lectures reference is made to the magnet, and the laws and principles demonstrated by the magnet are used to illustrate other laws. Certain simple points about the magnet will be of interest to our* members, and for this we will refer to the illustrations shown on the opposite page. The magnet with which we are most familiar is shaped like a horse-shoe, but it may be shaped like No. 2 on the opposite page. The purpose of such forms is to bring the two poles of the mag net close together; for every piece of steel or other mineral hav ing magnetic qualities must have two poles or points of distinct polarity the north pole and the south pole, marked N and S on the chart. When the two poles come within a certain distance of each other, a magnetic effect is made manifest. This is because each pole has an aura or field of magnetic attraction around it. If we say that the north pole is negative, and the south pole posi tive, in polarity, then the north pole has a space around it in which negative magnetism radiates, and around the south pole is a field or space in which positive magnetism radiates. We cannot see this magnetic radiationany more than we can see any form of electric energy; but we can demonstrate it. By holding one end or pole of the magnet under a piece of paper and then sprinkling very fine steel powder on top of the paper, we will see the powder moving in certain lines which plainly show the lines of magnetic attraction and repulsion. In illustration No. 3 we see a small straight magnet under a piece of tissue paper and the powder or grains of steel sprinkled over the paper. This enables us to see the radiations of mag netism from each pole. When the north and south poles of a magnet are brought so close together that their fields of magnetism or auras begin to contact each other, there is a stressed condition set up which is greatest in the centre of the space between the two poles. T h i s magnetic field and stressed condition is used in many wonderful electrical inventions, and the same principle in nature is re sponsible for much startling, natural phenomena. E v e n in t h e most minute forms of cell life in animal bodies, t h e p r i n c i p l e s of magnetism are responsible for the continuance a n d r e p r o duction of life. Illustration No. 4 shows t h e stressed fu ld b e tween the north (negative) and south ( p o s i t i v e ) pol es. T h u negative is attracted t o t he p o s i t i v e a n d Ihe p o s i t i v e r e a c h e s out to take t h e negative; c o m b i n i n g , t h e y f o r m u m a ^ n e l m Held o f
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a g n e t ic

h a r t

dual, active potentiality. The greater the magnets, the larger this field and the more powerful the force. If two north or two south poles are brought together or near each other, their lines of magnetism repulse each other. This shows the principle that 'like repels like and attracts unlike . In illustration No. 5 we have another interesting principle illustrated. If we take the piece of steel bar shown in illus tration No. 3, which has its north and south poles and its neu tral part in the centre of the bar, and saw it into four short pieces, we find that we have four perfect magnets, each having a north and south pole like the longer bar. In illustration No. 6 we see the peculiar, yet strictly logical, effects of the magnetic fields when two bar magnets are brought into relation to each other at right angles. In illustration No. 7 a short magnetic bar is held under the paper and turned around rapidly. We see that the revolving magnetic field pulls the steel powder around with it. Even a steel ball or piece of pipe may be magnetized, in which case the inside ol the ball may have one pole and the outside another, or the opposite sides of the pipe may be of different polarities. This is indicated by illustration No. 8. Bear in mind that when we speak of polarities in our lec tures we are referring to the magnetic polarities, such as are shown in these illustrations. All living, vital bodies, whether mineral, plant or animal, have magnetic polarities, and all such living things are therefore magnets, with both positive (south) and negative (north) poles or polarities; but in one sense or another each of these has one of the polarities predominating, through greater strength. Thus we speak of a body being of a positive polarity or negative polarity, referring always to the predominating magnetism of its two poles.

Many who see the symbol of the Rosy Cross for the first time believe it to be a Christian symbol or very likely a Roman Catholic symbol, and most surely a religious symbol. We have found that we are called upon daily to make some explanation not only about the Rosy Cross, but, the Cross in any form, in our correspondence. We trust, therefore, that this explanation will anticipate many questions. First of all, let us say that the Cross was not originally a religious symbol and is used by many organizations, in some form or another, as a symbol without any religious significance. Nor was there any such thing as a Christian cross during the time of the birth of the Christian doctrines as taught by the Master Jesus. It is a coincidence in religious m atters that Jesus, like many others for centuries before Him, was crucified on a Crossand not even on a Cross like that now used as the Christian symbol; and it was due to another coincidence that the Cross was adopted by the Christian Fathers, centuries after the Crucifixion, as a, symbol of the Christian Faith. They might have adopted the exclusive use of a Golden Crown (which they do use at times) or the Crown of Thorns, or many other symbols typical of some event in His life and works. Those who are of the Hebrew race or Jewish religion justly feel that the Cross is a symbol to them of suffering in the form of persecution. One need only read the real history of the Hebrew race to note how it suffered needlessly and continuous ly through campaigns conducted, by those who ever cried aloud: Via C rue is ! B y way of the Cross the Jew was ever made 1(> be a.n outcast and a persecuted victim of the ancient, systems which merely used that sacred symbol to hide their real pur pose's. F or/ truly, the Christian principles have naught, in them 1o justify that, which has been perpetrai.cd in their name; hut the same may be said of many other religious movements during thrir early stage's.


H o w e v e r , we wi s h to a s s u r e J e w s a n d ( { e n t i l e s , Kui nan Oa t h ; md I V o t e s t a n l s al i k e , that 1o t he O r i e n t a l s who belong to n o n e ol t he s e f o u r e l a s s i l i c a l i o ns - 1 he R o s y ( Vo s s s y m b o l is s a c r e d , not a s a r e l i g i o u s s y m b o l , but a s a, D i v i n e S y m b o l , b e c a u s e it r e p r e s e n t s t lie t r u e D i v i n i t y in Ma n a n d all Nature'. T h e o r i g i n o f t he C r o s s is l ost in a n t i q u i t y it is so o l d ! P e r h a p s the* lirst use o f it w a s in d r a w i n g line's f r om t he f o u r e n r d u m ! p o i nt s . N o r t h , S o u t h , Kasl anel West.. S u c h line's f r om mieli p o i n t s i m p o r t a n t i n d e e d to the* ancie'iits would form n ri'oNM. T i m (IrNt d o l i n i t e f o r m o f t l m Hi-own, lmwewe*i\ jin a inyHti n i l or weeret wyt nhol w h n I hut o f t e n <*ulled t h e TAH O K O S S a n d



used by the ancient Phenicians. This Cross is shown in the first illustration oil the chart of Crosses. The next important development was the addition of a loop to the top of the Tan Cross. This formed what, is often called the Egyptian Cross, because it became a very important symbol in their rituals. By them it was called the Crux Ansata, or Cross of Life, and was their symbol of Immortality or the con tinuity of life. It is often found in the hands of their Kings, Queens, Grods and Goddesses as the Koy of I j iie 13y some who are entirely ignorant of the facts it is claimed that the Crux A nsata was a sex symbol. That is due to the fact that to Ihe early Egyptians the reproductive process throughout all. nature, in all plant and animal life, was a great mystery. That the seed in the ground, or any cell of living matter, could re produce its like and assist in maintaining a continuous line, of its own specie, proved the continuity of all life, or in other words demonstrated the principle of im mortality, through birth, transition and rebirth. This led them to the doctrine of re incarnation, and the Crux Ansata became the symbol of that be lief in immortality. One will see at, once that the relation to sex matters was remote and purely incidental, as must be the study of such physical processes in relation to the whole scheme of the continuity of life. The Rosicrucians today use the Crux Ansula as a, symbol of Immortality and Reincarnation exclusively. To them it has no other meaning. In a. study of some of the other Crosses we see arbitrary changes and additions so as to form unique symbols, and we find the Cross was common to nearly all ancient races, ante dating the Christian era. The Rosy Cross of the Rosicrucians is always a gold cross with the distinctive looped ends as shown in the illustration There is always ONE red rose in the centre of the Cross, and sometimes for purely decorative purposes a green stem may be attached to the rose; but there is never more than the one rose, and symbols composed ot a Cross with seven or three or four roses in the form of a wreath around the Cross or over the 0 ross, is not a true Rosicrucian symbol, but, a personal adapta tion, counterfeit, or deceiving imitation. The most ancient, of all pictures of the Rosicrucian symbol, and all references to it in the most ancient manuscripts, describe it as a gold cross with a, ruby red rose . The symbol described herein as the true Rosy Cross is registered in the United States Patent Office a s the official Rosicrucian Symbol, and such patent registration is held exclusively by AMORC.

ig e s t io n and

N u t r it io n

The chart shown herewith is not to be considered as an anatomical drawing of the internal parts of the human body. The various organs and connections shown in the diagram here with are arranged so that the mechanical action will be plain and understandable, and not in accordance with, the true rela tion as found in the human body. For instance, the position 01 the liver and gall bladder is not in keeping with the true condi tion. The same may be said of the spleen. And the connections from the intestines to the liver at the lower part of the page indicate where the liver should be located if we were going to be partly correct so far as the diagram is concerned. However, this mechanical drawing will serve a better purpose than any anatomical diagram you may find in any book. It is well for our members to understand the mechanical

process of eating and digesting food. We must keep in mind that food, whether in liquid or solid form, supplies the nega tive elements for the human body, just as breathing supplies the positive elements. It is when the positive elements in the breath of life come in contact with the negative elements of the physical body that there is a unit formed of the negative and positive polarities that constitute life through the chemical action as well as the psychic action. This diagram and chart will help you to understand how the food is turned into the negative elements which release their negative electricity, 01 power, and thereby form one-half of the necessary vitality ior life.
Foodand liquids-is taken into the mouth where, while being crushed, masticated and rendered small in particles like in a crushing device at the bottom of a grinder a certain amount of saliva mixes with it to prepare it lor digest.ion. If passes the pharynx in swallowing and goes down the esophagus (or throat.) to the stomach. ^

In Ihe s t o m a c h Ihe wo r k o f c h u r n i n g l a k e s pl ac e. T h e l it t l e v a l v e or o p e n i n g f r om t he s t o m a c h to the. i n t e s t i n e s , c a l l e d the P y l o r u s , r e m a i n s p a r t l y c l o s e d d u r i n g t h e c h u r n i n g pr o c es s . A f t e r Ihe s t o m a c h ha s e x p a n d e d a n d t u r n e d Ihe f ood f r om s i de l o s i de a n d m i x e d it we l l , t he P y l o r u s a u t o m a t i c a l l y o p e n s ( a n d o n l y w h e n Ihe p r o p e r l i m e h a s c o m e ! ) a n d the. fond p a s s e s i nt o I lu* b e g i n n i n g o f t he s m a l l i n t e s t i n e s . O n t he w a y d o w n t he i n t e s t i n e s t h e r e Hows i n t o t he m i x e d food s o m e bi l e f r o m t h e Rail b l a d d e r ( t h r o u g h t h e bi l e d u c t ) a n d a l so s o m e P a n c r e a t i c 11u i d from the pancreas. ThoKe t w o Hindu, m i x i n g w i t h Ihe f ood, h e l p to i o o d a n d dl wml vn it i nt o it* p r i m a r y n e g a t i v e e l e m e n t * ,

N u t r it io n

lo o d

C ir c u l a t io n

The purpose of this diagram is two-fold. It is unusually clear and explanatoryespecially for our work. F irst of all, we see how the nutrition from food is taken into the circulatory system. At the side of the chart we see the vessels which lead from the intestines. These connect with the liver. In this way all nutrition from the food we eat passes to the liver. Here it is filtered, purified and formed into what we call Negative Elements7 of the blood. From the liver these Negative Elements7 pass into the principal vein carrying the blood to the heart. However, all fatty elementswhich are separated from food in the process of digestion and assimilation in the Intestinesdo not enter the Liver, but pass through the so-called Thoracic D uct7 and go directly to the heart to form Lymph Ele ments.7 This is shown plainly on the chart, 7 Now the Negative Elements,7 forming negative blood, enter 7 the right side of the heart and from there they are sent through the two pulmonary arteries7 to the Lungs to be made positive. 7 That is, each negative blood cell is sent to the Lungs to receive a Positive Polarity; and from the Lungs this vitalized blood returns to the left side of the heart and there it is pumped out through the arteries to all parts of the body. As this Positive blood, vitalized, travels through the system it uses up its vitality or Positive Polarity and again becomes only Negative cells or Negative blood. Where it changes from positive to Negative it does its greatest work in what are called capillaries.7 The 7 Negative blood must therefore return once more to the heart and from there be sent again to the Lungs to be vitalized with a new Positive Polarity. This is a continuous process.
In o u r v a r i o u s b r e a t h i n g e x e r c i s e s w e a t t e m p t t o t a k e m o r e ol* t h e p o s i t i v e e l e m e n t s i n t o o u r b o d y t h a n in t h e n o r m a l p r o c e s s ol' b r e a t h i n g . A l l t h e n e g a t i v e e l e m e n t s in t h e b o d y wi l l a b s o r b t h r o u g h t he b l o o d a s m u c h p o s i t i v e v i t a l i t y a s w e t a k e in t h r o u g h b r e a t h i n g . In n o r m a l b r e a t h i n g , o r what, w e s h o u l d r e a l l y call subnormal b r e a t h i n g , w e m e r e l y take, in a s m a l l a m o u n t o f 1he p o s i t i v e , w h i c h r e a d i e s t h e n e g a t i v e c e l l s ol t he b l o o d a n d c h a r g e s o n l y a s m a l l p o r t i o n o f 1he n e g a t i v e w i t h t h e positive'. I y d e e p e r b r e a t h i n g , or by h o l d i n g t h e b r e a t h as > e x p l a i n e d in o u r l e c t u r e s , w e c a u s e m o r e ol I Ik*, negative', e v i l s e> ! t he ble>e)el to b e c o m e <,b a r g e d w i t h the*, po s i t i v e 1 v i t a l i t y e>f t he * a i r anel lh<Te*by make* o u r blooel s t r o n g e r o r g r e a t e r in its vitality. O I I h t b r e a t h i n g e.\er<ise*s s h o w us in o u r l e c t u r e s hew w e c a n lake' on an aeldi't i onal a m n i m l o f t he' positives l or p s y c h i c e x p e r i m e n t s anel f or s pee in I l u l l i n g wo r k . Al l o f t hi s, ol c o u r s e , is e x p l a i n e d in d e t a i l in the* l e r t ur c s .

Chart 1


r in c ip a l

r t e r ie s

In our use of the blood for healing purposes, as well as for all mystic or psychic purposes, we deal with the vitalized or Posi tive blood. This is the blood which travels through the Arteries of the human body. Arteries carry the blood, the vitalized blood, from the heart to every part of the body to carry on the constructive work of nature. Veins, on the other hand, return the devitalized blood to the heart, and do not concern us so greatly. The diagram on chart 3 shows the principal arteries. From the upper part of the heart rises the great Aortic Arch (indi cated by the figure 1. See also diagram on chart 2). From this Arch, or large vessel, branch all the arteries supplying the great amount of vitalized blood to the body. Every artery carrying blood to the most minute p art of the bodyr joins one of the principal arteries shown on this diagram. In our work, whenever it is necessary to know the source of blood for any small artery, one need only refer to any medical or anatomical book, or dictionary, and see what principal artery it connects with, and then trace it to the principal artery on this diagram. The arteries throughout the body carry the positive blood of the system. Therefore the arteries radiate the utmost vitality in a physical sense and also in a psychic sense. For that reason all healing work, where the hands are used, takes advantage of the natural radiation of power from these arteries. In the hands of each person there are arteries as well as veins, and it is from the arteries that the hands receive their vitality as used in all healing work. P art of this vitality is the natural health and life of the physical body and part of it is the psychic power which is also in the blood and generated by the blood.
In t he l e c t u r e s a n d l e s s o n s o f t h e S i x t h ( J r a d c m a n y r e f e r e n c e s a r e m a d e to m e t h o d s w h e r e b y t h e bl o o d c an bo s t i m u l a t e d or i n c r e a s e d in v i t a l i t y in c e r t a i n p a r t s o f t he b o d y t h r o u g h c e r t a i n secret m e t h o d s k n o w n o n l y to the, l v o s i c r uc i a n s . 'That, is w h y t h i s ('hart b e c o m e s v e r y i n t e r e s t i n g a n d h e l p f u l in I,he S i x t h ( I r a d e wo r k . If is e a s y to u n d e r s t a n d h o w t he v i t a l i z e d bl ood in t he s e a r t e r i e s b e c o m e w e a k e n e d a n d less v i t a l i z e d a s it c i r c u l a t e s a r o u n d t h r o u g h t he b o d y a n d f i na l l y p a s s e s i n t o t h e veins. Iut in s o m e h u m a n p r o c e s s e s it is n e c e s s a r y l o k e e p M u? bl o o d in t h e s e a r t e r i e s frrffftnm raw w e a k e n e d a n d l ess v i t a l i z e d a s it. r e a c h e s t he part o f llu* bo d y or t he sec. l i on o f Ihe b o d y w h i c h is diseased. O u r m e t h o d s s h o w t he m e m b e r s ho w t h i s c an be accomplished. It is oik* o f tin* i m p o r t a n t s e c r e t m e t h o d s o f Imnliiitf wo r k k n o w n o n l y l o tin* U o s i e r u c i a n s .

< v

G en er a l N ervous S y stem

The purpose of this chart is to show, in a mechanical fashion, the arrangement of the vertebrae of the spine and the location of the nervous systems. In the upper diagram five vertebrae, with their ribs, are drawn mechanically as though they were sections of some metal frame work of a piece of machinery. The centre squares repre sent the vertebrae while attached to either side of these verte brae are the ribs. The vertebrae represents the sections of a spinal column (see Chart 6). Through the centre of the vertebrae passes the spinal nerve corda heavy cord consisting of nervesthe top of which is the Medulla Oblongata (as shown in the upper diagram on Chart 8) and is connected with the brain. This cord is the centre of the general nervous system. Branching out from this cord, between each vertebra, are smaller nerves, called spinal nerves, which connect on each side with the Sympathetic Trunks. There are two Sympathetic Trunks, one on each side of the vertebrae of the spinal column (on the inside of the ribs) and running parallel with the middle spinal cord, as shown in the diagram. Each Sympathetic Trunk consists of a heavy cord of many nerves, with Ganglia opposite nearly every rib. From each Ganglion are two nerves, called Ram i, connecting the spinal nerves to the Sympathetic System. And from each Gang lion are Sympathetic nerves going to various plexuses of organs, muscles or vessels of the body. The readers attention is called to the fact that man has two nervous systemsthe spinal nervous system and the sympa thetic nervous system. Both of these systems are shown in the diagrams on the opposite page, which of course are not true to life so far as anatomy is concerned. Please note that the sympathetic nervous system is dual or double; a part of it is on each side of the vertebra of the spine. The Rosierucians were the first to realize the wonderful work of the sympathetic nervous system and its connection with the psychic body of man. Many systems of modern treatments deal with the spinal nervous system and any injury or pressure upon i t ; but the Rosicrucians alone give great attention to the sympathetic, and point out in the easy, simple lessons of the Sixth Grade how the sympathetic nervous system can be used to cure disease or relieve conditions that cannot be treated in any other way. For this reason the student is asked to keep in mind the fact that he is dealing with new principles in our work and that he will find many revelalions and startling laws not generally known.



e t a il s o f

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G A N G lioo i w i t h t h e SPi N A L S E R V E S .

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THE SYCOPGTMET'tC n e r v o u s

CORD O R T R . U N K " 0 ( V CA C M S l O E O f"* AND T K E I R (Y 'R V G S. , ( v e r v e s A N D TM E 1 R 0 R A N C K E S EJCTGCm D(fVGr F R O O I E A C H QfsOlQLlOCiTME SYfA PATMCTiC T R U N K _

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P(< VftL C O R D UCVITE AT GACM V t f t T e B R * . P C S T R < O R. f t p o c s Of*

In the upper drawing we see a section of the human body opened and the organs and muscles removed to show the Sym pathetic Trunk Cord on the right side of the vertebrae. Ju st beneath each rib we see the spinal nerve running paral lel with the rib. From these spinal nerves we also see the two Ram i uniting with the Ganglia of the heavy Sympathetic Trunk. A few vessels are also shown, and it will be noticed how the Sympathetic Nerves from the various Ganglia branch out over the wall of the oesophagus, the right bronchus and the aorta artery. This shows a plexus covers the wall of a vessel or organ (as also shown on Chart 4.) The lower diagram shows an enlarged view of a section of the Sympathetic Trunk giving an exact picture of the Ganglia, their size, form and location. (It will prove interesting to the deep student to read in various text books on the Nervous System the diversified explanations and theories of the purposes and formation of Ganglia and Neurones. ) The reason for the two forms of nervous systems in the human body will be easily understood when we say that the spinal nervous system conveys energy and power that is of gross nature, to take care of the physical actions and functions of the human body. The sympathetic nervous system, however, belongs to the psychic part of man, and there is a place in the human body, shown in our lectures and thoroughly explained, where the psychic power and energy is generated and sent into the sympathetic nervous system. This system therefore uses a higher rate of energy, which is almost a Cosmic energy, and this energy can be used for the healing of diseases and curing of conditions because its real purpose in the human body is to carry on the reconstructive actions in the human body. This function of the sympathetic nervous system was not known until, the Rosicrucians explained it and even today it is only thoroughly understood by those who have the lectures and lessons of our work. It makes healing and the prevention of disease understandable and gives every one of our members a wonderful power not possessed by those who do not understand the laws and principles.

TH S P J f v A L C O fe D C O M r / 5 O u T f f i o M
iE r v v t 'N E ftC M V E R T E . & f c .A .

Chart 4


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___________________________ R I G H T V ^ g U S

6 - I X ORAC 1C



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FK O C O S Y M P A T M E T I C X R .O (\)K N R Y S l f Q P R - 0<0 A Q / = N & t _ ( Q ( v C O V E f t A O R T fljF O R M iN ii A p lex u s . THE

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The Spinal Column consists of 25 or 26 pieces in the average body. The 25th pieceat the bottom of the columnmay have the 26th section loosely attached to the end of it, or this 26th section may form part of the 25th. However, originally, at some time, the large 25th section consisted of 9 definite divi sions, each having the same purpose as each of the separate vertebra above. Therefore we continue to look upon the Spinal Column as consisting of 33 sections (that is, counting the socalled A tlas as the first section). Upon the first sectionthe A tlasrests the skull, which, from one viewpoint, forms another section of the spine, and would therefore make a 35th section. However, using the plan or diagram of the spine as usually adopted by all text books on Anatomy, we have, as shown in the two diagrams opposite, 33 to 34 sections or divisions. Through this Spine runs the Spinal Cord of the general or central nervous system. And branching out from between each vertebra, or sections of the Spine, are two Spinal Nerves. These come from the Spinal Cord running down through the centre of the Vertebrae, and pass right and left from the Spine. Joining to these Spinal nerves are the two Ram i on each side. (Refer to the lower diagram on Chart 4.) In our work we have a Nerve Note and a Music Note for each of the Spinal Nerves between the Vertebrae. These are plainly shown on the diagram opposite, as well as the universally adopted name for each vertebra. In the lectures of the Sixth Grade there are complete in structions as to how members may easily take advantage of the relationship between the various nerves and their association with colors, music sounds, and nerve energy. We show our members that music notes will arouse certain connections of the sympathetic nervous system into special activity and thereby cause the energy of these nerves to function more freely and completely. The same is true in regard to colors. And we show our members how even the mind, or thought waves, can reach the sympathetic connections and help in curing or relieving conditions. All ol* this is part of the wonderful secret system of l.lie Ivosicrucian teachings, laws and principles.

veR TeeR ^E

o F Txe s p y

Chart 5


f\etTfiiO(l V ' 7U o e S e t Cl (H. COLVi'W

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u n c t io n s


G a n g l ia

* 0 - ^ 3 8 ^ ~t\ n~ E F G H------ ---------------- J- A T B C D E F T i r G A B C


(Study first the Explanation of Symbols given at bottom of Plate Two on third page following this.) A is the Sympathetic Trunk running to the Brain and down through the body. Connected to the first four Rami is the Superior Cervical Ganglion, Branching from this Ganglion are f> Sympathetic Nerves with their extensions leading to Plexuses numbered 1, 2, 3, 4, 5, 6, 7, 8 and 9, and to two other Ganglia numbered 1A and 11, and to one spinal nerve numbered 10. We also note that from the second Rami one Sympathetic Nerve reaches out independent of the Ganglion and connects with the nerve end ing at 1A. The 4th, 5th and 6th Rami connect with the Middle Cervical Ganglion and this Ganglion has two nerves extending from it leading to Plexuses No. 12 and 13. The 7th and 8th Rami connect with the Inferior Cervical Ganglion from which 5 nerves extend leading to Plexuses No. 13, 18, and to spinal nerves No. 17, 19 and 20, and indirectly to spinal nerve No. 22, which connects with Plexus No. 23. Between the Middle Cervical Ganglion and the Inferior Cervical Ganglion there is a nerve acting as a loop and con necting the two ganglia as shown on the diagram. From this "loop there are three Sympathetic Nerves leading to Plexus No. 14, and spinal nerves 15A and 15B. From the 6th and from the 7th Rami we see Sympathetic Nerves extending independent of the Ganglia to Spinal Nerve No. 16, and Spinal Nerve No. 20. The connections through the various parts of the body indi cated by charts seven and eight form the most complete outline o f this subject ever presented to any student. These charts and the references to them in the Sixth Grade constitute the w o r k o f many years of scientific research by the greatest authorities o f Europe and of America, The Rosicrucians were ! lie first to have a complete outline of this system and to know e x a c t l y what part of the human body was connected with every o l h e r part. Therefore our members will find in these charts a n d in I lie lectures of the Sixth Grade a complete system that is no! the personal opinion of any one man or the result of s o m e discovery. If means that thousands of experiments had l o 1m ma.de* to test the principles of each idea as if was revealed * t h r o u g h e x p e r i m e n t a t i o n , and that only after tests and trials by m a n y t h o u s a n d s o f o u r members in many lands for many years w e r e we r e a d y l o put t h i s m a t t e r into the teachings for practi cal a p p l i c a t i o n . The subj ect , m a y look difficult when examining
(Continued on Page 103)

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it 0 i< below mMIe C i ii

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v k

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/ jtir

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Chart 6



it from these charts, but the lectures in the Sixth Grade are so simply worded and so intensely interesting that long before the student realizes that he has been studying he is really absorb ing knowledge it would take many years to acquire through any regular school of medicine or physiology. The many lec tures of the Sixth Grade arranged in even steps gradually give the student a power of knowledge that cannot be measured in any way except from the Rosicrucian standard, and that means the highest standard of efficiency and power. Hundreds of our students every month tell us that they have learned more about their own body, and how to prevent disease and how to be strong and healthy, than they ever learned in any of the col leges or schools to which they have gone. Even physicians and scientists highly endorse the unusual knowledge contained in this Sixth Grade.


u n c t io n s o f

G a n g l ia

(Continued) From the 9th Rami (which is located between the 1st and 2nd Thoracic Vertebrae) we have the First Thoracic Ganglion. From this extends three Sympathetic Nerves connecting with Spinal Nerves Nos. 19 and 20, and leading to Spinal Nerve No. 21.
Th e 10th, 11th, 1 2 t h a n d 13 th R a m i h av e se pa r at e Ga ng lia , but t h e s e a r e c o n n e c t e d b y f o u r S y m p a t h e t i c N e r v e s w h i c h l end to P l e x u s N o . 24, a n d c o n n e c t i n d i r e c t l y b y w a y o f N e r v e No. 2 5 w i t h t h e P l e x u s No . 5. C o n n e c t i o n is a l s o m a d e w i t h S y m p a t h e t i c N e r v e l e a d i n g to P l e x u s No. 3 0. B y s t u d y i n g t he ( ' hart s in t h i s w a y o n e ('an e a s i l y f i g u r e t.lic c o n n e c t i o n s m a d e b y e a c h Ivami a n d e a c h G a n g l i o n . T h e P l a t e T w o ol* t h i s ('hart c o n t i n u e s P l a t e O n e a n d s h o w s all t he c o n n e c t i o n s m a d e by t he o t h e r Ivami. P l e a s e n o l e that e a c h P l e x u s a n d N e r v e e n d i n g is n u m b e r e d . In t he l e c t u r e s g i v e n by t lie M a s t e r s in t he wo r k ol Hie S e v e n t h G r a d e , a n d h i g h e r , r e f e r e n c e is m a d e to I lie n u m b e r s g i v e n on t he s e t w o pl a t e s . Tin* n u m b e r s wi l l r e f e r to m u s c l e s , o r g a n s , t i s s u e s a n d v e s s e l s a f f e c t e d by t he P l e x u s e s , so that by r c l c r e i i c c to t he s e c h a r t s y o u c a n e a s i l y l o c a l e w h i c h N e r v e a n d Ga ng l i a , affect (v e r y p a r t o f t h e body.

Chart 7



oct e t a il s of



N eck

S) O UQ si C2 Zz

(p l A r e

t w

commcctkx^ w h it

r>o v

2 below *^

yrntljle ~C

A . B. C .

E. D . c. B. A. G. F. E. D C . a. A. 0 F.

Reference to the upper drawing on the opposite page will help the student to understand the location of the Vertebrae m the neck. One should note that in the neck the vertebrae lie far from the surface and cannot be felt as is possible in the thorax of the body. The 7th and 8th Cervical Vertebrae are usually the first to come near the surface of the body. The one most prominent in its projection in the neck or just below the neck is the 1st Thoracic Vertebra. 1. The Oral Vestibule, between teeth and lip ; 2. Oral Cavity; 3. Hyoid bone; 4. The E piglottis; 5. Thyroid Cartilage; 6. Cricoid Cartilage; 7. Tracheal C artilage; 8. The Larynx; 9. The Vertebrae of the Spine with the Spinal Cord running from the Medulla Oblongata down through centre of each Vertebra. The lower drawing shows the principal arteries of the head connecting on each side of the neck with the Common Carotid Artery (see Chart 3). It also shows location of the beginning of the Sympathetic Trunk on each side of the neck. 10. The Superior Cervical Ganglion of the Sympathetic Trunk. (Just back of the ear, on a line with the mouth.) 11. The Middle Cervical Ganglion. (On a line beneath the Superior Ganglion, and level with the Adam's A pple of the throat.)

3 below *

mMIe X"
" H * 1 * *

D . E. c G. A. B. C.

below D middle '* O n E. F. G


A T tO N



0,o, V a r i o u s G f f x G i , i A o o 5 y m p a t h t i c T k o v * o r c t s e w H e a c --- Sy o athctic rJcwves *anch< g frooo G o^ i m amgcia =* St'fVif'Arweric N e r v e s <v?ak<ng c o w f y e c r t o w s o<* eo&c*in$ e f t * c m
f w o S y p p a to e rc ves c ro s s c m g w it h o u t : c o n n e c t in g N e ftV C A P L C X U S A T T H E T -G R f ^ t f V A L O f A S y ( W O T & T I C A S p t r v H C fM e ftv x

r o c re ^ o n < rym , o r a S r w A r n e n c A c t i v e * T fl< W d A C S O f ^ C R V E S *

rH E H O W S ft f R T o T E

i Uiart 7 ( Plate 2)
104 105



and his




r e p r i n t e d

f r o m

t h e




OF N O V E I D E R , 1 9 1 6

Chart 8 106 107

T H E STORY OF T H E ATOM ( Especially P repared for* All Members of the Order) By T h e I mperator (C opyrighted and Fully Protected) Brothers mid Sisters, permit me to introduce Dr. John Dalton, the public expounder of the atomic laws, the mystic of his day and the scientific puzzle of the scientific world. And with this, Dr. Dalton steps upon these pages to give you those facts and those laws which prejudiced science and skeptical human n atu re have kept in the dark to decay and obliterate the name of one who has done much for chemistry but now receives such belittling comments as: 4'crude and unpractised worker in scien c e/ careless and indifferent observer of facts,7 u n skilled m eddler in fields too profound for him , and u n scientific dream er and propounder of alchem ists7 fallacies. F o r several years I have had in mind an attem pt to revive a serious interest in Dalton and D alto n s work. I t has seemed to me th at not only do the reference works slight him and chem istry now ignores him, b u t that, when chemistry continues to use his lawsand cannot do without them and' then wilfully, consistently and with real, selfish purpose sees to it th at his laws are kept from the searcher for tru th , it is time to have the searchlight throw n stronger than ever upon those things which Dalton spent a life-time in evolving from theory into fact and dem onstrated. And Dalton has a special interest for us, because he W AS a member of the Order and D ID attend the lectures and worked in the laboratory of the Lodges in two different cities where he pursued his experim ents and observations. The principles upon which he worked and which formed the foundation of his P h il osophy of Chem istry he learned in our Lodges in the first three degrees and in the 8th, 9th and 10th degrees. Every member of our O rder today, who has passed through the F irst Degree and then through the F ourth, knows th at D a lto n s principles (as they are outlined here in his own words) are a logical re suit, of the regular study of our teachings. The great mystery which puzzles the scientists to-day as to where did Dalton get his first, ideas, and did they come from N ew ton? is easily an swered by those who are in our O rder; for Dallon and every

other member MUST receive such principles in order to u n d er stand even the elementary work of our Degrees. B ut let us consider the value of D alto n s work. Soon afte r he had made some im portant discoveries he was called upon to address certain scientific bodies, the most im portant in the country at the time, and so great became the interest in his work th a t he decided, like m any an optim istic disciple of tru th , to help the science of chem istry and physics by publishing some of his theories in such form as would be available to those very scientists who later condemned his work as crude . Because D alton was not one of th eir colleagues; because he was n o t_of th eir school nor of their narrow viewpoint and narrow m aterial istic training, he was considered a h eretic in science and u n fit to enter their domain and show them th at which they did not know. W ith the zeal of wanderers seeking for a guide they seized his theories which are now adm itted to be laws, and afte r having made them a stepping stone to the accomplishment of m any greater discoveries, they ignored D alton and, up to the present hour, have succeeded in keeping his original papers and actual statem ents from the eyes of the tru e seeker for light. D a lto n s papers, as published by him in 1805 to 1808, con tained not all the laws he had form ulated by his researches and experiments. He knew well enough th at to give all the laws, to explain all the workings of the R. C. Triangle in the composi tion of m atter as now explained to all our members of the F irs t and F o u rth Degrees, would be to reveal th a t which would never be understood by the uninitiated and always m isunderstood by his critics. B ut'D alto n did refer to the triangle in some places of his m anuscript and in some of his public speeches. In fact the triangle was the key to his work, the use of it becoming an obsession with him. All in all, Dalton made m any thousands not hundredsof observations of the workings of n atu re and kept them well tabulated and classified. He made m any h u n dreds of laboratory experiments, and he had students and friends co-operating w ith him in m aking other experiments. He climbed m ountains almost daily to register effects; he had certain instrum ents in his home and outside of it constantly attuned to register various m anifestations and dem onstrations of nature. He lived the life of a herm it in m any ways, iso lated from all pleasure, building his own instrum ents, devising his own methods and accum ulating facts which would take a dozen volumes to record. A nd all this because he searched for the triangle and its law in everything th at was or seemed to be. And among all these trials he made 200,000 meteorological ob servations which are still preserved in records owned by a for eign scientific society.
In a. letter to Jonathan Otley in 1796 (six years before he made public much of his discoveries) he said: I may answer



th at my head is too full of triangles, chymical processes and electrical experim ents to think much of m arriage. In the m atter which follows I will attem pt to make plain to our members the laws which D alton evolved, based upon the working of the triangle. I will make plain to them th a t which may not be so plain to those not initiated into our Order. F u r therm ore, I have added to D alto n s original charts, reproduced herewith, those points and illustrations regarding Atoms which he did not make public. The charts themselves have not been published in this form, or complete in any form, since his tra n si tion and no doubt students of chemistry generally, as well as research workers in the field of physics, will appreciate this rare treat. The life of D alton m ay be learned from most any good re f erence book or encyclopaedia. B ut w hat follows is taken from his own w ritings and from my own Rosaecrucian m anuscripts and Secret Mandamuses. I t gives a fa ir example of how com plete and replete with valuable, unpublished, and little known inform ation are the papers possessed by the Masters of our Order. Passing then from the generalities to the specific points of D alto n s work, we m ust make reference to the charts from time to time. I will quote D alto n s own words whenever his lan guage is plain enough for our members (for it is often robed with symbolism which requires in terp retatio n ). B ut I shall use my own methods of presenting the facts more often and when statem ents are not distinctly quoted they are in my own words, giving the facts as I KNOW them and have had them demon strated to me in the O rd e rs work and in my own experim ents in a typical R. 0 . laboratory. I t is difficult to approach a subject like this, for so much leads up to it which m ust be passed in a short magazine article. But, essentially, the first two lectures of the F irs t Degree of our O rder show th at m atter is composed of those particles which m anifest the first distinction of m aterial expression. In other words, the p articu lar things which make a book are the pages in size and num ber, the cover, and the title page. The pages alone do not constitute a book; the cover alone, re gardless of its appearance as a book and having the distinction of a book, does not constitute a book; nor does the title page of a book, alone and independent, constitute a book. Yet each of these things is necessary to a book; w ithout them a book is not possible, and each m ust have certain qualities of its own in or der to make it assist in composing a book. Thus it is with m atter. M atter as a whole is a composite thing. B ut the ele m ents which compose it m ay have the n a tu ra l distinctions or qualities necessary to make m atter, w ithout being matter* them selves.
Therefore, the Rosaecrucians start their stud y of matter with

the nature and quality of th at which enters into the composition of m atter and one of the particles th u s studied is the ATOM. Dalton did not discover the Atom, nor did he ever publicly or privately claim to have discovered it. B ut he did find th at the Atom was subject to some wT onderful laws and these laws are unchangeable and universal in their application. S tarting, then, with the premise, the FACT, th a t m atter in all its expressions, in all its classifications, is composed of mole cules, and th at these molecules are only a collection of atoms united and held together by some force or power, we are at once ready to study the Atoms themselves. And our first conclusion is th a t there m ust be different kinds of atoms in order to make different kinds of molecules of m atter. This conclusion is sometimes disputed by those scientists who have a different theory of the composition of m atter, or by those who have no theory and will accept none. B u t we will waste no time in arguing the FA C T in this case. D alton proceeded w ith the fact and determ ined th at there was not only a definite quality to each atom, but also a definite quality to each atom, as he called the other distinctive feature of each atom. A ndrig h t here I find myself in a quandary. I m ust explain what he meant by w eight and to do so I would have to refer to term s which I do not care to p u t into public print, Members of our F irs t Degree will recall that, m atter is made m anifest by a certain condition, a certain attribute, which distinguishes one kind of m atter from another. This feature of m atter is according to num bers and the differ ence in the num bers makes a difference in the m anifestation of m atter. The particles which compose atomsas explained in the lectures of the F irs t Degreeare a result of this distinctive condition which has different numbers of expression. Now,
when Dalton referred to the weights of a t o m s Ik * did not , refer to 4w eight as it, is usually understood by the, world, (-hem islry has alw ays supposed that he did mean w e ig h t in ils physical and common sense, and gradually they have iound that there is a difference between their observations and what they thought he meant. That has oeeasioned considerable criti cism of D a lt o n s theories and I do not suppose that chemists will give an v credence to my explanation, so I will not explain to them but to our own members. So Dalton began to classify Aloms accordin g to their inner nature. When I say inner nature, I mean that nature which they have and which is a result of the smaller particles compos ing them. Our members will remember that matter in expressed b,v I he I rumble in our work, and I hat at I he three corners of the triangle urn certain steps in the evolution or composition of m at ter. The Atom is at the Mecond p o in t Mo I will call Atoms point T W O of the trinnulc, and I he pnrtieleN which eompone them point ONIfl of the t r ia n g le Now point one ih h m m lt of


certain num bers and these num bers assist in composing the Atoms. Therefore, D alton worked to discover the NUM BERS 'COMPOSING E A C H ATOM. He avoided the large figures and used a scale by calling one thousand, one; two thousand, two, etc., up to 200,000, which he called 200, etc. T hat made it easy to w rite b rief notes. The result of his years of work produced w hat is to be found on the u p p er p a rt of P L A T E ONE. P L A T E ONE. Here we have D a lto n s division of Atoms into Elements. Let us consider first the Simple E lem ents num bered from 1 to 37. These num bers do not refer to w eights , size or nature. All num bers on the plates refer only to the m atter in the text. Dalton invented a series of symbols to represent the Atoms, each symbol based upon a circle with a definite m ark or letter inside. Many of these symbols lie took from the Rosicrucian work, especially th at which pertains to Astrology, Alchemy and the Triangle and Cross. (Note, for instance, symbols num bered 1, 5/ 6, 7, 10, 11, 20, 32, 34, 35, 36, and 37.) These first 37 symbols show th at there are 37 definite form s of m atter which show th eir n atu re clearly and accurately W H EN COM POSED O F ONLY ONE ATOM. Some forms of m atter are not definite in n ature u ntil two, or three, or four, or possi bly seven atoms are united. B ut these first 37, or the Simple E lem ents , are composed of only ONE ATOM EA C H . N at u rally the Atoms are different, different in size, in w eight and in constitution, or there would be no difference in the m at ter they manifest. So D alton listed these Elem ents as shown below and at the same time gave the weight of each Atom. Remember the w eight is the num ber of the particles of point one of the tria n g le which composes the Atom, but each num ber should be read in thousands. Thus, the first Atom has 1 as its weight. It should be read 1,000. Num ber 4, Oxygen, has 7 as its w eight ; th at should be read 7,000. L IS T OF SIM PL E EL E M E N T S No. N atu re W eight 1. H ydrogen _____________________________ 1 2. Azote (nitrogen) _____________________ 5 3. Carbone or charcoal __________________ 5 4. Oxygen _______________________________ 7 5. P h o sp h o ru s____________________________ 9 6. Sulphur ______________________________ 1 3 7. M ag n e sia______________________________ 2 0 8. Lime _________________________________ 2 3 9. Soda _________________________________ 2 8 1 0 . P o t a s h ___ _____________________ _ 42



o n e

DetIcon's Lciur o f P r o p o r tio n sf/ftcj

^ E le m e n ts






<0) dD
9. 70























4 j

JB i n & r y r



4 -3 .



(m ) T e r n a r y

(DO C D 0 # 0 XO
C 0O

0 A

(A^^v f<r t m r y

Flulo I.

J 12

11 . 12 .

13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37.

Strontites _________________________ 46 B ar vies _____ _________________________ 68 Iron _ _ _________________________ 38 Zinc ________ -__________ ____________ 56 Copper ___ __________________________ 56 Lead _________________________ 95 Silver __ 100 P latin a _ ___ __ 100 Cold _______ _ 140 M ercury ... .______________ _________167 Nickel ______ ________________________ 25 or 50 Tin _______ 50 Bism uth ________________________ 68 Antim ony _________________________ 40 Arsenic _____ _________________________ 42 Cobalt ___ _________________________ 55 Manganese . .._________________________ 40 U r a n iu m ........_________________________ 60? Tungsten _ .. 56? Titanium _ _________________________ 40? Cerium ..... __________________________ 45? Magnesia ___ _________________ _______ 17 Alumine __ _______________________ _ 15 Si lex -------------------------------------- 45 Y ttria _____ _______ __ 53 Glucine _ - --------------------------------------- 30 _ Zircone -------------------------------------- 45

BIN A RY EL E M E N T S One added to one to make one, is illustrated here with five examples. No. 38 represents one atom of w ater or steam, composed of 1 atom of Oxygen and 1 of Hydrogen, retained in physical contact by a strong affinity and supposed to be su r rounded by a common atmosphere of h eat; relative weight is 8 . The above are D a lto n s own words, and they mean ju st this: th at w ater or steam, in its molecule, is composed of one atom of Hydrogen and one atom of Oxygen. The weight of Hy drogen is 1; the w eight of Oxygen is 7; therefore, the com bined weight of the two, making the molecule of water or steam is 8 . The two atoms are held together by the strong affinity of ------------------------- which is the quality referred to by Dalton when he uses the word w eight to symbolically represent this quality as explained in the 18th paragraph of this article. This strong affinity, or quality, or power, is explained fu rth er on by chart and words. W hen atoms unite as do Hydrogen and Oxygen and others, they do so according to a law. That law is the basis of the socalled affinity between certain elements. Briefly put, if is that L IK E ATTRACTS U N LIK E AND R E P E L S L IK E . In other words two atoms of a like nature repel each other and will nol unite according to this law; but two or more atoms of an u n like nature will attract each other*. Therefore, if the atoms on Plate No. One were marbles and were thrown together on a table, they would move toward each other and form into as ('lose and solid a unit as possible. But if you added a. few more marbles which were duplicates of those already on the table, they would be pushed awav by those which were like ihem and pulled toward those which were unlike.
A n o t h e r f e a t u r e o f t hi s l aw is that w h e n t hree, f our, five or* s i x or m o r e o f t he s e a t o m s arc put n e a r e a c h o t he r , a g a i n like m a r b l e s on t he t abl e, 1he y will u n i t e a n d f o r m a n d t he s e f o r ms arc ba s ed o n t he t r i a n g l e , s q u a r e a n d c i r cl e or a c o m b i n a t i o n o f t he m. N o t e t he s e t w o lea l u r e s o f the law in the f o l l o w i n g ex am ple s of atomic combinations. No. 3!). No. II. I Atom of A mm on ia, composed of 1 of and 1 of H y d r o g e n I At o m o f N i t r o u s (las, c o m p o s e d o f I o f A/. ole 6 Azote

The foregoing, as stated, are the simple elements. D alto n s work was to demonstrate and prove th at from these and a few other elements came all the known forms of m atter. A t the present time we have enlarged D alto n s num ber of simple ele ments to 80. B ut from the foregoing 37 a very great number ol* the best known forms of m atter are evolved, so to speak, by combining several of the above simple elements. D A L T O N S LAW OF PRO PORTIONS It is in the combining of two or more atoms to make another form of m atter, another m anifestation of m atter, th a t Dalton discovered the working of the triangle. He did not express it in the term s of the triangle as we do in our own Temple lec tures, for his lectures were for the public; but he did express it in. this wise: One added to two to make one is equivalent to two added to one to make one; and in adding two to two to make one or one to three to make one, the same law in its square is m aintained by its conformity to the law of th re e ; and every other m ultiple is a duplication of the original law . This is beautifully illustrated in t h e (h a r t s h e r e w i t h a n d as we come to each example I will call a t t e n t i o n l o t hi s l a w.

No. *12. No. 43.

and I of Oxygen I Atom of (Helmut (jas, composed of I of Carbone and I of Hydrogen I Atom of Carbonic Oxide, compost'd of I id' Cnr

I IS 0

b o n e mi d I o f O x y g e n 12 T h e a b o v e five cxnmpl eM a r e o f t w o atoniM u n i t e d to f o r m nti o t l mr e l e m e n t , Much II iiih f o r m e d Iiiin an A t o m i c ' w e i g h t " * |U mI to t he t ot al o f t he Ivvo AIoiiin eompowhit f It, iin nIiowii b,v m the n u m b e r nl t he e n d o f llm line


You will note 1hat the two Atoms in these examples hug each other closely. Whet her one is above the other or beside the othei in a diagram is u n im p o rta n t; but always will two unlike atoms touch each other in some relative position. TER N A R Y EL E M E N T S Now we come to another form of elementsthose composed of two Atoms of one kind and one of another kind. In such form, three Atoms composing an element, the three Atoms can not be of the same nature, because in th at case they would not unite, but would repel each other according to the law of like repelling like. Therefore, when an element is composed of three Atoms two of them are like and one is unlike, and T H E UN LIK E ATOM IS ALW AYS IN T H E C EN TR E. The rea son is easily explained in this way. In the first place, the two sim ilar Atoms, in their repulsion of each other, will separate as far as possible. That perm its the dissim ilar Atom to come in between them, for both of the sim ilar ones are attracted to this single Atom, while it, in turn, is attracted to them. Therefore, the single dissim ilar Atom pulls the other two closely to it, while they try to push each other away. In this m anner the two sim ilar Atoms would be on the opposite sides. This is plainly shown in the diagram s Nos. 44, 45, 46 and 47 of Plate One. The diagram s represent elements as follows: No. 44. 1 Atom of N itrous Oxide, composed of 2 of Azote and 1 of O x y g e n _____________________________ 17 No. 45. 1 Atom of N itric Acid, composed of 1 of Azote

and 2 of O xygen____________________________
No. 46. No. 47.
1 Atom of Carbonic Acid, composed of 1 of C ar bone and 2 of O x y g e n _______________________

19 19

selves in perfect order around the unlike Atom. Each oi the three outside Atoms is attracted equally by the unlike Atom in the centre. That makes them hug, so to speak, the cent.re Atom as closely as possible, all the while pushing the other like Atoms away. Because each of the three outside Atoms pushes the others away from it, they keep equidistant and the space between each of these three is always as m athem atically equal as 1hough it had been placed in its position by some carefully adjusted in strum entin fact more perfectly posited 111 this regard than any system of m easurement we know of could do it. A nother law, dem onstrated by this attraction and repulsion between Atoms, is th at when there are more of one kind than o! another, as in Nos. 48, 49, 50 and 51, the greater num ber of like Atoms will be on the outside. Also, please note th at four Atoms arranged in this wav nrnke the form of a trian g le; thus the triangle on the material p lan e is used to indicate quatern ary elements as shown be fore the word q u a te rn a ry on P late One. Some of the most interesting and profound problems of chemistry a.re solved through a study of the composition of the quaternary elements, and this is w hat Dalton referred to many times when he said, as do m any Rosaecrueians in their works in chemistry, that he was busy with trian g les . No. 48. is a molecule of -Oxynitric Acid, composed of 1 Atom of Azote and 3 of O x y g e n ------------------ 26 No. 49 is a molecule of Sulphuric Acid, composed ol 1 Atom of S ulphur and 3 of Oxygen -------------------- 34 No. 50 is a molecule of Sulphuretted Hydrogen, composed of 1 Atom of S ulphur and 3 of Hydrogen 16 No. 51 is a molecule of Alcohol, composed of 1 Alom ol Hydrogen and 3 of Carbone ------- -----16 P L A T E TWO
L e t u s e x a m i n e n o w t w o o t h e r l o r m s oi e l e m e n t s , c a l l e d ( v )uui (plenary and ttextenary. T h e s e a r e i l l u s t r a t e d a s Nos. 5 2 a n d

1 Atom of C arburetted Hydrogen, composed of 1 of Carbone and 2 of H y d ro g e n _______________ 7 Tn each case of the above four T ernary elements, the w eight of the element is given at the end of the line. I t will be no ticed th at two of them, while totally different in nature, have the same w eight . Such an inconsistency may be difficult for science to understand or explain. QUA TERN ARY E L E M E N T S Now we come to those elements composed of four prim ary Atoms. In fact, the four examples of quaternary elements given on P late One are molecules composed of several Atoms. F irst, note the m anner in which these Atoms unite when there are three of one kind and one of an unlike kind. Here is another beautiful example of like attracting u n l i k e and r e pelling like. Take No. 48, for instance: t h e u n l i k e A t o m r e mains in the centre while the t h r e e o t h e r A t o m s a r r a n g e t h e m

In No . 5 2 we h a v e a v e r y di f f e r e nt a r r a n g e m e n t o f live a t o m s . T h r e e o f t he m a r e a l i k e a n d t wo o f t he m a r e un l i k e . In t hi s e l e m e n t , c a l l e d N i t r o u s A r i d, we h a v e a c o m b i n a t i o n o f N i t r i c Ac i d a n d N i t r o u s ( l a s . B y r e f e r r i n g to No. II on P l a t e On e , y o u wi l l find that N i t r o u s H a s is c o m p o s e d o f o n e A t o m o f Az o t e a lid o n e A l o m o f O x y g e n . T h e t wo c o m b i n e d m a k e N i t r o u s Has. B y r e f e r r i n g to No 15 on P l a t e O n e y o u will al so see that N i t r i c A c i d is c o m p o s e d o f o ne A l o m ol Az o t e a n d t w o Atoms of Oxygen. In o t h e r w o r d s , t he d i f f e r e n c e b e t w e e n N i t r i c A c i d a n d N i t r o u s Hum is a d i f f e r e n c e o f o n e A t o m o f O x y g e n mo r e in t he Ac i d. P u l l o l u r n t he s e i n t o n NilroiiM AC1 I > w e mUNl c o m b i n e t he N i t r i c Ac i d a n d Ihe N i I i o i i n (Iiih. T h n t nipmiN e o mb i u i n y : I hr* 1 vn Atomw 1 III 1 M m l ion No 1


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In\\ , I Im <111\ | m 11 r w.iv m wIiit'li llirsr live Alums uf I \\d , I i lill< n nl ii.ihirc, umiM <<milinr hour would mule, ;is shown, ^ilh 1 n lil 111 Alum rliiHiii" on uni1 sidr ol* 11< Azole Atom as 1 11 .ii ;i\\.i_\ lium 11:: rnmp.imnn Azolr Alums as it could be witll 1 : 11 \(rin< I hr ;i I I r;irl loll I lull exists between it and tllC OxVJ,eh Alum Tin1 rel.i I ion of Ihese five Atoms 1o each oilier and In- form Ihey 111us bike illustrates one of D alto n 's principles in iis I;i w of proportions that in combining, the Atoms adhere 0 I hr I;i w of I Im triangle, the square or a combination of them, 'o r in No. 52 we can see both the triangle and the square. Its 1w eight1 is 11. In No. 53 a, different problem is presented. H ere we have six Vloms of three different natures. It represents a molecule of \('dons Acid and is composed of 2 Atoms of Carbone and 2 of -Valer. But whereas Carbone is composed of only one simple lenient, water is composed of two Atoms (one of Hydrogen and nc of Oxygen). The m anner in which these six Atoms arrange * interesting, yet in no other way could these six be placed and ; till m aintain their attraction and repulsion. The relative w eight of this is 26. And now we come to Septenary elements. No. 54 represents Jit rate of Ammonia. I t is composed of one Atom of N itric udd, one of Ammonia and one of W ater, as will be seen by reerring to Nos. 45, 39 and 38 on P late One. Its relative : w eight is 33. No. 55 represents Sugar and is composed of tie of Alcohol and one of Carbonic Acid as shown in Nos. 51 nd 46 of Plate One. Its relative w eight is 35. Both of these elements are composed of 7 Atoms and in form hey present the outline of a circle inside of which are three riangles, the centre Atom being the vertex of each of the three riangles. Thus again wT find the law of the triangle, square e nd circle being demonstrated. F or the purpose of diagram m atic illustration the atoms will e considered as perfect spheres. T hat they may at times be of ifferent- shapes is due to the fact that they may be compressed r flattened in places by contact with other atoms. Of late sienee has considered the atom as like unto a rubber ball which lay be pressed so th at it loses its perfectly spherical shape, but Iways retains a certain resemblance to a sphere. The spherical shape of atoms accounts for much that, could ot be accounted for in any other way, and the shape also lakes for m any conditions and phenomena in chemistry and hysics of a very interesting nature. In fact, the spherical orm of atoms enables them, as well as their chemical nature, to lanifest in m any different ways. This latte r fact Dalton illustrated by the diagram s shown on *la.te Two. H ere we have in F igure A nine atoms placed within a square


so th at we may study their relation one to another. We notice th at by having the atoms touch each other, as they do in this diagram, atom num ber five makes contact only with four other atomsnum bers 2, 4, 6 and 8. We note also that there is a considerable space between these nine atoms. I f we consider each layer of atoms in this square space as be ing a stratum , we have three strata in F igure A. Between these layers or strata we have the large openings or a i r space. This means th a t in any such arrangem ent of atoms there will be a great amount of space between the atoms, and this space is occupied by what we shall simply call a i r . Now if we take these nine atoms and arrange them as shown in F igure I), we change the square to a rhomboidal form. By arran g in g the atoms in this wise we do several things of con siderable importance. Dr. Dalton, in his papers to the scien tific bodies of his day, spoke only of one or two results attained by this arrangem ent of the atoms, b u t I shall speak of another result which he knew well but did not fully illustrate. F irst of all it will be seen, as Dr. Dalton pointed out, th at this arrangem ent of the atoms causes atom num ber five to con tact S IX other atoms instead of only four as shown in F igure A. T hus^atom num ber five is in contact with atoms num bers 2, 3, 4, 6, 7 and 8. F urtherm ore, atoms num bered 2, 4, 6 and 8 now touch one another whereas they did not in the arrange ment in F ig u re A. This different arrangem ent makes everyr atom in the composi tion of anything a center of a mystic group, so to speak. F o r every such center atom will have six other atoms surrounding it, each m aking contact with the other. Thus each group con sists of seven atomsthe center one and its six companions. This is why such a group is called a mystic group. A nd the true power of such a group is usually determ ined by the n a tu re of: the center group. The result of such grouping, in a tru ly mystical way, is explained later on. Bllt tlie principal point which Dr. D alton wished to bring forth by such an illustration of grouping was this: T hat when the atoms were so arranged the amount of air space between the atoms was reduced. B y examining the grouping in F igure 1) one will see that there is considerably less air space between the atoms than between those in F igure A. He held, and it has been dem onstrated as true, th at when the air is extraclod from the m atter by a rearrangem ent of its atoms, the change or new condition is brought about by this law. The most interesting point, however, which Dr. Da,lion touched upon, though did not fully explain in his life lime, is illustrated in Figures B, C, E, and F. By changing the arrangem ent of atoms as shown in Figure. D, the strata of the atoms are altered in a m anner clearly

shown by the diagrams. By taking any three atoms in F igure A and grouping them in the same relation to each other as shown in F igure B, we discover another law. F o r example, we show atoms num bered 6, 8 and 9 of F igure A. In F ig u re 1 > we see these three atoms in precisely the same relation to each other as they occupied in F ig u re A. Now by draw ing a line from the center of each of these three atoms to the center of the others we have a triangle. If we consider the one atom (num ber 9) as resting upon two others, as constitutes a building of layers, or strata, we find in Fi g ur e E th at the triangle has a certain height indicated by the dolled lines. We also note th at the triangle is not an equilateral In angle. (A nd this is im portant to all Rosaecrueians.) If, on the other hand, we take three atoms from the group ing in F igure D, we find another law. By taking any three atoms, or in this example by taking atoms num bered 4, 5 and 7, and placing them in the same relation to each other as they are in F igure D, we find th at a triangle can be formed by draw ing a line from the centers of the atoms. B u t in this case the tr i angle is an equilateral triangle. By com paring these two triangles as shown in F igures E and F we see th a t they have different heights (indicaled bv the dotted lines) and the height is shown by the two heavy lines in the center of the diagram. This, says D r. Dalton, shows the height of the strata ol each group of atoms. He also calls attention to the fact that in the grouping shown in F igure D , the angles are always G or 120 degree's a fact, to O be kept in mind by all Rosaecrueians. Therefore, we see th at when the law of the triangle (I lie equilateral triangle) demonst rates or mani lests ilsel I in I he composition of m atter or Ihe. arrangement, of atoms, we have an entirely different and important demonstration ol Ihe alomic laws.
T he grou p ing in F ig u r e I) represents the grou p ing oF atoms in the Formation ol* ice. P>y this arrangement oF the atoms the air space or a i r is oliminaled lo a great extent and thereby the liquid becomes more solid. This is accounted lor by Ihe two laels I hat since Ihe aloms lit more closely together Ihe m ailer b e c o m e s more* solid, and that the elim ination ol air lakes I rom the wilier a great amount ol ils elasticity. To Further demonstrate the grouping of aloms in this Fashion in I.lie formal ion ol i ce, Dr Dallon points to another inleresliiiK fad. lie calls your /it lent inn lo ihe Formation oF ice. lie unUn you to note I hut when water Freezes by sudden congelation (that in, when water is broiijjrh! into nu at biosphere below the freezing point and in suddenly chilled) certain I'oruiM o f ci\vnIhIn or apleulir wi n lie neen Upon the nui'fiice of the Water Figure 0 ahow* on* of thesr* spleultf* and it illuwtrnlew two p o i n t s thn
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aura around each atom and th at this aura is in the form of a square. (I m ust repeat that this MAY NOT B E an assum p tion at all.) We find, however, that there are four em ana tions from each atom which form diagonal lines in the square aura surrounding' each ato m : in other words, there are four definite rays from each atom, stronger than the others, which leave the atom at equidistant points, and these rays are called the P O T E N T IA L RAYS. Another point to be remembered is th at all atoms are not of the same size. F igure 5 on P late Three shows a num ber of atoms representing 16 different elastic fluids, from A to P. The atoms are drawn in tlierr proportion to one another, and the square oi aura surrounding' each atom is drawn, in propor tion to the size of the atoms. Thus we can plainly see by the size of ^the square aura the difference in the aura of each of these sixteen atoms. Behind all the laws known to chemistry for the combining of certain atoms, or the m ixing of certain elements, is this law : that the rays from each atom must meet and find harm ony with the rays of other atoms if they would blend or unite. This law is illustrated in F igure 4 on P late Three. There are four atoms of Azote (N itrogen) in their square auras at the top of F ig u re 4. You will note th at the rays from these four atoms, form ing the square auras around each atom, unite or meet. Because these rays join in this m anner the four atoms form a united element. You will fu rth e r note that the PO T E N T IA L RAYS of each of the four atoms meet and thereby form diag onals in the large square composed by the four smaller squares. A t the bottom of the four squares of Azote there are two squares containing atoms of Hydrogen. These la tte r squares are larg er than the others above them, because the atoms and auras of H ydrogen are larger than the atoms and auras of Azote, as shown in the diagram s G and P in F igure 5. However, the atoms of H ydrogen unite well with the atoms of Azote because the diagonal rays, or the P O T E N T IA L RAYS of all the atoms in the combination in F igure 4, meet and unite perfectly. ^ This is shown in F igure 4 by the H E A V Y D A R K diagonal lines running through four squares and which repre sent the P otential Rays. To make this more clear, F igure 6 has three different atoms and their auras enlarged. H ere we find th a t because of the difference of the rays form ing the auras of those atoms, not one of the rays in one of those atoms or auras meets with others. No m atter how you may place or try to unite those three atoms whatever they may bethey will not make the perfect as sociation desired. By this we learn th at when the potential rays of atoms unite there is one form of m ixture; and that when all the rays meet

(as in the upp er four squares of F ig u re 4) there is another mix ture of a p u rer and unmodified nature. A nd -when none of the rays unite we find th a t the atoms do not give a tru e m ix ture of any kind. Thus we see th at theoretically, at least, there is a great deal to study and learn about the potentiality of atoms and the em anations of atom s; for in the potentiality and in the rays lie the secret of the combinations of atoms and the form ation of m atter. This, then, is the great work of Rosicrucian chemistry, and in our Order, as in no other teaching, are laws found m aking all those things plain which I have been able to refer to only in a veiled way in this in terp retatio n of the work and discov eries of Dr. John Dalton. CONCLUSION Members are urged to study this very carefully. Reference to any stand ard text-book on chemistry will be helpful, b ut where contradictions appear, th at is, where there are contra dictions in the text-books in regard to what is published in this article, you will n atu rally remember th a t such contradictions are errors which we are striving to overcome by establishing certain truths.



V er tjla m , V is c o u n t
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Because of the increasing interest in the life and works of F rancis Bacon, we introduce1 his portrait (on page 9) and a few brief remarks about him. He was born in London on Ja n u a ry 22, 1561. He attained very high positions in the B ritish government, was a secret representative of many high officials, and was often forced to assume the responsibility and guilt of those whose reputations he would save. For years those unfriendly to him believed the evil th at was said of him, and which he cared not to den}" in order to save fu rth e r explanations. But within the past fifty years certain unquestioned records have proved the Rosicrucian contention th a t he was one of E n g la n d s noble menin heart, soul and deed. As a. pioneer in the revolution of methods of education he stands without a peer, and the effect of his secret society upon mankind in Europe was ever a puzzle to the m ultitude until it was discovered that the secret society to which much of his correspondence seemed to refer, was the Rosicrucian Order. Then it was found th at some of his literary co-workers were his official emissaries or deputies of the Rosicrucian Order, making periodical journeys to foreign jurisdictions. It was Bacon who, as Im perator of the Rosicrucian Order, wrote the now internationally famous book called the Fama Fraterni! atis, and to which the fictitious name of C hristian Rosenkreutz was signedmeaning Rosy Cross. Through the dis covery of the secret code in this m anuscript, and the several ac knowledged w ritings on secret codes, it was fu rth e r discovered that Bacon wrote the famous plays attributed to the one who produced them, Shakespeare. An examination of the pages of the original plays shows not only the names and titles of Bacon concealed in the strangely arranged lines of text, bu t the Rosi crucian and Bacon symbols are found as water-marks in the paper. The w riting and production of plays at th at time was considered a low, mean and sordid occupation, and while the Shakespeare P la y s were of a very high type and quite d if ferent from all previous plays, the very nature of their inti mate revelations would forbid the author from adm itting his connection with them under penalty of having them destroyed. I t was a most fortunate circumstance for civilization that Bacon conceived his w onderful plan of w riting and issuing the plays un der the name of the principal actor, yet preserving within their text the name of the real author.

It was Bacon who first planned the Rosicrucian invasion of America. He published a book called the New A tlantis (often referred to as The House of Solomon ) in which the whole scheme is given in fascinating symbolism. Many years later, in 1693, a specially selected army of Rosicrucians, with their families, gathered from all p arts of Europe at one p ort and set sail for America in their own chartered boat. They arrived at what is now Philadelphia in the early p art of 1694 and estab lished m any of the first educational institutions in the United States. Their record, well preserved in the archives of this country, testifies to the magnificent influence of the Rosicrucians in the foundation of this great Republic. B acons transition occurred A pril 9, 1626, in the very height of his Rosicrucian work and while he was m aking some im portant scientific tests. The full-page illustration of Bacon shown elsewhere, accom panied by m any of the symbols used in references to him, was made by our Im perator, D r. II. Spencer Lewis, in 1919, as a frontispiece to a book he was compiling on Bacon's M ystic S y m bolism. I t has been reproduced a num ber of times and is draw n from the best known p o rtra it of Bacon, with the other decora tions and features known so well to Rosicrucians. It is u n like any page to be found in any of Bacon s books in entire composition, but duplicating p arts of many. Thus our mem bers have an excellent souvenir of the eminent Rosicrucian Im perator of the seventeenth century.

DR. H. S P E N C E R L E W IS , F . R. C.
Im perator


m e r ic a ,

A. M. 0 . R. C.

The following brief biography is compiled from facts gathered from our various official publications and from official records. H arve Spencer Lewis was born in Frenchtow n, New Jersey, on November 25, 1883, at 12:38 noon (corrected, astrological tim e). His p arents were engaged in educational work at the time and he was given a good schooling and later brought to New York with two brothers. He is of Welch extraction, descending from the fam ily of Lewis whose great forebear was Sir Robert Lewis and whose other descendants included Merriweather Lewis of the famous Lewis and Clark expedition, and m any others prom inent in early Am erican history. E ducated in New York city schools he united with the M eth odist Church and was one of the early members of the well known Methodist M etropolitan Tem ple of which D r. S. P arks ( adman, was the first clergyman and marvelous prom oter of great good. Devoting himself to scientific studies he also entered the art world as a profession and in m any p arts of America today are paintings in oil, pastel and water-color as well as hundreds of pen draw ings from his prolific pen. M any of these have be come nationally known. Before his tw enty-first year he was in charge of special a rt features of the New Y ork Herald. A t about this same time he was elected P resident of the New York In stitu te for Psychical Research and among the m any able associates in his work were E lla W heeler Wilcox and F r a H ubbard, founder of the Roycrofters. Both of these later as sisted in the establishm ent of the Rosicrucian O rder in America and were on the first American Council of the O rder when Dr. Lewis was elected Supreme G rand M aster for America. A fter many years of continuous scientific and psychic re search, even in the fields of wireless (radio) when this science was little known, he made his first contact w ith the work of the Rosicrucians through obtaining copies of the secret m anuscripts of the first American Rosicrucians who established their head quarters n ear P hiladelphia in 1694. A member of the English B ranch which sponsored the first movement in America, Mrs. Colonel May Banks-Stacey*, descendant of Oliver Cromwell and the D A rc y s of France, placed in his hands such papers as had been officially transm itted to her by the last of the first Ameri can Rosicrucians, w ith the Jewel and Key of authority re ceived by h er from the G rand M aster of the O rder in I n d i a while an officer of the work in ih at country. F o r several years correspondence w a s m a i n t a i n e d w i t h d i f *See Portrait on Page 13.

i'erent representatives of the foreign Jurisdictions u n til proper investigation could be made establishing the worthiness of D r. Lewis to carry out the w arrants then in his possession. F in a l ly in 1909 he was directed to make his appearance before cer tain high officials in France. He visited Toulouse, the ancient centre of the Rosicrucian international conclaves, and retu rn ed from th at country in possession of fu rth e r authority. This, and the papers possessed by Sro. Stacey, were presented to a Committee of over a hundred Am erican citizens and the founda tion for the decreed revival of the work in America was laid, with Sro. Stacey as Grand Matre of the O rder and Dr. Lewis as Supreme Grand Master. Since then m any high honors have been conferred upon him by foreign and American societies, academies, scientific in stitu tions and learned bodies. His wife, M artha Morfier Lewis, a descendant of the famous French General, Morphier, was the first lady in America to cross the Threshold of the Order in the new regime, and his four children have been raised in the work, his son, Ralph M. Lewis, being the Supreme Secretary of the O rder for N orth America.


Thousands of our members inquire of us each year in regard to the various systems of Numerology, or NAME NUM BERS, now on the m arket in book form, and being supplem ented with new and contradictory systems each month. Many of these be lieve th at because our studies cover so many subjects wre should include Numerology. The more serious letters tell us th a t these persons have changed their names or are about to go to some considerable ex pense in order to change their names in accordance with the ad vice of some num ber system ; others say th a t afte r having changed names for a num ber of years, and having experienced much confusion thereby, they find no radical change in their personal affairs. All want some helpful advice from us. We believe th at a presentation of the facts about these sys tems will save much trouble, time and expense. Therefore, read carefully the following logical statem ents: It is claimed th at the continued pronunciaiion of certain names by ourselves, or by others in our presence, will affect our careers, our health, our psychic development, etc. I t is also claimed th a t each letter of the alphabet has a certain num ber, or vibration rate, and that these vibrations affect us. I t is a mystical fact th at the continued, or occasional and proper pronunciation of certain vowel sounds, such as Oom or A u m will produce certain psychic effects, but it is stretch ing* the point to say th a t because a boy bears the name H arry, the sound of that name, used by him or others, w cause good ri!l or bad conditions in his life. Let us look at the m atter critically. G ranted th at the sounds of the letters, when pronounced by us or others, affect us, it becomes apparent at once th a t it is not due to the vibrations of the letters or th eir numbers, but to the vowel sounds. In other words, the sounds are im portant, but the letters composing the sounds are n o t; for the letters are not the tru e guide to the sounds. Let us illu strate: If a person born on a certain date should not have a name th at vibrates to 12 but should have one th a t vibrates to 13, how will you determ ine the proper name? By the num bers given to each letter? That will not do, for how can you assign the num ber 4 to a in the name H arry, and give 4 to the letter a in the name H arvey? They do not have the same vowel sound; how7 then can the num ber be alike? How will you num ber the two letters Yi in Violet and Vincent.? The two sounds are quite different, yet, so far as the t wo let t ers a re concerned, they would have the same numbers in the Numerol ogy systems.

All of the systems on the m arket today give one number to each letter of the alphabet. Let us say th at the letter o is given the num ber 6 in the system we are examining, it will have to be measured by th at num ber in all cases, whether the o appears in the name John or Oliver, Oscar, Otis, Orville, Dora, Doris, Dorothy, Louis, or Howe. A nd yet there are a num ber of dis tinctly different sounds to the one o in these names. So we m aintain th at a num ber system based upon the assign ment of num bers to the letters of the alphabet is not tru e and correct. I f the vowel sounds have any effect, Uien the sounds, and not the letters should be numbered. There is no such sys tem popularly distributed today, and only the Rosi crucians have carefully tabulated the real num erical value of vowel sounds. B ut such knowledge is not published and sold for the pastime of changing names, w ith the consequent confusion and expense. A nd what would you do with the foreign names? You may figure out the vibration num bers of the name Madeliene as you use it in America, but let a Frenchm an pronounce it for you and think of it having the same rates of vibrations as when you pronounce it in English. We advise, on excellent grounds, th at you do not change your name, but make it serve you, and at the same time b ring honor and esteem to it. If there is nothing more serious afflicting your rise and progress in life than the num erical value of the letters of your Christian, or given name, then thank God th at you have an unusually free and clean P ath to great success and happiness. W hatever may be your birthday, whatever m ay be the con figuration of the aspects between the planets in your horoscope, whatever may be your hereditary traits, your K arm ic debts, your given name, your phrenological bumps, you still have w ith in you the creative, corrective power of G ods consciousness, to which all these other things are slaves and over which YOUR OWN W IL L has dominance. Use your Divine Heritage, direct it, give it greater expression, and make all the m aterial handi caps stepping stones to success and power.




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Mechanically and Sym bolically Form ed

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W H E N T H E STUDENT IS R E A D Y The question may be asked: W hat is the ultim ate goal of Rosicrucian study and p re p ara tio n ? It is an old question th at has been answered thousands of times in each country by the attainm ent th at has come into the lives of the most devoted students. I t is well that the Neophyte and the Adept alike should be reminded again of the real purpose of the work we are engaged in and the rew ard th at may be theirs when found ready and worthy. There is a very old and well-founded injunction that when the student is ready the M aster will a p p e a r! This has been very greatly misunderstood and is used by thousands for re fusing to unite with any school or organization, p referring to wait u n til the personal teacher m anifests . The injunction distinctly says: W hen the student is ready, the M aster will a p p e a r! W hat is meant by being ready? S urely it is not merely a m atter of tim e ! It must mean p re cisely what thousands have found it to mean : when the student is ready through preparation and worthiness. This leaves the m atter very clearly in the hands of each student. He may prepare slowly through selected reading, through long hours of m editation covering m any years, or through the occasional attendance at lectures and discourses. If time is of no consequence, then a student may wait u n til the close of this incarnation, or even another, for the appearance of th at M aster who is to be his personal teacher. Here again we may ask: W hat Master, what teacher? S ure ly not an earthly Master, for such do not require the p re p ara tion and development necessary for Cosmic illum ination. The sincere student who tru ly prepares himself and becomes worthy of the personal instruction from a Master, soon develops be yond the point where any earthly M aster would satisfy. Only a Cosmic M aster would meet the requirem ents ol* one who is ready.

with the utmost economy of time? This, too, is an age-old question, asked in the m ystery schools of E g y p t as it is asked in the arcane schools of our O rder today. There is but one answer: By taking the prelim inary and graded steps in the earthly schools of the M asters and a tta in ing the degree of readiness through directed, preparation. Hence the establishment of the arcane schools in all lands; hence the Great W ork allotted to them by the Masters. W here are the Great M asters and how are they contacted? Here we find more difficulty in answering, not because our knowledge is meager, b u t because language is inadequate to ex press the sublime facts. There are some conditions of Cosmic life which even the language of the Shakespeare gems could not describe. We may comprehend, we may apprehend, and there may come to us, through words, some fain t conception of the beauty, magnificence, and divinity of the Cosmic scheme, but never a complete realization until wre have made the p er sonal contact and found Cosmic Illum ination. Know, then, that there is a wonderful union or assembly of M aster Minds, M aster Personalities, which constitute the H oly Assem bly of the Cosmic. One of these m asterful characters, Kut-Hu-M i, the Illustrious, is shown in a p o rtra it in another part of the Manual. He was one of the two M asters referred to by the ancient mystics and made somewhat known to advanced Theosophists by the late Mine. Helen P. Blavatsky, who was one of the personal students of the Master. T H E G REA T M ASTERS The M aster K-H-M is D ep u ty Grand Master of the Great W hite Lodge of the Great W hite Brotherhood. lie was at one time known on earth as Thutmose Til of Egypt and at one time resided at Lake Mocris (M orias). He was re Ierred lo in the Zend-Avesta as the Illum inator and was also known in Egypt as the Kroomata. ( Kai-Ra-Au-M ata) from which comes our Rosicrucian word used in our rituals and salutations: <'ROM A AT. (It is interesting to nob4 Ihat if w * take Ihe in < itials of the title of our O rder: 77*r Ancicnl and Mgslical Or dvr liosac (ruci-s, and reverse I hem, we have A A T .)
The Master K 11-M (often called K M ) passed through a number of reincarnations and was an important character on 1his earth many times, ;iml has lived for over a hundred a m i forty years in each incarnation. At Ihe present lime he a b i d e s on the earth plane again ami is at a secret monastery a n d T e m ple near K ichingargha, called variously K i c h i n j irglui, K i c h i jirg jargha, or l*a rcha ja rg hat ba by Ihe Tibetans a n d S i k i n e x e ,

Howr, then, shall the student prepare mosl efficiently and

1 :M

'There a r e a n u m b e r o f ot he r * , t w e l v e in nil, w h o eom^rme tht*


H oly Assem bly of the Great W hite Lodge; some are on the Cos mic Plane, carrying on their great work while aw aiting their next incarnation, and some are on this earth plane directing the physical work while developing for the Cosmic Plane period U nder their care a certain group of high Initiates are p re pared in each incarnation for still higher work in a next in carnation, and some of these are assigned the duty, the service, find the real labor, of m aintaining the positions of Im perators Magi and H ierophants in the several branches of the Great W hite Brotherhood organizations, of which the Rosicrucian O r der is 1he highest. These Im perators, Magi and H ierophants in various lands compose the (b ea t White Lodge under the per sonal direction of the twelve Masters referred to above. The Great W hite Brotherhood, on the other* hand, is the school, or Freilernily, of The Great W hite Lodge, and into this invisible Brotherhood of visible members every true student on the Path prepares for admission. COSMIC IN IT IA T IO N Hence, the real preparation of which we were speaking is for the purpose of ultim ately being adm itted, by Cosmic Initiation, into the Great W hite Brotherhood, that therein the M aster will appeal to the .student who is ready, take him under personal in struction, and lead him (or her) on to higher development, where, some day, M astership in the G. W. B. is certain, and assignment to service as Im perator, Magi or H ierophant in some phase of the work on earth will then bring affiliation with the Great W hite Lodge. How is such instruct ion given by the personal M aster? It u ' \ L*uly, personal, and is given through the media of the Cos mic. In other words, it becomes what is generally referred to as Cosmic 11himinalion, or Cosmic Consciousness, for at certain houis, clays or weeks of ones life one becomes conscious of some new and astounding knowledge, often with, and sometimes without, being aware of the presence or contact of the p er sonal teacher. In other words, the student who attains membership in the Great W hite Brotherhood, after due preparation and real w orthi ness, first discovers this by becoming conscious of having passed through a series of events constituting a true Initiation. Often these occur during the night, or while on periods of rest and meditation in the m ountains or valleys, a w a y from active world affairs. This conscious] le* s is accompanied by an inllu\ of Divine Apprehension and :'piri'iia] A w a k e n i n g , affect i n / even the physical body to m cb an extent as to bring ;!|hhH ;,i real re-birth of the bod}' \vi1h ie j 11v(nation, increased vi.;<r .> restored functioning in organs and parJs that were tired, de pleted or subnormal
1 :'{!*

c o s m ic ;


This is followed by a sudden increase in the functioning of a sense which is m istakenly called intuition at the time, for it seems to be like unto the intuitive faculty th a t was being high ly developed during the earlier stages of preparation leading up to the original Initiation into the G reat W hite Brotherhood. I t is not intuition, however, but Cosmic Conciousness of events now occurring and decreed to occur in the near future. It is knowledge, and not a prophetic impression. Then follow guiding instruction and definite knowledge ol laws and p rin ci ples, facts and actualities, in accordance with the needs and de sires of the member. From then on the member attends the earthly Lodges as a worker, to help others who are on the P ath, and to assist in the Great Work, b ut he receives no instruction through an earthly M aster by means of books, lectures, papers or diagrams. This is why we urge those who have gone fairly high in the development of their psychic bodies, and have attained certain knowledge and powers in our Order, to m aintain a close con tact with the Order, with its Masters and its Im perator, lor through such contact these members may find at any time, u n announced and unexpected, the Initiation th at will take them into the Great W hite Brotherhood. The last three grades of study and preparation in the Rosicrucian Order are designed especially to prepare the members, in the most m inute ami varied details, for the ultim ate goal. W hat, then, do we suggest to our members to aid them in al taining this ultim ate goal?
That, above all else, they be loyal and devoted to Ihe ideals of Rosicrucianism, and m aintain every physical eonlacl with the physical organization known as AlYIORU in North America and by sim ilar names in oilier lands.


The mere intellectual study and comprehension ol llie cialized lectures and lessons issued !o tudenl member:-; is sufficient. Ol and by ilseli, such s l i dy is bill a third ol work of preparation lead in"; In C'trl'inss and it'orlh nicsr>. lessons are designed lo accomplish I wo things: ( ji ) spe not the I he

( 1,1

Train the brain and augment the knowledge of the mind in rega'd l< Iu nda men Ia I laws ami principles leading up to a c o m prehens on ol ihe higher hlWN; ( | i \ c and suggest certain e\p<Timeuls and tests which will consciously a id uuennscioiish develop eeHnlll psychic centres in tin member I hit will <piieken hi:1 , pas d u e powers mid iibihl'es lor more complete M m m irM'uhip mid control of nut urn! forcer*

M any members look upon the lectures and lessons as if they were intended to cover only the first of the above purposes. I o them the lessons in all the grades are like unto discourses in philosophy or metaphysics, often seeming to be simple and in consequential. It is difficult, indeed, to make them appreciate the fact that unless the various exercises and tests are perlormed each week, or even each day, for a few minutes, there will be very little psychic development accompanying the compiehension ol the lessons, and, of course, no real progress made. PS Y GIIIC AW A K KN 1N G On the other hand, another most difficult point to make plain to many members and students is that not all of the |>svchic development and awakening of psychic centres will be manifest or objectively conscious to the student. To think th at it should be is to believe that all of the functioning of the psychic body should make itself continuously or periodically 'known to the objective mind. I his will, appear unreasonable when one stops to consider that not one-thousandth of the functioning of the p arts of the objective, physical, body is realized bv the objective mind. Is one conscious of the functioning of the kidneys, the spleen, the pancreas, the brain, the air chambers of tb e 'lu n re or of the solar plexus, or the plexus around the aortic arch of the heart, or a thousand other places? Very often the most devoted student and the most regular a p plicant of the tests and. experim ents feels that, he is m aking little progress because he senses no particular development, from within. He is apt to become discouraged, knowing that he is Ia m iliar wih each law and principle he has studied, with no apparent m anifestation of unusual abilities. But if he is p er sistent as well as patient, there comes a time when, having need of the laws in a tru ly practical way', and not merely in a test, he finds a sudden impulse of power, a sudden quickening of a facultyand there is a marvelous dem onstration! Or he may go back over some experim ent th at puzzled him for weeks and find, now, a m anifestation that was impossible before Such students are always urged to continue their studies and diligently test each principle, try each experim ent, and apply each law 111 the wav described in the weekly lesson. Thev should give each lesson a full week's trial, a n d 'th e n , if no suc cess has been attainedor not such success as was expected-go on with the next lesson as though success had been attained Try the new lesson diligently, and then the next lesson, and so on A fter several months have passed, if the student goes back and reviews some of the experim ents which were not successful ho will find that lie has some slight or large degree o f success Such reviewing- does not interfere with the study and practise of the new lessons and does not delay, but assists the s.

P SY C H IC D E V E L O PM E N T The lessons are all arranged so th a t the exercises lap over one another in affecting certain psychic centres. Three ditterent exercises in three successive weekly lessons may appear to be unrelated, yet each of them may p erta in to the same end in view ; and by going on to the second o r th ird one, when the others did not, show any success, it wilL aid in continuing t e development started by the first. F o r it must be kept in mind th at the exercises and experi ments DO sta rt certain degrees of development each time they are tried, whether a successful issue t.o th e experiment, is m ani fest, or not. Once a serious application of a law is made,_ an awakening of some centre results, and fo u r or five applications in one week for the same purpose will s ta rt a process of develop m ent that may not be realized by the outer-self, but will con tin u e for weeks and months. Therefore, to repeat, the mere study of tlie lessons, as one would read a book of law to memorize the principles, is not sufficient for psychic development. A ndpsychic development requires TIM E in each human being, more or less according to the stage of development when the stu d y is started. We come into each incarnation at a point in psychic d e v e l o p m e n t where we left, off in the process at the tim e of transition m the previous incarnation. W hile the soul and psychic, self are on the Psychic Plane aw aiting reincarnation, certain work is be ing accomplished and certain knowledge attain ed ; hut. Inal, phase of psychic development which is capable of mani lesfation while in the human body must be developed on the earth plane, and this ceases, to some degree, while on the Cosmic I lane. Therefore not all of us are born alike i n Psychic D e v e l o p m e n t ; some will have certain experiences e a r l y i n Ihe l es son work, and some will have t h e m a l i t t l e later. I >u1 w h e n I ho s e who have had to wait b e g i n to m a n i f e s t , f l i c p r o c e s s is r a p i d a n d wonderfully s a t i s f a c t o r y . ( R i g i d he r e , to a n t i c i p a t e a n y ques tions w h i c h m a y be sent l o us b y m e m b e r s , lot us s a y I h a t it is i m p o s s i b l e for i h e Of f i c er s o f Ihe O r d e r lo loll a n y m e m b e r when she or he may expect to hav....... . manil'eslat ions, or lo
what degree a member is developed psychically bclore being able lo make any manireslalion of his d e v e lo p m e n t A lter do vclopmonl has started l< nianil'osl and I lie member can apply > the developm en t, il is a simple m ailer for I ho member, lllld others equally developed, lo sense Ihe development alld its d eg re e.) PIWMIUKKS ANI> I) K IiAY S

Tin* most rapid d e v e l o p m e n t is m n d t ' by I ho Nludonl w h o In Iim oonoei' nod, d u r i n i f Ib n llrwl few hi 'Iu Im o f uliid.v. iihoul hi* inI o r hwr puyehle Ntnlu* Citrnful wludy ol' 111* Iwlurn f o r nn hour

on the night of the weekly lesson, and a few m inutes m editation oil it each day at a convenient time, plus an occasional test of any exercise, will do more foi* the new student (or old stu dent who is s t a r t i n g over) than anything else. ^ Previous studies and beliefs a re the greatest source of trouble. Members^who have studied Theosophy, New Thought, C hristian Science, ) ogi Philosophy or Practical Psychology for one year, two years or five years as is often the casebelieve th at 'they should see some special good coming from the Rosicrucian leacnings a lte r ten weeks of study. They attem pt to compare 1,10 knowledge gained through our teachings m ten weeks with what 1hey learned in five years from other systemsalways de e d in g that they arc receiving very little from us in comparison 1o what they r;.now. In 1hi*h Ihey should compare what we give them w)1h. what the\ b /?, re. I t is necessary to take all < ' cse orcKjs out of their minds before we can have them start on our work, unham pered by previous doctrines, theories and speculative dogmas. ' A ttainm ent of some success in psychic m atters through the teac nigs in other systems does not indicate any special p re paredness for the Rosicrucian work. V ery often we hear the
remark made th at: Before I took u p you r Rosicrucian teachings and exercises I had visions that were prophetic could at tim es see other persons at a distance and make them sense me, and could even heal b y la y in g m y hands on others; but now all of these thin gs have stopped and I find I have gone back ward in m y development,. W h at is w r o n g ? W ith o u t being unkind in our intentions w e say to these p e r s o n s : Yes, and you m ay be_ able to p lay several pieces of music quite well on (he piano without, know ing a n y th in g of music, and after takinsr up the stu d y o f music fo r a while you will find you cannot p lav the old pieces at all. B ut would this indicate that von had

the lessons, the one who is truly on the Path will give the u t most o f devotion to the Order, to assist it and its other m em bers that the Maslers may be helped b y the very ones who w i l l later on seek help and guidance from tlie Masters. SPE C IA L HELP IN DEVELOPMENT

gone backward in your ta le n t?

C O N TR O B B! NO PM Y ( '!! J( t M A N I F E S T A T I O N S

M an y persons do have unusual experiences of a psychic n a ture before they ever take up an y course of practical, psych ic development. T ins is because they attained some degree of d e velopment in a previous incarnation and those facu lties are strivm g to m anifest, and D O M A N I F E S T A T T I M E S but without. control and direction by the person. W h at must be done is to learn how to contro1 and direct the faculties and develop them to a more perle<r slate 0 f fun*-*ioning. To do this the spas modie achoLi <.t Ihe o - . ,u,t cease for a tim e; and na~ tore tops tit . ih nniiM h ( f n . . !< use them IfNIM'IR rM>L l->' ^ : i ' -I'l" '.ave brrii learned
h o o a r memL-: .:u..-uJc 1 ....j j i l t e d m I l [ ( . jr ,) 1 ( ! l v | , | | | : l |

A lw a v s ready to render some service to the Order, through the Order, or because of the Order, is a form of devotion t hat. pays each member the greatest d ividends 1 1 1 d evelopm en t; lot b y such service he obligates the Order and the Cosmic to Inn., and from the Cosmic he can expect compensation, rhat is why the K eynote o f the Rosicrucian Order is S E R V I C E . All through' the graded work in the Temples ot our Order the student is impressed w ith the fa ct that S E R V I C E is the d uty he owes to it and all m ankind. F e w new members realize, of course, the m any ramifications of the Rosicrucian Order, and in its public literature it s a \ s very little o f this phase of its Great. Work. But, it is a. lad. that not only has AM OR C in North America, for instance, three or four very definite associate organizations und er its direction, but it has twelve definite avenues o f service and labor m be h a lf o f its members, and about the same number in bchatl ol m a n k in d generally. All o f these activities- often carried on lo a h igh degree without, b ein g known except, to a lcw_ hundred ol A m e r ic a s foremost n ew spaper editors, scientists, judges, lawyers, p hysicians and educators require trained expei Is to < 1 1 the work in secret, fu n d s to meet, emergencies, secretaries In keep records, and space for the preservation ol the work in our nation al organization. P erhap s one of the greatest, stirvic.es rendered In our m e m hers is through the personal correspondence, to and I nun Head qua.rt.ers. Do our members ever think ol Ihe nature ol that, correspondence and the cost the I remendous cost to maintain such a, service departm ent? Take, for instance, Ihe. students o f a. I jaw Course issued by a correspondence school ol law or b y 11 College in personal instruction. The students ol such aeoni' NO must "confine Iheir written or oral questions to points of s t u d y in Iheir BAW lessons, and cannot expect answers a n d d e t a i l e d help on other subjects. Or take students of a n o ng i n oo r l n K course; they must coniine Iheir questions and a p p e a l s lor h e l p lo matters strictly limited to Ihe subject o f t h e plume ol OH* ginooring lliey are stu d y in g ill llio t i me.
B u t ta.lt*' liie si in l out s o f o u r w o r k ! T h e y tiro not, Ml ndyl ng a n y o n e d e f i n i t e c o u r s e o f i i m t r u e t i ..... n o r a r e t h e y Nlrlvliitf t o


A n d in <ddiron ;o ihe study ;,nd

piarti.se of

attain miwlerNlilp in Jimt one direction, And we, m dJwitorA n of Iheir Nliidit'N, friend* of Iheir InlermlN, Ill-other* of tint wlinln moitibei'Nlilp, and c> w of n very broad and Inelimlvn ,vnImh ni< * of huiiiiiullai'liin nativity, mtwl bn p re p a id lo knm In thou InI,

- -ift i

sands of ways. The interests of our members are our interests; their personal problems are our problem s; their successes and failures are ours also. The fath er of a fam ily may be the only one in th a t family who is a member of our Order, but the prob lems of th a t family and each member in it become of vital in terest to us as to him. W ere he a student of a Law or E n gineering' course, the school from which he receives his instruc tion could not be expected to show any interest in the members of his family. Not so with us! Likewise his business affairs, his health, his social affairsall these are of im portance to him in his progress through life and MUST therefore be of interest to us. Here is where the correspondence departm ents, the welfare committees and the specialized directors of certain branches of our work render the great SE R V IC E which has made the Rosierucian Order famous as a practical institution of real benefit to its members. LOS TNG P SY C H IC CONTACT When a member, for any reason, voluntarily closes his con tact with the Order, or suspends his affiliation for a short period through a mistaken idea th at he has gone fa r enough in the work for the time being, he autom atically closes the door to the most im portant p a rt of the O rd e rs benefits. He may suspend his studies for a time, in order to reviewas hundreds do at times -or because of travelling, or a tem porary, heavy, period of business affairs, b u t such circumstances make the average members realize the need for close contact with the Order, and they never perm it their membership iu the O rder to lapse for one hour. I t may be tru e with some organizations th a t once a mem ber, always a m em ber . That may be so in the sense that once initiated and in possession of the secret pass-words, grips and signs,^ these things cannot be taken away by the lapsing of membership. B ut in the Rosicrucian Order, member shin means CONTACT, active affiliation. We have said th at the simple study of the lessons, w ithout proper practise of the exercises and tests, does not constitute proper studentship. We may add th at the mere paym ent of the dues, or the possession of a membership card, does not con stitute good membership, either. H onorary M em bership7 is conferred upon the high members of other jurisdictions of our Order, but it is not, conferred upon those who are not ac tiv e, affiliated members of some branch of our work. There would be no honor, indeed, in such a compliment. The greatest honor the Rosicrucian O rder can bestow upon any man or woman is active membership in its rank and file of working m em b ers Therefore, to make progress tow a rd th e u lt im a t e goal, each member should be jealous of his co n ta ct, his d ev o tio n , bin a c tiv e

participation, wilh the others of the Order. No member ever really knows the loss he will sustain in a sudden emergency in his own affairs, or those of his family, by severing the contact, the affiliation, for a day, a week or a month. I)IV IN E II A JM INATION The Great Goal of the Great W hite Brotherhood .is ever be fore the vision of all sincere Rosicrucians. The sublime joy of Cosmic Consciousness, Divine Illum ination, can be known only through experience; and those who have made the contact have w ritten in hundreds of books in the past ages such alluring de scriptions as were calculated to tem pt the seeker on the P ath to be patient and persistent in his journey toward th a t Goal. You will realize, of course, th at the Great W hite Brotherhood and the Great W hite Lodge have no visible organization. They never come together in one united session, their members arc never assembled in any one meeting, they have no Temple known by their names, and they have no earthly rituals, physical or ganization laws, or m aterial Form as a Brotherhood or Lodge. That is why it is often said, in mystical writings, th at the real R o s i c r u c i a n Brotherhood is an invisible organization . Ihe Rosicrucian ORDER is tru ly visible, but the Great Brotherhood back of it is not visible as a body. T H E W ORK OF T H E GREAT M ASTERS As we have said, Mme. Helen P. Blavatsky was the first to popularly introduce one of the M asters of the Great W hite Lodge to mystic students. She had the permission ol her Mas ter to do this, and it was well, for it helped to remove some ol the misconception prevalent at that time. We have read in her private correspondence with her trusted initiates, and in some of her rare m anuscripts, how her Master would change and correct statem ents she had written, even though II K was many hundreds ol* miles d istan t; and how l l h would intercept some ol her letters in transit and change words written therein to con form to HIS better knowledge. She gave many interest ing descriptions ol* mani feslal ions of her Masler and the Associ ate Master. But what she explained and revealed were hut the sinii>lr m anifestations which were sale to give to the public. We who have contacted her Master and others, and who are working under their direclion, know what marvelous things are done by and through them daily, although we are often directed in strange ways and unknown methods to carry out their plans, the <nd of which ire know nol until tin // arc comptvtvd. Therefore our members will realize that statem ents they see jM print, or hear, lo ihe effect that a b ran ch of the Great White Lodge is local n l in some cili/ and is issuing mrrvt hooks o f i n s t r u c t i o n , He., are nol only uni rue, but impossible. And

when we read or hoar that prom inent character connected with some physical society or association is conducting a line of work tliat brings disgrace, soriow or scandal to its members, claims th at he was in itia te d into the Great W hite Lodge, we know at once th at it is not s o ; for no such person could ever at tain such initiation. In one prom inent case the claim is made th at the character fell .from grace into sin and error after hav ing been initiated in the Great W hite L odge . T hat explana tion may save the face of the leaders of the movement, who sponsored and endorsed the statement of his high initiation for their, own good purposes, but it is an impossible claim ; FO R T H E M A STERS OF T H E GREAT W H IT E LODGE A L WAYS KNOW W H AT YOU W IL L DO IN T H E FU TU R E AS W E L L AS W HAT YOU H A V E DONE IN T H E PAST, and they would not initiate anyone who would be capable of falling from g race7'. I f the great M asters did not have such knowledge they would not be infallible in their judgm ent, and if theyr were not infallible in Cosmic knowledge they would not be the GREAT M ASTERS. IN D IC A TIO N S OF PRO G R ESS How will a student know th at he is tru ly progressing toward the Goal? By many indications th at will come to him as he m aintains his active interest in the Order. F irst of all he will receive, from time to time, slight indications th at the M aster of his Lodge, then the higher officers, and finally the Im perator of his country, are showing some personal interest in his progress. Such indications may be in the form of a call for a personal interview at the Lodge or offices of the Order, or by a personal note commenting on some experiment, or a letter verifying some psychic experiment. There may be no reference to the Goal, none to what is in the mind of each (the student and the Mas te r), or anything else th at another could understand as being a reference to a personal interest. T H E IN N E R URGE Then, there will be a consciousness of a desire to assist the Order or one of its Lodges; this will be the result of a growing desire to become a p art of the Order, more closely allied with its activities. The desire for more L ig h t, more lessons, more knowledge, is not an indication of progress tow ard the Goal, for even the beginners on the P ath are most anxious in this re gard. In fact, the very opposite is often a strong indication ; for when a member is tru ly progressing, he or she becomes con scious of the fact th at the lessons already received and digested are more th an sufficient to serve for m any years, and that, a bet te r understanding of what has been received is the most; im p o rtan t point. Such members often, voluntarily, ask to he

perm itted to review the old lessons rath er than receive new ones; and the M asters of the Lodges know th a t this is a very serious indication; it spells magic to the heart of every officer who is anxious to see his members make real progress. There also comes to such members the continued urge to SER V E. They w ant to go out and become disciples-lecture, prom ulgate the great principles, spread L ight where there is darkness. They seek fo r opportunities to assist th eir Lodge with real physical laborin accordance w ith th eir trade, their profession, their art, A rtists seek to decorate and p ain t and beautify their Lodge Temple with symbolical pictures and orn a m ents; musicians w rite special music and seek occasions to p er form ; carpenters, electricians and mechanics offer to build, re pair and improve the m aterial stru ctu res; physicians and scien tists ask for means of assisting, and so on. I t is a notable fact, th at all of the E g y p tian and other O riental temples of our O r der in N orth America, as in Europe, have been b u ilt and dec orated by the voluntary services, as fa r as possible, of the mem bers. All a work of Love! And w hat w onderful rew ards have come to The B u ild ers in most cases! Also, those who cannot serve contribute in some way, per haps financially, or by gifts th a t will help in research, in me chanical processes. They are anxious to make some sacrifice, contribute some p a rt of their blessings, and thereby become a. p a rt of the ORDER other than a student member. N aturally there is no thought of reward, special advancement., or sureness of progress because of th eir offers. No officer* of the O rder can assure th a t; none will accept any help or gift, on th at basis; and the one who is tru ly on the P ath, making real progress, knows th at his g if t is inspired by the inner impulse to want to be a more intim ate worker in the Order, and by that sign or token he proves his worthiness to advance.
S P U C I A L O P P O R T U N I T I E S TO P R O G R E S S As soon as the higher officers of the Order learn of the of those, who are headed in the right way for the Goal, they diplomatically offer them further opportunities for st udy, for service, and for personal lest. We have, said that there are a. number of special avenues of work connected with Ihe O r der and that there a,re several allied organizations u n d e r the direction of AMOUC. Into these the progressing members a m directed from time to time w i t h o u t a n y t h i n g being Naid as to why. Some, members a r e s u d d e n l y c a l l ed u p o n to d o c e r t a i n things. T h e y m a y r ef us e , they m a y h es i ta t e , t h e y m a y i m pulm'wly a n d enthuNi aNt i eal l y a c c ep t , A n d t h e r e b y h u n g* t h e f a t e o f t h e i r progroNM; w h e t h e r it sha l l be r a p i d o r r e g u l a r ,

Not t h a t a n y oflleer o f t h e O r d e r c a n d e t e r o r a c c e l e r a t e a m e m h e r m p s y c h i c d e v e l o p m e n t , b u t t h e (l oa ml e Im e v e r m i n d f u l o f


the intents and motives that actuate all mystic students who seek its blessings. The more im.pulsively and whole-heartedly one responds to an inner impulse or urge, the more definitely it is registered in the Cosmic records. V arious ways are used by the Order to assist its progressive members of the higher degrees to attain greater m astership of the laws and principles. In the early Grades a close and sin cere application to the studies and the practises is all th at is required or necessary. B ut afte r advancement through the first five or six grades there comes a time in the journey of each member when he may safely rest a while in his progress and dwell at the H ouses of special preparation. These Houses will be pointed out to him diplomatically, and he m ay not even suspect th at he is pursuing some study or branch of work th at is not shared by others. P etitioning on the p art of the member for such special opportunities when he is not ready will mean nothing to the Officers, who are guided by no ulterior motive and can profit nothing personally by the delay or advancement of any member. Nor does the Order exact any financial or m a terial compensation through its special interests in any mem ber, for there are no special fees or dues to be paid by those who are given opportunities to advance their own interests. All of this may be difficult of comprehension for our mem bers, for it is difficult to explain, as we stated in our opening paragraphs. Nevertheless, the discerning student of our O r der will read between the lines and find encouragement. T H E LE N G TH OF TIM E FO R M A S T E R S H IP Always arises the question of TIM E. New members who have been studying with various schools and systems for years, and frankly state in their application blanks th at they have been seekers for five, ten or fifteen years, wish to know H O W SOON they may expect to manifest occult or mystic powers. When they read th a t it requires a year to complete the prelim inary work (which enables them from the very start to apply many im portant laws) they feel th at it is a long time. Not u n til a member reaches the higher Grades in his second or th ird year does lie begin to realize th at time is of little consequence, SIN CE E V E N A W H O LE L IF E T IM E WOULD NOT RE S U F F IC IE N T TO LEA R N ALL TH A T T H E R E IS TO LEARN, and with much already accomplished great things arc possible. W hat are five years or three years compared with the twenty five, th irty and fo rty years you have lived W ITH O U T I 1Ills S P E C IA L K N O W LEDG E, and the twenty, thirty, fifty, or sixty years or more you will live W IT H T H E N K W K N O W L E D G E ? W hy, then, be im patient? Looking at if broadly, Ihe five or six years required to bring Ihe average member in I hr very threshold of Mastership, as compared lo o n e s whole cycle
I hi

of incarnations, is like a pencil dot on a line miles in length. Rut how we can m agnify th at dot and lose sight of the line! TH E A TTA IN M EN T O F D E S IR E S The full attainm ent of our desires is almost impossible at best. That which we desire today, and will go fa r to attain, becomes small in im portance after we have it and discover through it what else we may attain and our desires are at once increased and made more difficult of attainm ent. Members ju st adm itted into the Order often frankly state th at it has been th eir desire for m any years M ER ELY TO CONTACT T H E O R D ER and now they feel they have attained their greatest desire. Ah, how th at sense of attainm ent is forgotten in the first weeks of s tu d y ! Each lesson, each lecture, each experim ent and test of the early Grades arouses new and stronger desires. In th eir anxiety to get into the next grade, and the next, the great desires of the heart before admission into the Order are forgotten. W ith each lesson the definite benefits therefrom simply accelerate the de sire to progress. Each member will find, however, th at not a single lesson, from the first one of the F irs t Grade, is without some special benefit that empowers, strengthens, augm ents his abilities, his faculties, and his special psychic functionings. This, provided, as we have said, the member practises the exercises as well as reads the lectures and lessons, and does not become im patient because such development of certain faculties is not made m ani fest at once. EV O LV IN G IN STR U C TIO N
The work of the Rosicrucians is not an arbitrary plan or scheme developed by some in d ivid u al or discovered by some leader of a cult. It is an evolved plan, worked out b y the Master minds of m any ages and still b ein g evolved. It is de signed to give the utm ost help and advantage to every sincere stud en t on the Path and every devoted member of the Order. N othing is left out of the teachings that will help. No modern thought revealed by any Master mind that is practical is ig n o r e d , but im mediately added lo our teachings, so that our members will have, all that is worth while. To believe 1hat .some mystic of India, or IVrsia, or some other land, possesses s o m e secret knowledge known only to his cull, which lie. has offered to students for years at a, commercial price, that is not l o hr found in Ihe Kosicrucian teachings, is lo believe that Ihe Order is unm indful of its obligations lo its members, u n a c quainted with all sources of real wisdom, and inrnnsidcralr of its own besl inlereNlN, If any real Knowledge of truly pnilcicnl help lo Niuerrr NludenlN ol* occultism mid iiivnI irism is Known to a n y g r o u p of NludenlN a n y w h e r e , it nooii beemneN a p a r t of t h e


Rosicrucian teachings, IF IT IS NOT A LR EA D Y A PA R T OF IT. It is this fact th a t makes the Order the eminent repository of great wisdom. That is why members are urged not to spend money and time in private lessons from foreign or domestic teachers of personal system, or in buying* new7 books as they are issued rapidly by firms and individuals solely for the purpose of presenting* in a new and puzzling form some of the ancient wisdom, or personal systems of discovered knowledgeand often at high prices. Therefore, be devoted in your work, be loyal to your prom ises and the G reat Oath of the Order, he sincere in your studies and practises, and you will find yourself, sooner or later, at the very P ortal of The Great W hite Brotherhood, and ready for the Master who is to appear when you A RE ready. The Order of AMORC is happy lo serve you, and through SE R V IC E, on the p a rt of both the Order and its Membership, is the ultim ate Goal attained.

awaken the psychic centres. cold water before eating.

Then bathe, and drink a glass of

2. Upon retiring, and after conducting all psychic experi ments scheduled for the night, or attending to any special psychic or Rosicrucian work contained in your weekly lesson or program, give thanks to God for the day and its fruits, ask the Cosmic Hosts to accept your psychic services while you sleep, to use your consciousness as they desire, and, if it please God and the Masters to have you live another day on earth, So Mote It B e ! Then with thought s of love for all living beings, and a sense of Peace and H arm ony with all the universe, close your eyes and fall asleep, visualizing your inner-self resting in the consciousness of God. 3. Before each meal wash the hands clean and hold them, palms downward, over the plate of food for a fraction of a m in ute, then m entally pray that the benediction of God be granted to the food you eat th at it may be magnetized with the spiritual radiations from your hands and thus greatly supply the needs of the body. Then, before eating the first morsel, say, m ental ly: May all who need food share with me what I enjoy, and may God show me how I may share with others w hat they have n o t, 4. Before accepting any blessing from the m aterial world (whether purchased by money, labor, or exchange, or whether received as a gift) say, m entally: By the privilege of God I receive this and p ray th at it may help me to better fulfil my mission in life.7 This applies to even such things as clothing, 7 personal requisites, periods of pleasure at the theatre, church, musicals, etc., or even to such small things as books, helpful reading m atter, etc., and of course includes 1ho receipt, of money as salary, com missions, gifts or otherwise.
f>. WJh e n e v e r a n y s p e c i a l b l e s s i n g is r e c e i ve d , s u c h as l o n g d e s i r e d t h i n g s f r om t he m a t e r i a l w o r l d o f a n y n a t u r e , o r a s m a l l o r l a r g e l u x u r y , or u n e x p e c t e d pi e c e o f g o o d n e s s , d o not, us e o r a p p l y it to y o u r o w n p e r s o n a l use in a n y w a y u n t i l yo u h a v e r e t i r e d to t he s i l e n c e s o m e w h e r e for a, l ew m i n u t e s to m e d i t a t e a n d ask t h i s q u e s t i o n : l l a v c I t r u l y d e s e r v e d thin b l e s s i n g a n d is t he r e a n y w a y in w h i c h I c a n s h a r e t h e benefit o f it d i r e c t l y or i n d i r e c t l y w i t h o t h e r s o r for t h e benefit o f limn? T h e n wait for an a n s w e r Iroin t h e OoNinie, If y o u rtv r e i v e no w o r d 1lint if is u n d e s e r v e d nr nho u l d be n hn r e d , n r

The following rules are taken from old and modern m anu scripts wherein certain regulations are set forth for the guid ance of Rosicrucians who are devoting their entire lives to an idealization of the O rd e rs principles. P erhaps only in the Rosicrucian monasteries of India, or those in Tibet, could one live strictly in accordance with all the ancient regulations; bu t those selected for publication here can be adopted by a great m any of our members in the Occident. We know from practical experience th at most of these can be adhered to by any man or woman without interference with the necessary duties and obligations of present-day living; and we know, also, th at most of our Officers and advanced members are living the Rosicrucian life in accordance with the rules sug gested here, much to their own great advancement, the joy of their associates in family and business, and the betterm ent o f m ankind generally. I t will profit you greatly to try to adopt as m any of these rules as possible. 1. Upon arising in the m orning start the day with a prayer of thankfulness to God for the re tu rn of consciousness, b e c a u s e of the opportunities it affords to continue the Great W o r k a n d Mission of your Life. Face the geographical East, i n h a l e f resh air with seven deep breaths, exhale them slowly wi t h m i n d c o n centrated upon the vitality going to each part o f tlx* b o d y to

punned on to a n o t h e r , t h e n nay *' l t l u mk G o d, t h e OnMinie, a n d t h e MitNlerw, f o r thin Mi wt luK; m n y I ne It to t h e G l o r y o f

my Hun I," to. If nny Npeeiul honor, nilHlfU.v, tfuvnrumenlwl, pnlltlenl, iM 'Iftl or otherwise In being eoiilennd Upon you, ttlwrtyw M with H et

the utm ost hum ility, proclaim your unworthiness (for who is tru ly worthy of all things?) and with a m ental resolution th at it m ust not make you proud or selfish, accept the blessing with a p rayer of thankfulness and assert that, in the name of those whom you can serve better with such blessing, you receive it. 7. If in giving* testimony, in court or elsewhere, you are asked to take an oath or to swear or promise upon some sacred book or emblem, bear in mind that to you there is no symbol or emblem more holy or sacred than the Rosy Cross. (In most courts of the world individual selection of such sacred symbol for such purposes is permissible.) Then say th at as a Rosicru cian you prefer to make your statem ent before the Sign of the Cross, and make the Sign (as directed elsewhere in this Man ual). A fter making the sign, make your statem ent, and re member th at if an u n tru th is knowingly stated at such a time it will create a Karm ic condition that can never be sot aside except by the fullest compensation according to the Law of Compensation. S. Never perm it yourself to enter discussions of other per sons religious beliefs, except to point out the soundness, good ness or possible benefits of certain doctrines and thereby show them the good th at exists in all religions. Hold not your re ligious thoughts as superior. Speak well of them if need be, point out how they serve you, but do not create in the mind of others the thought th at they are in sin or error because of their beliefs. That religion is best for each which enables us to understand God and G ods mysterious ways. 9. Be tolerant on all subjects and bear in mind th at de structive criticism creates naught but sorrow. Unless you can constructively comment on m atters, refrain from speaking. 10. A ttem pt no direct reforms in the lives of others. Dis cover in yourself what needs correction and improve yourself, th at by the Light of your Life you may point the wav to others. 11. Flaunt not your attainm ents, nor boast of your Rosi crucian knowledge. Y ou may be a Rosicrucian as a member of the Brotherhood, hut as a Rosicrucian in knowledge and power, the greatest and highest among us is but a child of the studies and unw orthy of Rosicrucian recognition. Proclaim yourself, not as a Master, but as a Rosicrucian studentever a student eternally. 12. Seek to share what you can spare, daily, even if in small ways and meager amounts, Go out of your way lo find where th at which you can give or d/) will be a blessing lo someone or many, and while perform ing this duty shun all personal glory and let it be known th at you are simply ' about I lie M asters work \

13. Accept no personal thanks for any blessing you bestow, any gift you give, or any help you render. W hen th a n k s are expressed it is customary to say: Please thank me not, for it is I who am grateful. I seek, and must seek, to serve and labor for the M asters; you have afforded me an opportun ity. But, now the obligation to pass it on rests with you ; may you, too, find an opportunity to serve someone else. 14. Accept no gifts of a m aterial n atu re for any good you do unless you agree with yourself in the moment of accepting, and so state to the giver, th at you will divide the blessing with someone where it will continue to carry on its mission of relie I and help. This is especially necessary when the m aterial gilt, is of a natu relike money, food, clothing, etc.th a t can be divided and is a common necessity on the p art of many. 15. B ear in mind th a t through your Rosicrucian O rder you always have an open portal to help many, and th at by sharing with them any blessings you pass on to others, who are B rothers and Sisters of the O rder in need, the blessings which come to you, perhaps as a trustee of the Cosmic. 16. As you give so shall you receive! As each opportunity to give is seized upon with utmost impulsiveness, so will tu tu re blessings, sought or required, be granted to you by the Cosmic. The greater the impulsivenesswith little thought as to per son al sacrificethe greater will be the compensation credited in the Cosmic. 17. Let not a day pass by without speaking to someone of the work of the M asters through the portal of the Rosy Cros* Order. Maeh day make someone more fam iliar with its Great Work, not, always by soliciting, not always by preachments, but by simple statem ents of la d , simple demonstrations, and the kind words of recommendation.
IS. Re s p e c t all w o m e n , h o n o r t hy l a t h e r a n d m o t h e r , be s \ 11 p ;1111 I ic I o t he si 111u I, h e Ip I u I to 111 1 a 1111 t ed a 1 <I s<I v 111g to 1 e < c 1 Hie Ma s t e r s . I lo is g r e a t e s t a m o n g y o u w h o is Ihe g r e a t e s t s e r v a n t u n t o all. I l e n c e t he M a s t e r ol a L o d g e , t he S u p r e m e Ma s t e r , a n d I lie I m p e r a t o r , a r e g r e a t e s t , b e c a u s e t h e y m a y be t he g r e a t e s t s e r v a n t s .

|<) Provide now, while consciousness can assist you, to take care of those who may be dependenl after your transition; and if \ * 111 have no one who will require a share ol your en ilh ly possession alter your transition or you have Nullleienl to more llmll (|o for them be cerium that you k i m i i I. in proper find le^al manner, a dlNpofiit >ou of some ol your worldly bleMHingm lo Hie wuperior bodv of your RoNicruemn Order the Supreme Grand Lodfc thal it may be helped in Ihe work it in doihK for oI hern


20. Go to the assistance of any living being, regardless of race, creed or color, when yon can render direct or indirect aid in any emergency; if you cannot give aid in person, but can call or solicit aid, this, too, is im perative; in quiet and peace perform your work, render your service, and retire with as little recognition as possible. 21. M aintain one place in your home that is sacred to you and your Order. In it find Peace and time for m editation daily. P rofane it not with pleasures of the flesh, but sanctify it with your higher thoughts. 22. Give your support, moral or physical, to some church in your community, th at it may have your help in carrying on the great work in its Light. 23. Assume no political office w ithout notifying all who may sponsor or support your definite views and principles toward that they may not expect or depend upon principles of a lesser degree. properly and duly your attainm ent of hum anity at large, your submission to

O rder; live th a t life which will prove the goodness of your principles; and be ready 1o del end the emblem ol the Rosy Cross w ith the might of your life and the light of your being.





The following facts arc based upon an examination^ of 1,000 application blanks taken at random from our files. They are typical, therefore, of the entire membership.

24. Judge not, unless you are so placed that those to be judged come legally and form ally before you as an accredited servant of the m u ltiu d e; then in sym pathy understand, in mercy comprehend, in leniency estimate, and with love be fair. F o r the Law of Compensation will make adequate demands, and the God of all is alone a tru ly competent Judge of all facts. 25.^ Repeat no slander, tell no tales, and support no reports th at inju re or condemn unless accompanied by more than the same degree of constructive criticism and comment, and only after you have completely investigated and learned all the facts. 26. Seek the good in all beings and give public praise to what you find. Look not upon the changing character of the outer-self, b u t discover the real self within. Learn to know all beings and love them. 27. Gamble not with the lot of another who in ignorance may lose and suffer w hat you gain. 28. Avoid all extremes in thought and act; be moderate in all desires, and subdue your passions in all directions. 29. A ttem pt no radical or sudden changes in the n a t u r a l scheme of things; remember the Rosicrucian injunction: no! by revolution, b u t through evolution, are all things a c c o m p l i s h e d in permanency.
30. H o ld sacred and above all criticism the ideals of the Rosicrucians; permit no slander to affect Ihe g o o d n a m e o f your

Males, 64%, females 36% ; average age of all members, fortyfo u r; average age of males, forty-three; average age of females is forty-five; in regard to m arriage, 62% are m arried. These figures* show th at the average member is a, serious person w ith certain responsibilities and problems, and not an esthetic dreamer. SOCIAL


All living within the United Stales must pledge allegiance to the American Flag. Of these we find that 81 % were born in America and only 19%> were born in foreign lands, and are naturalized. This is a high standard of Americanism in a national organization. W e also find th at 42% oi our members have college, academic or honorary degrees. 47% of the females have such degrees. This is another high percentage for a nation a I organization. P R E V IO U S OCCULT ST U D IE S The records show th at 98% of our members^ have studied along sim ilar lines for over four years before uniting with us; 6S% have studied for over ten years before joining with us, and f>2% have been students of these subjects for over tw enty years. They came ink) AMORC because they had not found Ihe Light they sought.
IP; a r e p h y s i c i a n s o f v a r i o u s s c h o o l s ; 9% are practicing l a w y e r s a n d j u d g e s ; 1 2 ' , a r e t e a c h e r s a n d prolessors i n schools a n d C o l l e g e s , 12' , a r c in Ihe t r a d e s a n d a r t s r e q u i r i n g a, s k i l l e d e d u c a t i o n , I P i call t h e m s e l v e s j u s t h o u s e w i v e s ; 1 2 ' , a r e r e t i re d f r o m b u s i n e s s or ar e s l u d c m s ol s p e c i a l i z e d c o ur s e s . i r.a



A^fb?LltTTJ^ ^ i n c l u d e s all; hence, the Consciousness "T ol God, peri.ect, complete, embracing every Divine Law, work ing in harmony', constructive, positive. A ct ua l T hat which comes within the positive domain of the objective and is in conform ity with the standards of the objec tive senses, having* weight, breadth, length, bulk, etc. Any phenomena which the objective mind a m p i - as sensible to it, is actual, whether it be a delusion (m enu! creation of the objective m ind) or not, A ctualities need not be realities (See the term R e a l i t y .) Alden (pronounced Awl-den) sometimes spelled Ahldain, A ld a in ; the name of a former m aster of the Great W hite Brotherhood who was given jurisdiction over the establishment 01 mystical centres on the North American C ontinent during the tenth century, and after whom the first Temple in this country was named in 1603. His personality still affects much of tne work in this country. _ A m e n A Hebrew word introduced into the E gyptian mystic rites at an early date as a term used to express the hidden and invisible God, or a tru ly inspired representative of God. In this latter sense the term is used in the C hristian Bible ju st once; m Rev. iii, 14, Jesus is called The A m en. B ut at a much earlier date the same word, with the same mystic vowel sounds, was used to designate the. name of the God* of Thebes, and the term Amen-Ra came to express the name and hierarchy of a powerful God among the Egyptians. Amenhotep IV changed his name to Khuen-Aten because of the significance of the term Amen. As used in modern religious practices the term Amen means vekii .y . The origin of the word is found in the Sanskrit aum and also in oivi.
A r c a n e T h a t w h ic h is not h id d e n , b u t v is ib le o n ly to th o se w h o a t t u n e to i t or are r e a d y fo r its r e v e l a t i o n ; m y s tic a l D i vin e, Cosmic. A strology A n a n c ie n t scie n ce based u p o n close o b serv a n ce o f th e c o in c id e n c e of h u m a n ch a r a c te r istic s w ith the d a le and h o u r o f b ir t h ; tim e a n d c a r e f u l a n a ly s is ha ve proved the c o i n cid en ce s to be based u p o n fu n d a m e n t a l la w s reg a rd le ss ol' w h e th e r th e p la n e t s h a v e a n y eli'ect. u p on birth or ii|>on the n a t u r e of man a f t e r birth. Only th e fa n a t ic a l ex tre m ist makes - -or b e li e v e s the claim th.it v.e arc ruled by p la n e t s ; at Ihe u tm o st, p l a n e t a r y in flu ences can in sp ire am! u rge nr tempt ; Ihe

influences may indicate, b ut not control. All m ystics should have a knowledge of the fund amen tals ot this old and evolving science. _ . . . A s t r a l P l a n e The Cosmic, ethereal, Divine plane, ixosicrucians recognize but two planes of existence; th a t which is the worldly or material plane where we live in both objective and subjective consciousness, and another plane which is beyond the m aterialcall th at other plane the A stral, Psychic, Cosmic or whatever best expresses your idea; it is th at plane where the Soul of man functions free from the lim itations of^ the body and where the subjective mind of man functions at times inde pendent of the objective. A te n A name for the symbol of the i i sole G od made u n derstandable by Amenhotep XV afte r he established a mono theistic religion in Egypt, Aten was represented by the sun disc- the sun being the symbol of the life-giving radiance ot the invisible God. Not as a God or even as a sacred symbol is the sun disc used by modern Rosicrucians, but as an objective symbol of the creative mind and Divine Essence of God. A t l a n t i s The mime of the continent once occupying a con siderable portion of the space occupied now by the A tlantic Ocean. A tlantis was well advanced in civilization in p arts and was the ancient home of mystic culture. Mt. Pico, which still rises above the ocean among the group of Azore Islands, was a sacred m ountain for mystic initiation (See ritu al of f o u r th Degree). The story of the lost A tlantis was first told by P lato ; another story of m ystic peoples using the name A tlantis is told by Sir F rancis Bacon (Read T h e N e w A t l a n t i s . ) Recent in vestigations by F rance and America have proved th at there is the contour of a continent at the floor of the A tlantic Ocean. (Read also t h e l o s t a t l a n t i s , by Ignatius^D onnelly.) _ A t o m _ The smallest division of any definite natu re of m at te r; the first distinctive character th at electrons form after peifect unity. Divisions of m atter smaller than atoms are electrons (see e l e c t r o n s ) and such smaller divisions have no character istic nature. Atoms form themselves into groups called mole cules. (Refer to d a l t o n s a t o m i c l a w s in our grade lectures.) A U -a__That magnetic or electrified field which surrounds the K animal body particularly, and which contains colors due to the vibratory rale of the energy in the field. The energy is a re sult of the psychic development and the vital forces of the body. The aura changes color as psychic development proceeds, reach ing a brilliant violet and then pure white in the highest states. The aura is visible under many conditions and has been photo,,r i plic<l and will a f f e c t c e r t a i n instrum ents balanced to recepj m lv. \', \ c ry lising eel 1 has its aura as well as groups of cells. n
I:, i n I Ci. MMdrred t n a n i he m v x l i e a l point nf view belief llilplieM l ack nl' kin>\\ I r d w . ' ' l ' ^ ' nn!< h o p e x\\ it hmil I n i m d a -


!i10n' ^.,.ystic should have no beliefs but should supplant tnem with know]edge or a frank adm ittance th at he does not know. ( See K n o w l e d g e . ) Bi FvTi!s AI.v stlc?11yi birth occurs when the anim al body takes ! hrst iireath of Life. Then the ])ody becomes a conscious be ing* B irth is the opposite phase of the passing of The B reath (and consciousness) which is falsely called death. (See
d e a t h ). v

A term used anciently to indicate mysterious practices or secret methodsmethods and practices which today we understand and know to have been strictly scientific though iittle known. Today, however, the term is used in some philos ophies and by some ignorant minds (and sometimes used willully to brighten) and is meant to convey the idea th at one mind can call into play certain forces of natu re to work in ju ry upon another mind or body at a distance. It is assumed th at ihe Cosmic space existing between two minds or persons can be utilized by one of them to transm it evil and destructive thoughts to the _other. In fact, however, the Cosmic space will not transm it such destructive thoughts and the person who tries to direct them into space suffers from the attem pt and from the creation of such thoughts which remain in the consciousness. Ih e only power there is to Black Magic for others is the f e a r

a g ic



r a in The physical organ for the objective functioning of the mind. Mind can, however, make many m anifestations w ith out the use of the brain. B r e a t h o f L i f e -In Rosicrucian teachings this term is used to refer to Nous. I t is a combination, so to speak, of both the v ital Life Force and Cosmic Consciousness. (See n o u s a n d

chemistry or electricity and magnetism, it means a body oI spherical or other shape having a wall with negative polarity and a nucleus of positive polarity. C o n c e n t r a t i o n A mental (and physical) state where the whole objective attention and comprehension is focused upon one definite or indefinite point, place, condition or principle. P erfect concentration of this kind results in complete inactivity of four of the five objective faculties at one time. W hen con centrated upon seeing, then seeing m ust be the only faculty not inactive. I t is impossible to completely concentrate when two or more of the faculties are active at the s a m e t i m e . Two fac ulties, such as seeing and hearing, m ay rapidly alternate in t h e i r concentration so th at it may seem as though both were concentrated at one time, b u t this is not so. We can be con scious of only one objective im pression at one time. All else is rapid alternation. (See b o r d e r l i n e s t a t e ) . C o n c e p t i o n In our Rosicrucian teachings we are told th at our concept of anything we comprehend through the five objec tive faculties depends, for its accuracy and its effect on us upon our knowledge and beliefs. Our concept of m atonal things changes as we grow older, more experienced and m o r e illum inated. Not the actuality of any thing but our reality ol it and our interpretation of it form our concept. By conceiving and giving our conception the power and reality of an actuality do we tend to create. In the beginning ol all creation theie was and always will beconception. (See k i o a u t y , also
a c t u a l i t y .) C o sm ic C o n s c io u s n e s s

v. L. F . ) B o r d e r l i n e S t a t e - This term is used to designate that men,al and psychic condition where the objective consciousness and objective m ental functioning of man is m erging into the sub jective. This state can be induced through concentration or occurs n atu rally on going to sleep, or when awakening, or through suggestion it may be externally induced (but not w ith out the co-operation or willingness of the self). A sim ilar state exists where the objective m ind or the objective functioning of the biam is made abnormal through drug, fever, injury, fright, or strain ; in such cases, however, the benefits d eriv ed from a proper borderline state are lost, for there is not an intelligent and comprehensible exchange of ideas or communication be tween the objective and subjective faculties. Often, ju st prior to so-called death, the first stage of transition is a borderline state which is rem arkable for its Cosmic touch.

T hat consciousness, r a di a t i n g I m m God which pervades all space (and hence a l l t h i n g s ) , h a v i n g vitality, mind, constructive power, Divine I n t e l l i g e n c e . Into this consciousness is projected all the p s y c h i c c o n s c i o u s n e s s ol all Masters and all A d e p t s m a y a t t u n e w i t h it. It. k n o w s al l, past, present and future, l or if is all. _ ( S e e a u s o l u t I ' : ) . A l t e i
preparation through study and meditation, after deserving t h r o u g h s e r v i n g , al ' l er a t t u n i n g t h r o u g h pracl ice a n d w i t h n o b i l i t y o f de s i r e , t h e r e c o m e s to all A d e p t s a n i n l l u x ol i l l u m i nation' an d inspira tion which m a in ta in s a c o nt in ue d connec tion w i t h C o s m i c C o n s c i o u s n e s s . T h i s is c a l l e d i l l u m i n a t i o n Ii.v t h e M y s t i c s . T h i s is o n e o f t he g i f t s d e s i r e d b.V all Adept N. _ Cosmic Mind Wclc r r i n g m o r e s p e c i f i c a l l y to t he m i n d or i n t e l l i g e n c e t hat f o r m s a pari o f t he C o s m i c ConNciouNncNH. It is a l s o c a l l e d Ihe D i v i n e M i n d . ( C o m p a r e wi l l ) HNIVICMUl,

C C e l l W here this term is u s e d in the Rosicrucian teachings regardless of whether in connection with p h y s i o l o g y , physics,

"'coNHtiiKNCK The. term in our ritual and toaehiiiKN to indi cate the still small voice" of the Maxtor W ithin; the Cimmtfl Mind with its inspiration and urge; the Mind of the INyolllo Hell' knowing nil truth, all law. all principle, ever cioimtrilfltlv# In deni re, dependable, "ever prenenl wliflii llifl tempter tATnptH. CitKMATioN MVMlleally IliU In a prncwwi of mlm< ng the material elemenlN ol' the Imd.v In Ihe primary nlnmwibj lining! fire, ax though nn nlehwiuhml prneww w m lining hwhi wtt.li oiMlfll*

We and fire. It carries out the ancient law that the body shall re tu rn to the dust of the earth from whence it came. Crema tion simply .hastens the natural process in a most sanitary way. The custom ol burying the dead in the ground to decay was always considered a barbarous and unclean practice by the ancient mystics, and cremation is not a m odern method and will in time become universal among civilized peoples. The Rosi crucian burial service and ritual call for cremation of the body and the scattering of most of the ashes upon running w ater in brooks or rivers or in the opened soil w ithin seven days after transition. (See d e a t h and f u n e r a l s e r v i c e .) C ycle A period ot time, evolution, process, method or m ani festation. ^M ystically every progressive action is in cycles, defi nite and im portant. The cycle of human life is divided into periods of seven years, each of which is a cycle in the growth and development ol 1lie m ind and body in the being; even the prenatal period is divided into cycles. The evolution of the universe, the evolution of man from a prim itive being into the present can be divided into cycles. The tw enty-four hours constituting a day is divisible into planetary cycles. The con sciousness of man is at present in the early p a rt of the A quarian Cycle. Cycles form an easily understandable and significant method of m easuring time and progress.
D D e a t h The mystic not only looks upon death as inevitable, but as a necessary element in the cycle of life. D eath and B irth are synonymous in this sense, for so-called death is birth into another plane, while birth is likewise a transition. The tran si tion of soul into a body is considered ju st as strange and; frau g h t with unknown possibilities by the mystic as the tran si tion of: soul from a body. Both constitute the Great .Experi ence. Both are a form, of Initiation affording an opportunity for greater advancem ent^ Therefore both are looked forw ard to by the soul w ithout grief or fear. On the other hand there is no death whether we consider the transition from a m aterial or spiritual viewpoint. M atter is indestructible; th a t is a fu n dam ental law of m a tte r; it can only change its form or n ature of m anifestation, and m atter is in constant changeanother fundam ental law. The soul is immortal and cannot be de stroyed, lessened, increased or otherwise modified except in growth of experience. A fter transition the m aterial p a rt of man, the body, does not cease to live, but is in fact still vibrant with spirit energy, even to the most m inute cell. Hence neither body nor soul ever dies, and there is no death. (See b i r t h and CREMATION ) . D e d u c t i o n A process of reasoning. The objective m i n d c a n reason by all processes, inductively, deductively, s y l l o g i s t i e a l l y , etc. The Subjective Mind, on the other hand,* l e n d s t o r e a s o n deductively all the time. S tarting w i t h a t r u e a n d . u n d e r s t a n d

able premise or basic fact, reasoning by deduction^ therefrom one will come to a logical conclusion, if the deductive reason ing has been logical in accordance with law. I t is the excellent reasoning ability of the subjective m ind th at brings about the correct conclusions through deductive reasoning. B ringing about a Borderline State of M ind will enable one to take objective advantage of the subjective reasoning. D i s e a s e A local or general disturbance of the harmonious constructive process of the living, creative cells. Regardless of the cause, the condition is, fundamentally7 the same. The d is ', turbing, breaking-down process among the diseased cells is being strongly or weakly fought by the healthy norm al cells, according to the g e n e r a l constitutional state of the body. Through the creat ive, constructive powers of the healthy eel Is, n atu re attem pts to end the destruction and renew the disease cells and restore health. The b a t t l e calls for concentration of energy and robs the general system of its normal status, while the disease is also disqualifying m any cells, organs, tissues a nd parts of the body for normal, constructive work. Hence fevers, weakness, mental and physical disturbances and pains. ^ The logical procedure is to help nature, mostly by not .inter 1cring and by ending the cause of the disturbance when it is known. P roper breathing, proper eating, proper exercise, sleep and thinking arc the first essentials in helping n atu re and rem oving the cause of interference. (Jiving to the blood, the nerves and the general system th at which was lacking (and which caused the disturbance) or is now lacking in helping lo restore nor malcy, is the next essential. Hence ihe various schools <d therapeutics may assist and contribute to the restoration ol health, but solely through assisting nature. While so-called death or transition is inevitable, disease is not necessary. The physical body can reach a state ol age and exhauslion where, the
breaking-down process of cells and parts ol the body is more rapid than the reconstruction, and as a principle of economy the souI will cast oil or vacate the body and await another and more useful one; but such breaking down and gradual weaken ing ihe whole system need not be accompanied by any specific disease and can be free I rom any pain or sullering. Dickaims I ) r e a m s a l w a y s o c c u r j us t a s o n e is passing from t he c o m p l e t e s l e e p stall* to a w a k i n g c o n d i t i o n ; t h i s transition iN a s t a t e w h e r e Ihe s u b j e c t i v e c o n d i t i o n is g r a d u a l l y merm'llitf into t he o b j e c t i v e . ( S e e iioKhKUUnk s t a t u ) . Such a, state In Vflt'y s h o r t in d u r a t i o n , u s u a l l y , a n d in 1he brief period of tw o Of t h r e e s e c o n d s o n e m a y d r e n m a lonfjf H t o r y ol expfirlfftlflft, T h i n in b e c a u s e Ihe e x p e r i e n c e in sim ply realized by the mind A N o n e reali/,cm a p i c t u r e a f t e r a g l a n c e o l t w o N eeon dN , but mUMt iimc h u n d r c d N o f w o r d s and many minuleN in e x p la in in g or m scrib in g , A fler o n e a w a k e n * o n e cannot be wure Juwt wnfttv thu d r e a m vvhn e x p e r i e n c e d , e x c e p t in Niieli eiiNe# where the ftWftUJnjf Interrupts the d r e a m . The eiuiweN of drenmM tire many, Tliw
iiio h I c o m m o n

e a u a e Iw that

t h e llrwt o b j we l l v e t m o i i u m t o r lutm


th a t passes f r o m the objective to the subjective mind, at the beginning' o f the Border!in 1 S 'ate, starts a train of deductive reasoning on the p a r t of ti*e ' hjective m ind; o r some long fo r gotten picture or .idea lii * ng in t.he memory storehouse of the subjective mind is sensed by the objective m ind at the be ginning of the B o rd u n t itate, and the objective mind, not keenly and l o g i c a l l y ! in its reasoning functioning, dis to rts or adds to and c i <; a story based on the first idea. Other causes are: external suggestions from cold air blowing over the face or parity uncovered body; slight noises not pro p erly interpreted by the wakh.g m in d ; a movement of the body as consciousness starts its rei urn ; a m ental impression received by the subjective m ind i s< t . some other person who is concen * tra tin g upon the one u 1 , i:, m that time dreaming, thereby consciously or uncons< iousl.v s e n d i n g an impression. Of course, such a Borderline State may occur at any time during sleep.

E go The Subjective Self as distinguished from the Objective Self. This term is not used often in Rosicrucian teachings for the term Psychic Self or Psychic Man expresses more correctly what is meant. E e o t r o n The first form into which spirit essence concen trates prep arato ry to m aterial m anifestation. The essence when stressed under certain conditions gathers into very m inute magnetic cells which we call electrons. They are both positive and negative. Electrons do not m anifest any definite chemical or m aterial n atu re u n til they unite in certain combinations to form atoms. (See a t o m s and m o l e c u l e s .) Single electrons are invisible, but streams of them may be seen and measured. E l e c t r i c i t y -C urrent e l e c t r i c i t y is a vibratory force in ac tio n ; static electricity is a p o t e n t i a l vibratory power inactive and under stress ready t o m anifest itself under certain condi tions. These term s and definitions are not as one finds them explained in scientific works but w i l l make plain the term s as we use t h e m . E lectricity is a vibratory energy; n a tu ra l elec tricity is the result o f the radiations of the sun (therefore one of the m anifestations of spirit essence and Nous) ; all other electricity is artifieally made t h r o u g h chemical or mechanical action. E l e m e n t One of the many different natures expressed through combinations of elections into atoms. There arc', 144 elements composing all material creation. Of these 81 are defi nitely known to science in pei feet form ; others are known through analysis of the vacai,! places in the periodic table of elements. Some can be sensed i. < psychic m anner only so far as their natu re and purposes are com (rued. E l e m e n t a l s Sometimes c a l l e d Salamanders and other terms used by early philosophers a n d by some modern schools of strange thought. In this sense an elemental is supposed lo he MiO

nature-spir.it presiding over the elements of fire, air, etc. A superstitious belief exists th at these elementals or beings can cause good or evil, or th at they can fill a room and cause dis turbances or m anifestations, or influence our thinking, hearing and seeing. It is needless to say th a t there are no elementals in this sense. E m a n a t i o n s The radiations or projections from all m aterial and psychic forms. The emanations are extensions of the vibra tions within the form the vibrations of the sp irit essence com posing the form. I t is through the em anations reaching us from all things th at we sense, either subjectively or objectively, the existence of all things. E v o l u t i o n The progressive growth and perfecting of all th at is m anifest or in the conception of the Cosmic Mind. Even so-called devolution or disintegration is a p a rt of evolution, is one of its phases. Evolution implies onward and forw ard. If is the fundam ental law of n atu re and every element in n atu re is tending toward perfection and becoming higher in its rates of vibrations and more evolved in its m anifestation. F
F a i t h W e find the term faith often defined as activ e b e lief, or a belief which am ounts to a basis for action upon the accepted premises. Prom the mystical viewpoint, however, this is not exact. A distinction m ust be made between faith, belief and knowledge. The mystic should have no beliefs, but knowl edge; his knowledge may create faith or give him faith in c e r tain laws and principles, but it would supplant belief. Them fore we may say th at faith is an expression of confidence, and confidence is born only from experience knowledge. (See
k n o w l e d g e ).

F o u r t h D i m e n s i o n - - -From the Rosicrucian teachings them \h n oth in g mysterious about the fourth dimension. Two point,N should be remembered; it is a d i m e n s i o n and it, is I lie fourth. The other three dimensions a.re length, breadth and thickuenN. Kadi of these is expressible by numbers, whole, I raefionN 0? decimals. Each of t liese three dimensions, when expressed In numbers, helps us to have an objective reali/al ion of some attri bute of l.lie things referred lo. We may write on paper til D IM figures, UV r x i r . At once we know that whatever Ihe thing may be it is four lee! long and three inches wide and two inehcN thick, Regardless of how irregular in form the thin g may be we can m enially picture it or expreNN It# form with nuniernlH, and from tluwe actually d raw -upon pitpM' a dlngf&tn of itn form. (N ote the eomplieated yet exant dealgna and di gram* of part* of inaehlnery, arehlteetural element*, t<J,, iXpreamble with number*)* Intelligently w* do theae thriw tllmiit* glotiN totprea* a thin g to our ciuwwlouNtwMN them ni'fl wtlll iiKiti* tlal altfiiipnl-N m i n i n g In the im pmwlon onti or moiw nUritiUtM or tjuwlltlnf* lucking Wlmt Ik Hid matuhm of th utiovn t h l n i I lint in It wood, or Iron, or #ton! Wbut In ltd


weight, its color? Is it h ard or soft? We say th a t all these questions can be answered by expressing the fourth dimension, and expressing it in num erals as the other three are expressed. In this case, as an example, the figures 2 x 4 x 3 / 12.0147 would mean th at the thing referred to was a piece of South Am erican (not any other kind) mahogany, with a color equiva lent to a certain line in the su n s spectrum, and having a specific gravity, a certain degree of hardness, tensil strength, etc. W ith the first three dimensions, and knowing the specific gravity, one could figure the exact weight of the piece of wood to w ithin a dram, if the first three dimensions were exact. On the other hand these figures 6 xY;x? / 12006.042 would mean th at the thing referred to wT a m isty light blue-gray cloud of as a certain density or opaqueness but unknown thickness,, cover ing an area of six by seven feet and formed of Cosmic energy in a very high rate of vibration, so balanced in space as to be easily controlled (moved) by m ental power. (Members in the E ighth and N inth Grades will appreciate th is). By means of the fourth dimension (and a dictionary of all the figures) one could easily express the nature and attributes of all things made m anifest on the objective plane. Likewise one would be able to determ ine w hat fourth dimension would neutralize or combine with another. The fourth dimension is nothing more nor less than the rate of electronic vibration. All qualities and a ttr i butes m anifested by all m aterial things result from this rate. F rom another point of view the fourth dimension should really be the first. I t is the projection from Cosmic space, into the worldly m aterial plane of m anifestation, of all m aterial things. Such projection is the first phase of m anifestation. The coming together of electrons into atoms, and from this into molecular form ation, constitutes the first phase of creation into the m ate rial world of objectivity. The next step or x^hase is th a t of limitation, or form, caused by n atu ra l laws or by m a n s desires and handiwork. Hence the three dimensions of length, breadth and thickness should follow the dimensions of ob je c tive p r o p o r t io n , which is a more correct term for the fourth dim en sion. Mystics will see, now, why the fourth dimension, in its tru e nature, has always interested the philosophers and was one of the laws carefully studied and utilized by the alchemists of old, and the advanced mystics of today use the law in many strange m anifestations. F u n e r a l S ervice The Eosicrucian funeral service is a cere mony of celebration in its spirit, at which time those assembled around the body of the B rother or Sister take p a rt in a ritu al significant of the passing through a H igher Initiation of the one who is no longer lim ited by the work of the O rder in its m aterial form on this plane. Purple, ra th e r than black, is used to express the sacredness of the occasion (th at is, wherever deco rations or drapings are used in the Temple or home). F low ers are used to express the beauties of life. Sorrow is expressed only because of the absence of tin; member from such per102

sonal contact as had been enjoyed in the past. The time for the Temple Ceremony is late in evening so th at the service may end about m idnight and the body rem ain in 1he Temple (before, the A ltar in the E ast) u n til a fte r sunrise the next, morning, when it may be taken to a vault b ut preferably to a. place for cremation (See c r e m a t i o n ) . Those not members of flu* Order may be invited to the service and such friends and members of the fam ily should be seated on special seats at the N ortheast of the Temple. The rule is th at the R. C. ceremony m ust be the last ceremony perform ed; if there is any other religious or fratern a l organization ceremony, it m ust precede the U. ( service. One of the most beautiful p arts in the ceremony is when, afte r the opening of the service, a special prayer, and some other points, the M aster of the Temple perm its the Guar dian of the Temple where the B rother or Sister had attended, to stand beside the body and remove from the Lodge apron (which is on the body) the Rose, while speaking these words: From our midst has departed one expression of Soul wo have loved. Across the Cosmic Threshold has passed another Initiate into the Temple of God. In th at Temple there are degrees of understanding, grades of advancement, cycles of progression, and then the Sublime Degree of Perfection wherein thou, oh, departed one, shall be one of the Divine Illum inati and enter again the School of Experience where we shall once more enjoy thy noble, loving companionship. In thy earthly initiation the Rose and the Cross were given unto thee in the form of this apron to wear as a symbol of your readiness to servo humanity. Thy body and personality were ensconced by the Ivose and Cross. In thy Divine initiation thou shalt have no need of the Cross, for thou hast borne thy Cross well and God has laid it aside; but the Rose in all its sweetness and perfect development shall remain with thee as a symbol of the unfolding of thy soul experience. To symbolize this, I, Guardian of Ihe earthly Tem ple of thy work, do now remove from thy apron the Uose and in the hand of thy earthly body I place another Ivose, fresh w i t h Life, l^ragrance and Purity, that if, too, may return unto t h o dust of the earth to rise again and through resurrection hecotnO manifest, in all its glory. a
G anolion A mass of cells organi/.cd into one b o dy , w h i c h body serves or Functions as a cent.re For varioiiN n e r v e impulMCM, t he exchange, translation or transmutation of s u c h impukflH, a n d a co o r d in a tio n o f Ihe influences p n s s i n g i n t o o r t h r o u g h s u c h body. A ganglion in, t h e r e f o r e , like a c e n t r a l s t a t i o n o f ft tele ph one system o r a sw it c h b o a rd lor ce rt ai n electric t r u n k linen, T h e g a n g l i a o f t h e S y m p a t h e t i c N e r v o u * Nywtom lire Inl.mmeJy m t e r o N t i n g In t h e i r F u n c t i o n i n g a n d I n t e n d e d purpoNtiN, T h e n e r v o i w y*lem a n d t h e p h y s i o l o g i c a l a n d p a y c h i n f ui wt i n n i n g ol* p n g l l a a r e explicitly a n d I n t e r e s t i n g l y p r e s e n t e d lit ihtt work o f t ha Hint Ii G r a d e of t h e O r d e r .


God To .Rosicrucians there is but one God, ever living, ever pic d it, without. lim itafing attributes or definite form or maniicstition----.it is the g od o f o u r h e a r t s , a phrase found through out uur ritu al and m editation practices. The God which we conceive, which we can be conscious of, which sooner or later m anifests in. th at strange intim acy within us, becomes the go d of our h e a r t s . Rosicrucians are of m any creeds and religious faiths in all p arts of the world, but there is absolute u n ity in this one idea of God, the Suprem e Intelligence, The Divine Mind. In ancient ritu als we lind this as p a rt of the Rosicrucian pledge: Man is God and Son of God, and there is no other God but M a n / B u t this has a mystical meaning and is not to be taken literally. W e repeat the famous statem ent of Max M uller: There never was a false God, nor was there ever really a false religion, unless you call a child a false m an. When the so-called heathen prays to or worships an idol he is not worshipping a false God, but ra th e r a false interpretation of the one tru e living God, the God th a t he is try in g to idealize, attem pting to in te rp re t; the God of his heart. G r a v i t a t i o n In the earliest lectures of the lower Grades o f our work as given in America m any years ago the statem ent was made many times th at the force o f gravitation is not a pull but a p u s h . The postulations of science in the last few years tend to prove th at the Rosicrucian contention in this re gald is correct. While in the ultim ate m anifestation the results are 1he same, in the fundam ental laws involved there is consid erable .importance in the difference between a push and pull action, e pccially as regards gravitation. I t is impossible to overcome the force o f gravitation; at best it can be lessened in its actions; its best application is in being utilized. If it could be overcome it would not solve any of the great problems now confronting scientists, but would bring about greater problems than man could cope with. H
I I a b i t In the early Grades of the O rder habit is carefully analyzed and studied. There is a short, too short, definition given to the effect th at habit is an unconscious law of the subjective mind. This brief explanation, following the long explanations and presentm ent of laws, is quite understandable to the student, but of and by itself it may give a wrong impression. A better form for the brief definition would be th at habit is a law of the subjective m ind which law has become unconscious to the objec tive mind. H abits are usually, if not always, formed conscious ly by the objective self; such acts arc not. habits at the time, regardless of how system atically they may be performed, nor are such acts intended to become habits 1 1 1 1 less one is strivin g to make the acts or series of acts a subjective or unconscious p r a c

tice, such as m aintaining rythm in music, the formation of let ters in writ ing, etc. It is only when the act. becomes subjee lively perform ed that it is a habit, a law of the subjective self, unconscious in the objective self. H ealt i i (See disease. ) H a l l u c i n a t i o n Im aging of the mind. Such im aging may become fixed in intensity and interest and limited in regard to subject, or unlimited, and is then a hallucination. On the other hand imaging may be rational, intense, not fixed but und er c o n trol, in which case it is creative thinking. A definite hallucina tion, such as that which characterizes the unsound mind, is a fixed idea born of illogical or purely deductive reasoning and which becomes the obsessing thought of the su bjective mind, while the objective thinking may be caused by in.jury lo the mind or any other cause of unsoundness. Such hallucinations are of the subjective entirely; they can be removed or modified only bv dealing with and through the subjective4 for the objee , tive, being incapable of sound reasoning, cannot be utilized to assist; but once the objective is sound enough lo be (.ailed upon to assist, the hallucinations will autom atically end. Ii the un soundness of the objective is due to physiological causes, these should be remedied first, but thereafter the subjective should be reached and enlisted in the work of ( H i r i n g the mind. This (alls for psychic processes applied by those well experienced and knowing all the laws.
H y p n o t i s m A subject it is well to approach carefully and in detail. There are two distinct methods of in ducing a, hypnotic condition b y the use of drugs or by means of mental processes. In either case a condition of sleep need not, result nor is t he condition of sleep an indication that the person is under control m entally or physically. W hether hypnosis is produced by d r u g or by any mental (or m ind ) process there must Ik , certain co * operation on the part of flic subject; in Ihe case ol menial in duct.ion such co-operation is not only essential but Iundamental, and without it hypnosis cn.nnol. be induced. lienee the p r o c e s s o f induction is not a contest between minds, the s t r o n g e r o v e r com ing the weaker, but a case of I lie stronger mind c o n c e n t niti 1 1 its whole attention upon tin* idea of passivity. U n l e s s thin is the attitude and the ability of the subject, a s m a l l d e a f e n o f success will be attained, no matter how competent t he o p e r a t o r , Only certain classes of minds cannot yield to s o m e d e g r e e o f hypnosis t he infant mind, Ihe unsound m i n d , a n d t h e drU||||ed ;iii(I intoxicated. A weak mind c a n r a r e l y e x o r c i s e Nllflleifltit con centraf ion to assist in b r i n g i n g a b o u t l iypnoniH by a n y Ini pr o c es s . O c c a s i o n a l l y h y p n o s i s is not (hinwftUoi m to e i t h e r

t h e m e n t a l or p h y s i c a l o r g n n i / . n t i o n o f t ho I m d y ; c o n t i n u e d x p e r i m e n t s w i t h o n e s u b j e c t miikeN t h a t a u h j e e t e n t e r miatflN m o m r e a d i l y iin l o n g iw t h e m t m o p e r i t t o r c o n d u c t * t h e e x p e r i m e n t * ,

No one w 11 n e v e r phi e e d In t h e if e irlnt hi* o r hat* will untf w o p e r a t i o n , f o r it In impo**ibl (exempt in nom* r u m


where drugs are used, and then the state will more nearly ap proach a heavy or deep sleep as when choral, sulphonal, hypnal, ether and sim ilar drugs are used; in this state the subject is not un d er the m ental control of the operator or physician and the m ind of the subject is not inhibited as when a m ental pro cess is used). B ut while all this is true and is intended to dis pel the fear of and false statem ents about hypnotism, there is seldom any need for its use (especially th at which is induced by m ental processes) and the practise should be lim ited exclusively to physicians or scientists who have made a careful study of the laws and principles and who have naught bu t the highest ethical and scientific reasons for inducing the state. Psychically, it is a state wherein the objective mind is at least four-fifths passive 01* dorm ant in functioning and the subjective mind is conse quently and proportionately active or superactive. F o r psychic experiences of the average and desirable nature the B orderline Stale is more efficient and calls for no assistance from any operator. (See Borderline State.) K

law of compensation will exact its requirem ents. Of this we can be sure, however; we will not suffer through any require ment of K arm a and be unconscious of the fact th at it is a K a r mic debt we are paying. Such suffering, w ithout a keen reali zation of why it is so and what we are compensating for, would be inconsistent with the fundam ental principle of K arm a that we will learn a lesson through it and advance in our u n d er standing. L
L i f e a n d L i f e F orce The m ystery of all ages. Two methods of examining its nature lead to false conclusions; the chemical method would reduce all life to chemical action, the spiritual would reduce all to divine essence and ignore the m aterial ele ments or actions. Eosicrucians insist th a t due considerat ion be given to all parts and all actions, realizing th at in its pristine essence all life emanates from God through Cosmic forces, but animal life-force, as it expresses and m anifests on this earth plane, is not solely a spiritual essence devoid of chemical action. M

K n o w l e d g e The Eosicrucians ever held th a t one could not

know of anything except through personal experience. F o r this reason a, distinction was made between belief and knowledge. The experience which is thus necessary may be through objec tive realization or psychic reality, but there must be the p er sonal realism. I t is custom ary for a mystic to say th at he either knows or does not know when speaking of the experiences, prob lems, or facts of life and n atu re ; nothing is accepted by him on faith, and he has no beliefs. K ar m a A term used by us to mean the working of the law of compensation. Eosicrucians do not contend, however, th a t the exactions of the law of compensation will result in any re versal of the law of evolution, as is claimed by some modern schools. That a hum an being may be reincarnated in the form or body of a lower animal as a punishm ent is inconsistent with the law of reincarnation and evolution, both of which teach us th at each stage is progressive and we shall never descend in the scale of physical expression regardless of the K arm ic debt to be paid. One of the fundam ental principles of the law of compen sation is th at for each sorrow or pain we cause another, we shall suffer in like degree and m anner and at a time when the lesson to be gained thereby will be the most impressive. On the oth er hand this principle does not exact an eye for an eye or a life for a life, for there is no vengeance in the process and no i n tention to cause suffering; the sole purpose of c o m p e n s a tio n is to teach us the lesson, to make us realize the erro r and to e v o lv e the understanding thereby. F o r these reasons one cannot be sure just when or how the

M a g n e t i s m E v e r y electrified b o d y h a s it s aura, and w h en th a t a u r a is a c tiv e it c o n s t itu t e s a, m a g n e t i c field and th e aura is so m e tim e s ca lled m a g n e t is m . M a g n e tism from a p u r e ly e le c tr ic a l p o in t o f v ie w is describ ed som ew h at d if fe r e n tly , but even so th e f u n d a m e n t a l l a w in v o l v e d in th e f o r e g o i n g d efin ition r e mains. T h e f a c t t h a t som e m i n e r a ls are n a t u r a l l y m a g netic, as ir o n o f a c e r ta in n a tu r e , w h ile other's can be m a d e m a g n etic, in d i c a t e s th a t m a g n e t is m is n o t a r e s u lt ot th e a to m ic or m o le c u la r s t r u c tu r e o f m a t te r , b u t r a th e r of an electrical action th a t is ta k i n g p la ce w ith in th e su b s ta n c e or w hich can be set u p in Ihe su b sta nce. In electrical science we are in s tr u c te d how to in d u c e m a g n etism in a, m e t a llic b ody by s u r r o u n d i n g it w ilh an electrical c h a r g e ; hut this fu r th e r illu s tr a te s Ihe law that m a g n etism resu lts from action in the aura th a t s u r r o u n d s all m a tte r . 'Phis aura is funda.men1.ally an essen tia l part o f the elec tron , and Ihe m olecule, therefore, has an aura w hich is a. m ix tu r e o f Ihe a u r a s of the e lec tro n s c o m p o s in g i I . S o m e a u r a s are passive, som e an* recep tiv e or rep u lsive, a n d sonic a r e a l t e r n a t i n g in their action. T h ose w hich a.re. not. pa ssive cause a m a n ife s t a tio n which we term, in p h ysica l science, m a g n e t i s m , with e ith er an attractive* or r e p u ls iv e te n d e n c y o r positive, or n e g a t ive p o la rity .

The cells composing the human body are surrounded by 11 11 aura and t.lw body of mini alnn haw an aura. Thin nura enn lie made active, radiating It a magnetic energy, or pawaive, or even rapulalve or receptive. Tim human mind, with It* eontrol of rim elnetrieal energy In ilm body, In tlm guiding factor In tlm


process of exciting the electrical charge th a t arouses the aura of the hum an body to its fullest power. The word m ind is used here in the psychical sense. M as ter The term is used in several ways in our work, but we will not touch upon the use of the word to indicate one who is an officer of a Lodge or director of a grade of the work. Otherwise the term is used to represent one who has attained some degree of perfection in evolution or a high degree of mas tership of laws and principles. In this sense we have visible and invisible Masters. Those classified as visible are M asters living in the flesh on the earth plane and seen by us w ith our objective physical senses; and those living in the flesh on this plane who are able to project their psychic bodies, thoughts and impressions, irrespective of distance, so th a t such psychic bodies become visible under certain conditions, and the thoughts and impressions become sensible to our psychic or objective compre hension. Invisible Masters, on the other hand, are those who have passed from this plane to the Cosmic plane and from thence project their personality to the psychic plane and never function or express upon the earth plane u ntil reincarnated. In order th at we may sense these M astersnot see them with the objective eyesightwe m ust attune ourselves to the psychic plane to such a degree that, for the time being, we are psychical ly functioning on the psychic plane completely (th at is, with our psychic bodies, while our physical bodies are dorm ant or in active in all functioning except th at of a purely physical n a ture, as^when asleep, in a passive state or in deep and profound m editation), and at such time contact the personality, mind, thoughts and messages of the invisible Masters. These Masters may be seen at such times, but not with the objective eye: in fact, it is not seeing at all but a Cosmic state of sensing which we in terp ret as seeing, after we have returned to consciousness on the objective plane, for want of a better term to describe our sensing. Complete functioning on the psychic plane for a few m inutes or hours at a time, as desired, and there contacting the p er sonality of the invisible Masters, is a condition much desired by all mystics and is attained by careful study and preparation, m any prelim inary experiments, and a pureness of purpose. It is in this wav th at Cosmic Illum ination or Cosmic Conscious ness is realized. M at te r Rosicrucians v ie w m atter from almost the same view point as physical science. Differing from some schools o f m eta physics, we know th a t m atter is essential to expression or e x istence on this p la n e , h a s its p la c e in th e scheme*o f th in g s, and should not be negated, ignored, hum iliated or a g g r a n d iz e d . We know th at m atter has no consciousness or mind in d e pendent of th a t consciousness or mind w hich resides in all l i v ing form s; and we know, further, t h a t m a t te r does not e x is t in

dependent of the spirit energy th at anim ates it. This knowl edge enables us to place m atter in its rig h t category and shows us how to make it serve us ra th e r th an rule us. The fu n d a m ental laws regarding the composition of m atter are fully covered in the lectures of the F irst, Second and F o u rth grades. M i n d The mystic makes the im portant distinction between brain and mind. The brain is a physical organ for some of. the functionings of mind, ju st as the lungs are organs for the fu n c tioning of breathing. Mind works through the b rain to a gieat extent, but not exclusively through th at organ. I t is possible for the m ind to function in m any ways after the b rain is re moved. This has been proved with tests on lower animals. Mind is divided into two domains of functioning subjective and objective; while it is common to speak of these two domains as two minds, it is not correct in a broad sense. The m ind of m an is immortal because it is a p a rt of the soul and personality, while on the other hand the brain, like all the physical organs, is mortal. Mind and personality persist after transition fiom the physical body, and retain, as p a rt of th eir attrib u tes or equipment, the complete storehouse of memory. The psychic body utilizes the subjective functioning of the mind as^ its es sential consciousness, hence in all psychic work and projections of the psychic body the subjective m ind is keenly active. (See Borderline State.) M ol ec ul e (See A tom and Electron.)

N a m i n g (Christening) The Rosicrucians have a ceremony for the nam ing of children, to be perform ed in their Temples. No restriction is placed on the age of the child, b u t one or both of the parents m ust be members of the O rder and certain prom jses are exacted from the p a re n ts ; such as that the child will be, properly educated, du rin g its youth, in non-sectarian schools, that it will be taught to know and love obedience to (Tods laws, that the child will be given every opport unity to enter the O r der at the proper age without inteiTerence or unnecessary urge. Such C hristening may take the place ol any other ceremony or may supplant it. Tin*, ceremony is, of course, non sectarian.

N a t i i k a l 1iA\v Is 1hat haw or set. of haws decreed in Tim B egin nin g bv O i v i u e Mind as IIk* working basis ol all creation and without which no mani festal .ion ean occur and exist. Such laws are universal as to scope and manner o f operation. Nat ur/d law operates alike on all plain's and in all kingdoms. Natural laws are extremely simple and direct, as all such lundarnont.nl laws must bo. Their mission is to insure progressive KmdntloiiN or cycles of evolution in spite of all the obstacles placed by man to thwart thoir operation Therefore Natural Law owtrtbliwlioa aueh powora, functions, MtlributoH and pImaon in


the various kingdoms of the universe as will unswervingly im pose strict adherence to them in the search afte r the ideal in each plane, kingdom, class, etc. The idea, the motive, hack of n atu ra l law is the preserving of life for the attaining of the ideal of expiession; such preservation for such purpose recog nizes no man-made ideal, no ma.n-m.ade law, no dictates of civ ilization where these are contrary to the best purposes as de creed by Divine Mind. N atural law is always constructive, constructive even when it seems indisputably destructive. In this it follows the method symbolized by the law of the tria n g le . N atural law is th at basic principle which, while demanding, commanding and in sisting on strict obedience to its dictates throughout,"is elastic enough in one sense to allow to r much and frequent blending of the entities of any plane so long as such blending harmonizes w ith its purposes. Thus is it seen th at there can be no such thin g as super-natural law, a term which not. only is a misnomer b u t grossly misleading. Miracles are not the result of so-called supernatural law ; they a ir the result, of obedience to the de m ands of N atu ral Law. Miracles as such are so only to those who do not understand what is m eant by n atu ra l law. NKGATTVB--That phase of polarity which is the complement ot the positive. Tl. is that phase or condition which receives the positive elements and n urtures them to fruition when the result will mamlest. the blending of the two phases of polarity The negative is passive, static, receptive and n u rtu rin g i n contra distinction to the positive, which is active, creative and dy namic. _ The negative registers a hunger for the positive, while the positive registers an urge, an impulse toward union with the negative m order th at it may, with the co-operation of the nega tive cause a m anifestation or creation. N either can of itself produce any result, for one complements the other supplies what the other lacks. The coming together of the negative and positive u n der proper conditions allows for the perfect blend ing of the two when a th ird element, the product of the two is created, revealing in better m anner the characteristics of both negative and positive. These may be likened to the wires in an electric cir N erves cuit. They are the channels through which power is carried both to and from the central station, the brain. Power sent out rom the brain to all p arts of the bod,y, m anifesting as growth and action, is sent along the efferent nerves while the afferent nerves are used in receiving such impressions and inform ation ot the world outside the brain as will cause the brain to make use of m guiding and protecting the body for its preservation The function of the nerves is a simple one; merely to serve as channels for the dissemination of power, whatever the nature o f th at power may be, ju st as the electrical current is sent over

wires from the source of production to the poml where il is to be m anifested in furnishing light, heat, motive power, ole N ervo us S y s t e m S till making use ol Ihe ; , n ; i '.v ing between an electrical circuit and the nervous syslem, it <;:>n be said th at this system, like unto any electrical .-.m n l, eoi.sisls ot a central station, the brain, and the nerves Ii.....I mi.mg as do the wires, while the ends of the nerves arc the lennina ions at which the m anifestations are produced, .lusl as an electrical circuit requires two wires or sets of wires in order lhal it. may function properly, so does the living organism I wo sets. This is due to the fact th a t the living organism is dual m n a ture, requiring one set for each plia.se, .vol. cneh set being also dual, afferent and efferent. . The duality of the living organism c o n s o lin g ol a visible m a terial phase and an invisible immaterial one, 1 needs m ust to 1 low th a t for the sake of 1,he preservation and normal function ing of each an individual bid complete system for each m ust he provided, yet with means ol' ml.om.mmumra.linn m order th at the two systems m ay work in harmony. Therefore the nervous system in a living organism consists ot a spinal nervous system for tlie material aspect, and a sym pa thetic nervous system placed at Ihe disposal of the im material, invisible aspect.' It is the runelion of Ihe spinal nervous sys tem to provide that power of Hie grosser and m o r e m aterial n a tu re as will care for the needs of Ihe earthly body, while the sym pathetic nervous system cares for Ihe more subtle require ments of the immaterial one. Since according to Divine Decree' Ihe soul makes use ot a physical body for expressing its mission on this plane provision is made fo r affording lo each pints.' of expression th a t s e t o t nerves which will best, cater to ils requirements. The soul, im m aterial and invisible though it is, while functioning through n physical body requires the use of such tools as will allow if to do its work norm ally and with the least interruption. So that, system known as the sym pathetic nervous system is allotted to the im m aterial side of a living organism, the side th a t fimo* tions psychically, th at is in constant contact, with the < osmto and allows the soul to function through a m aterial body. Surtft system is n aturally more sensitive, and so created th at it ran re ceive more s u b t l e vibrations and tran sm it them into power than can the spinal nervous system, which is created solely to pro vide for the m aintenance and preservation of an earthly The spinal nervous system finds its central station located 1 1 1 the cerebrum ; the sym pathetic nervous one in the cerebellum | ind over all is the brain proper as a whole. The points of in* terei.minunioal ion, the poinls where, the two nervous systems unite to found a perfect harmonious plan ol co-operation and eollmbonitinii, lire in Ihe two small glands in the brain nboul m litt.lfl o known Ronerally.

Imy d.

wic hh



w h e r e tllG brain m a y b said t0 be fou n <i every where m Uie livin g organism, ta k in g into consideration flint t h l

S ^ m sw " s S
f e S S r ^ ^ S Law.

!! ?)otentiali^ s ; that is. all mani-

ation comes W hile it k: out f M ci,

righ t moment, the precise t^ m o^ th o Uncr ^ ted \ a w aitin g ihe resting as entities. N o n f J T Ct loc. Ilty. for m a nia a C ltu d e y et Jt 18 amenable to N atu ral

10 essence out of which all ere * D s " i'5taM e'

ifestation. It"operates through "a w f m T i f triune in m an ' o f a Cosmic Keyboard o f ^Lxtv S J armonies b y means

periods, each period Q of / <craves oi lw ! r UPS i o each. An inte?estin<rconsisting -n fivToVavesW 1 twelve notes n^ > that each j S r f f f & S ?
tave b eg in n in g with the S ig n o f AiTes

" * 16 first oc'

t y% T \? S elj Now ending with trillions of vibration* k > and Octaves constitute not onlv touPs oV tw elw t l laSt key* of m anifestations. Thus the first ten f but S ^ p s sations of feeling and heirino* 4taves produce the senmay be felt and" even seen anZ those^ ^ 10118^ m^tion which
* Sive different Sixty octaves o f the Cosmic Keyboard. n tlm)ughcrat the

an infinity of waves traveling at V i f f e r ^ ^ a t e ^ n / mai? er' ^ rate characteristic of a special phase of m aS estatio n ^ W ^ these waves, traveling with the same s n ^ +i Wlf,,m selves, are to be found those particles of Nm W&Ves thcm' grouped together according to specific' n , m W W? ,ifib> make cognizable all manner of S 172


ous, in moie understandable language mav bp Qsiiri f

^ mva

bratory rate of each Nous wave th a t the created masses them selves arc able to send forth the vibrations by which they are known and recognized. Nuoi/uitk-This term is used to denote the focal point, the center of action, the source of aggregational m anifestation. This point is the heart of any creation possessing laten t w ithin itself all the p o t e n t ia lit ie s of development required for perfect m anifestation. I t is a term more commonly used in connection w ith a cell. B u t what applies to it in a cell applies equally as well in larger masses or m atter. The nucleus is endowed w ith a polarity complementary to th a t of the rest of the mass of which it is the nucleus. On the earth plane the nucleus of a cell is positive in polarity while the retaining wall and the space between the two are nega tive. I t is due to the dynamic, creative quality of the posit ive polarity th a t search is made by the nucleus for its comple m entary negative in order th at the business of life may be started. In this m anner is the law of attractio n observed (as well as it was established in the beginning of time) and it, is according to its dictates th at there is formed between the nucleus and periphery the field of operation in which the stressed condition existing between the two polarities may be eased in creating. This field is known as the magnetic field and is in actuality the meeting or m ating place of the two polarities. On the immaterial plane the elements are in reverse, o rd e r; th at is, the nucleus will have the negative polarity and the outer wall and environs will have the positive polarity, b u t the modus operandi will be the same for cells, whet her si ugh* or col lective, on both planes. The nucleus possesses within itself all the elements lying in a dorm ant state aw aiting the proper conditions for awakening that are necessary for the growth, assimilation, and reproduc tion of the cell. It has crystalized within it,self all the charac teristics of form er unions in previous generations and in e a ch successive manifestation blends in the additional eharaeteristicN of the. present union, thereby establishing the conditions a n d qualities of heredity. This union of the. nucleus with the c o m plementary pola rity in lh(*. field of mani festal ion, each w i t h ItN inhercnl and a c q u i r e d traits and with I heir inevitable b l e n d i n g , is what makes evolution possible. O
On.ii' uvnvu M i n d is t h e M u n d a n e M i n d , Mm m i n d t h a t o p e r a t e s in a m a t e r i a l wo r l d , t h r o u g h a p h y s i c a l b o d y a n d in a Nelllwh m a i m e r f or t h e m u m p u r p o s e o f p r e s e r v i n g t h e pliynl i*ill v e h i c l e o r tool o f llm noii I hn It, manifoNt* on Mm m r t h pl nt m. T i m nhJtwMvt* mind iiiu n I i meeaaarl l y Im wIIInIi In p u r pone, but

that selfishness should be constructive in purpose an d principle. A s it com m only is, the objective m ind is destru ctively selfish. B y con stru ctively selfish is m eant that selfishness w hich tends to preserve the body, and all its powers and functions, at its best in order that the soul w ithin the body be not hampered in its mission here on earth. B e in g constructively selfish means that an in d ivid u al seeks to better h im self in every direction in order that he m a y serve and make the world a better place to live in. Such selfishness has divin e sanction. To attain its purpose and end it was given an objective m in d that could and w ould cope w ith the p u r ely w orldly or carnal conditions and problems.^ B u t to be d estru ctively selfish m eans that the ob jective mind, in such case, is seeking benefits to be used n ot in service fo r others but for the one and o n ly se lf prim arily. The purpose and fun ction of the objective mind, as has been said before, is essentially a w orld ly one. Its scope is looking well-nourished, in norm al condition an d ready at an in sta n t's notice to obey t h e d e m a n d s o f the soul as t h e y m anifest through the subjective mind. The objective mind, like the physical body, is subservient to the subjective. I t s province is to tell the subjective of existin g m un dan e conditions in order that the subjective m ay be guided as to how it is to express D iv in e Cos mic ideals in a material world. The province of the objective m ind is over the five p hysical senses and their functions, over the volu n ta ry acts, over recollection, in d u ctive reasoning and finally complete reasoning, all o f which will easily demonstrate how; im portant is the objective m ind fu n ctio n in g through a p hysical b ody and brain in the D iv in e Scheme of Things. O m n i p o t e n t h a v in g illim itable power. A term used in re ferring to the powers o f God and the Cosmic. B u t such power, illim itable as it is, is amenable to Cosmic or universal law as established in The B eginning. W h ile it m ay seem th at om ni potence is therefore lessened it is, on the contrary, increased or strengthened, for b y adhering to its ow n laws n oth in g is im possible. A dherence to these laws in sures that system and harmony, that plan of number, that peace th a t establishes om ni potence. So it, m ay ap propriately be said that God is om ni p otent because in H is Wisdom H e established those laws and px inciples, not o n ly for I l i s Creation b ut for H im self, adherence to which gives omnipotence. O nt ol og y according to Rosicrucians is the T R U E science of A L L being. A n d in p erfect accord w ith this definition and the standard which it involves are the teachin gs o f Rosierueianism. Those laws and principles alone can help h u m a n ity solve every problem that is universal in character and application. Such m ust perforce be based on divin e tru th s and ideals, n ot with the idea or purpose o f m aking goody-goodies out o f h u m an ity but o f m aking it N O R M A L . Such laws and principles, because

they are sim ple and direct,, are easily demonstrable to the entire satisfaction of anyone w illing to take th e time to prove them. They arc operative in the daily life of every creature. W h e n observed they bring happiness, success and ecstacy. \Y 1 c 1 1 they 1 are ignored, in tentionally or through ignorance, they allow u n happiness, failure and despair to m anifest, not for the purpose of p un ish ing in a retaliativc spirit, but, solely for the purpose of teaching, through fixing the attention on the u ntow ard results, the need for no tin g the law s and principles and fulfilling their

(^0C ~6C T S.
It m ay seem strange to the u n th in k in g reader th a t the stud y o f the law of vibration, w ith its seem ingly endless ramifications, should give u s the knowledge whereby we learn to solve economi cal, social, ethical and religious problems, yet, i t does do pre cisely that. F o r universal laws are operative in like manner and degree through all the planes of creation, in all conditions. I t m ay seem stranger yet, that b y stu d y in g the universal and natu ral laws, as th e y m anifest and apply in the p urely material world, m ankind should know how they operate and m an ifest on the im material, spiritual world, yet such stu d y docs ju st that. B y stu d y in g all about the S E E N world, b y recognizing the law s that ap p ly to them, b y learn ing how to make use of those laws, p u t tin g them into operation, i f altruism is the m otive actu atin g the purpose, the U N S E E N world becomes not only in telligible but as in tim ately known, contacted and associated w ith as the S E E N . B y learning how to use natural, universal laws in tran sm u ting material, p hysical conditions and things, can m an kind learn to transm ute u nfavorable conditions o f w hatever kind. Ontology teaches w hat are the universal and natural laws. I t teaches how to use them in tra n sm u tin g destructive in to constructive conditions. I t teaches, further, that what, is mastered in regard to p urely material things can be used, if the purpose is in accordance w ith D iv in e Ethics, for spirituali/.ing the p u r ely m undane and raise such to the h igher p lane o f m ani festation.' Ontology teaches, moreover, not only mastery of physical and Cosm ic forces but teaches th at more difficult sub ject, the m astery of the self, g iv in g each individual the right b len d in g of the humble, the noble, the m agnetic traits that char acterize M A S T E R S H I P wherever it m ay be found. It. tfivoii these through K N O W L E D G E . p
I V k c k p t io n i s that. f a c u l t y o l ' liie o b j e c t i v e m i n d w h i c h ob t a i n s k n o w l e d g e t h r o u g h t he live o b j e c t i v e s e n s e s a n d facilltlo*. It is t he p r o c e s s o f g e l l i n g l hal i n f i n i t y o f I'arl.s o f a. material Of m u n d a n e n a t u r e w h i c h g o e s to m a k e up Ihe s u m t o t al of OUT objective knowledge a f t e r s u c h f a c t s h a v e lieen c l a s s i f i e d by iin-

ol.lwr proetmM of inonl.nl I'unelioninK.


P e r s o n a l i t y to the Rosicrucian, in contradistinction to in dividuality, is th at distinctive m anifestation of character, with its peculiar and innate qualities, which reveals or establishes the identity of any entity. Personality pertains to the In n e r Man, the Soul, the Psychic or Divine Being who resides w ithin the physical body and expresses the character which the soul has evolved through the cycles of time from the hour of its creation as a soul. The personality reveals all th at has been garnered up through numberless experiences and absorbed as p a rt of its very essence of expression. I t dem onstrates all the qualities which have been adopted by the soul as its own peculiar charac teristics or ^earm arks, so to speak. A nd so there are all kinds of personalities according to each so u rs evolution. I t is due to the personality of the soul th at certain acts or deeds are p er formed which we recognize as being those perform ed by any p articu lar personality. Personality reveals the tru e psychic id en tity of each individual of the hum an race. Individuality, on the other hand, refers to the transient and m ortal objective side of man. W hile it is tru e th a t individ u ality signifies that which may not and cannot be separated, this term applies not to the soul, which is not separable from its Creator, but to the objective individual, who possesses a body composed of units which cannot and may not be divided or sep arated one from another without destroying the objective body and thereby ham pering the individuality as an objective m ani festation. The individuality is essentially worldly and m a terial because its purpose in life is to function on the m undane plane. The personality is essentially unw orldly and im m aterial because its purpose is to function on the im m aterial plane. The two, personality and individuality, or the psychic and m un dane, the immaterial and m aterial working in unison reveal an entity recognized both through its individuality and personality as it expresses itself in daily life. (See Reincarnation.) P i n e a l a n d P i t u a r y glands, in th eir physiological purpose, have to do with the regulating of various functions of the body like the circulation of the blood, the growth of the bones and tissues, the development of the sex and emotional functions. They act in this sense as governors essentially. In the pyschic sense, they are transform ers, stepping down for objective sens ing those exceedingly rap id vibrations which come from the sp iritu al or psychic planes or stepping up the slower vibrations of a m aterial natu re th a t they may be sensed on the im m aterial plane. By a series of exercises these glands may be brought up to th a t standard of functioning decreed by the C reator and which has not been generally in evidence for many ages. It is one phase of the work of mysticism to afford the sincere, earnest seeker afte r Light, Knowledge and Power the privilege and means of bringing up to normal these most essentially im portant

glands in the hum an body. Such a one will have, among other faculties, the powers of seer and prophet. Any standard work on physiology or anatom y will give the description of these glands, together with their function and place in the physiologi cal economy. This may be found u n der the heading of E N DO CRIN E Glands. B u t the description of these same glands, together w ith th eir place and function in the psychic economy of man, is NOT to be found in any book nor is the knowledge given to the idle seeker for the mere asking. These glands have to do so greatly w ith the sp iritu al side of life th at they m ust be developed slowly so th a t th eir pristine norm alcy be regained. P lastic refers to th a t which, is endowed with all m anner of possibilities b u t which lacks form or definite and characteristic expression. T hat is plastic which allows of being moulded or shaped according to the ideas of the moulder. P ol ar it y is the predominance of one or the other phase of electrical or magnetic force possessed by any m anifestation of creation, and which gives it its distinguishing character of posi tive or negative. This is contrary to the commonly accepted understanding of the term polarity, which is defined as th at which has two poles. In actuality it is more th an the quality of having two poles. I t is the quality of having in addition more of one phase or the other of th a t which is found at the poles. This applies to all forms and kinds of creation, for each has its individual and characteristic polarity by which it is d istin guished from the other m anifestations of its own class and of other classes. H ere m ay be found a key to the explanation of personality, its power of attraction and repulsion when th in k ing of polarity as applied to mankind. P o t e n t i a l refers to th a t state or condition of anything which is not in an active state. I t is a static condition and not a kinetic one. I t is dorm ant, aw aiting th a t touch which will change it from its inactive condition to an active or dynamic one. A ny potential condition has crystalized within itself all the qualities and essentials needed in the kinetic or active state of m anifestation. The potential state lacks nothing which it would not have in the active state. Its in activity is all that characterizes this condition. This is in con! radislinet ion to that condition which lacks th a t which is essential to its active state. PLAYER a petition, a supplication or entreaty, addressed usually to the C reator, for the g ranting of some special request, In m any cases, the Divine Laws and Principles involved in the granting of p ray er are completely ignored or overlooked by the petitioner. Yet neither negligence, nor ignorance, nor wiliulnunn will abrogate them n o r dim inish by an iota th eir efficacy or reduce their operation. God, in H is Wisdom, decreed and ttNtftblJNhed certain laws of universal operation in order th at thifll might be system and order in the world. Such laws are ftpplioniri* U) ill! an<1 infrangibletherefore any p ray er which



does not meet the requirem ents of such laws will not be an swered, for1 could or would God answer all prayer, irrespective , of its motive and purpose, chaos would result. The mystic well knows th a t should he petition for any p u r pose he must base his prayer on th at which concords with D i vine Ideals. Therefore he asks, first, not, th a t his p rayer be granted, th at his plea, out of a world full of pleas, be singled for fulfillment, b ut th a t he be given L ight and understanding of the Laws involved in the granting of the prayer and of the consequences to accrue from its fulfillment. Next, the mystic assures himself th at his prayer is altruistic. I t is not necessary th at it be wholly altruistic but it must be over fifty per cent so, as in the case of asking benefits and blessings for ourselves. I t is rig h t to ask for these when we desire them in order th at we become b etter fitted to serve others. Having asked for understanding of Divine Decrees and Laws, having asked th at it be shown us if it is rig h t th at our petition should be expressed, having assured ourselves th at our prayer is, in the final analysis, altruistic in n ature and purpose, we pro ceed to give expression to the prayer with a feeling of confi dence. This feeling of confidence is not an impossible one, for as our p ray er is formed in harm ony w ith the Divine Scheme, meets the requirem ents of the Laws, and is based on altruism , we find th at there is nothing to prevent us from having the feeling th a t we will obtain the object of our petition since we are doing all th at is possible in fulfilling the requisites imposed. A nd so, having achieved our feeling of confidence and knowing that our p ray er will be fulfilled we express our thanks for the fulfillment, for sp iritually it IS A LR EA D Y granted under these circumstances. From the foregoing it may now be apparent why p ray er is so often unanswered. God, in his mercy, refuses to answer our en treaties knowing how great the penalties for us would be could H e and would He abrogate H is own laws to grant our prayers, however agonizing the need from our hum an point of view. B ut th at prayer is answered which meets the requirem ents and stan d ard of the Creator, because it is a prayer the granting of which will add to the general betterm ent not only of the indi vidual b u t of the greatest number. One other w onderful fea tu re to be noted, as a result of basing pray er according to the demands of Divine Principles, is th a t the m anner, ways and means of fulfilling the prayer are indicated to us and we pro ceed to dem onstrate th a t God helps those who help themselves. P r o j e c t i o n is not only the act of releasing at will, on the psychic plane, of the psychic body of man with all its conscious ness, mind, powers and functions, but it is also the p s y c h i c b o d y freed from the lim itations of time and space and o t h e r h u m p o r ing and confining conditions. Projections a r e m a d e f or thci

purpose of contacting such as we wish to aid or by whom we wish to be assisted and inspired. Projections are endowed with all the distinguishing traits, characteristics and m annerism s th a t distinguish the personality of any entity. Projections carry with them these earm arks; tra its developed through the incarnations m aking the projection recognizable anywhere at any time through these very charac teristics, because the soul and psychic body are immortal. Projections are endowed with five psychic senses and facul ties, allowing for th eir sensing and e x p r e s s in g psychically in the same m anner as the five objective senses and faculties al low the physical and objective individuality to become con scious of conditions and circumstances. Projections are guided and directed by the soul and im pregnated by the so u ls ideals and hopes. N aturally, in communing with other psychic bodies and subjective minds, a projection will act in fu ll accord with the ethical code characteristic of its soul. So strong are the powers of the soul, and so forceful its ways of m aking itself felt, th a t to those who can see and hear and feel psychically the soul is recognized by its projection as easily and completely as is one physical body or m anifestation recog nized by another physical one. This is most commonly done during sleep. B u t it can be done at will by those train ed to do so, trained to release the psychic body, m anifesting at any spe cific place at any definite time for a very p artic u la r purpose. Sensing the psychic body in a projection and recognizing it as the personality of any entity is also a m atter of training. Both these privileges and powers are p a rt of the b irth rig h t of man. P s y c h i c P l a n e is th at plane or condition in the Divine Economy which has been provided by Divine M ind as the meet ing place and field of action for the psychic bodies of the dwellers of the Cosmic (where dwell only those freed from functioning in physical bodies) and earth planes, wherein they may meet to their m utual benefit. I t is here th at our loved ones, who have cast off th eir earthly bodies, may be contacted. It is here that our thoughts, hopes, plans and requests are pro jected along with our personalities. I t is here th at in response we receive the inspiration, guidance, direction and illum ination we a,re in search of when appealing to those whom w feel are ^e belter fitted and ready to give. It is here th at we, too, carry ( Ml our psychic work as our share in the u p lift of mankind. And this plane may be reached at any time provided the p u r pose is pure and noble. P kycikm< ;y from the common point of view is the science ()< o f m i n d , o r the. science which I rents of the analysis of the laws o f c o n n e c t i o n a n d condition of menial phenomena. From the l ioHl eruei itn p o i n t o f v i e w it in morn than this: It is the. science w h i c h IrnntN o f Ihe noiiI, Hn ill t r i b u t e s , m i n d a n d consciousness aim! ItN purport*, p i nw itml f u n c t i o n hn wel l /in i In inlluenee in


our lives as regards habits, their formation, th eir adoption, re jection, or transm utation, the action and inter-action of the two phases of mind, the objective and subjective, and m any other forms of psychic and m ental existence. K
R e a l i t y The Rosicrucians make a very definite distinction between realities and actualities. As stated under the term A C T U A L I T Y , the actualities of life are those things which con form to the laws of sensibility of the objective mind. On the other hand, realities are real things to the subjective or psychic consciousness, regardless of the lack of actuality. We may easily select, from our own experiences, m any instances of reali zation of realities which had no actuality in the purely objec tive world, and there are thousands of actualities in this strange world which to date have brought no realization, or created no reality, in our consciousness. The im portant point w ith true mystics, is, however, th at we are affected, as living organisms, by both actualities and realities. So fa r as our consciousness is concerned, it is our reality th a t affects us our realization of thingswhether actual or not. Therefore, mystically, we live in the world of realities, or realization, and anything or any stimuli, impulse, urge o r inspiration which causes a realization in our consciousness is affecting us. I t m ay not affect all, it may affect only one of us, but, to the one affected, a reality of the consciousness is as actual as a m aterial thing of the objec tive world. (See A ctual.) R e i n c a r n a t i o n The Rosicrucian doctrine of reincarnation is unique in some respects, yet it represents the one religious or ethical doctrine more universally held in the world today than any other, because it is non-sectarian, just, understandable and revealing. In brief, it is th a t the soul of man, a Divine E s sence, has as an attrib u te a memory and consciousness which constitute the personality of the individual ego. This person ality is immortal, as the Soul Essence is immortal. The Soul Kssence is unseparated from the universal Cosmic or Divine Hssencc, only a p a rt of which resides in each being during an carl lily incarnation. The personality is, however, distinct and unique with each being. This personality m anifests in the human body du rin g its earthly life as the ego or character of Ihe person, and at transition moves on and into the Cosmic Plane along with the Soul Essence. There it remains u n til the right time for another incarnation with the Soul Essence in another physical body, lor more and different earthly experi ences, which are added to the Personality memory and remain intact there as the accum ulating knowledge and wisdom of the inner self. The Personality remains conscious of itself on Ihe Cosmic Plane, as it was conscious o f itself on t he e a r t h plane, and can ca rry on tlm P s y c h i c m a n i f e s t a t i o n s o f i t s e l f m o m
IM ()

easily from the Cosmic Plane than it could from the earth plane. Each Personality may incarnate m any times, the lim it being unknown. Rosicrucians know th at the Personality never retrogrades or enters the bodies of lower animals, and only oc casionally enters a body of a different sex. R eligionT he knowledge of Cod and God's ways leads to a real religious devotion on the p a rt of Rosicrucians, and the Mystic is always a true student of essential theology. B ut, aside from uniting with sectarian churches in order to assist in the great work they are doing, the Rosicrucian is broad and tolerant in his religion and finds God in everything and for everyone of His creatures.

S h e k i n a h (pronounced usually in the Occident as shehk y -n a)I t is from an old E gyptian word, though for centuries believed to be a Hebrew word because it is found, in the H e brew religion, to mean the same symbol. In the Rosicrucian Temples it is a trian g u lar altar, thirty-six inches high and thirty-six inches wide on each of its three sides. The sides are covered with black satin, the top with blood-red satin, w ith a gold cord binding the red to the black at the edge. On each of the three sides there is a gold cross attached to the black satin, formed of gold braid or ribbon (four inches wide). Such crosses are about eighteen inches high and twelve inches w id e; in the centre of each is a red velvet rose. On the Shekinah, which may have a glass top to protect the red satin, three candle sticks are placed, one at each corner of the triangle. A vessel of incense m ay burn in the centre of the triangle. The Sheki nah is usually placed for all convocations with its points as fol lows: (1) toward the West ; (2) tow ard the South, the C hap la in s station; (3) toward the North, the station of the H igh Priestess. A small footstool is also placed before point 1. I t may be covered with red and black satin. The Shekinah rep resents the presence of the Concentrated Power of the Holy As sembly of the Cosmic in the centre of the Temple. The Sanctum ol* each Temple is th at area between the Shekinah and the E ast platform of the Temple. Solar. P le x tts--O n e of the most im portant groups of a num ber o f s m a l l p l e x u s e s forming the largest plexus in the hum an b o d y , l o c a t e d in t h e centre of the abdomen. Its objective or p h y s i c a l f u n c t i o n i n g is very im portant, b u t fa r more im portant is i ts p s y c h i c or s y m p a t h e t i c tunctioning. I t was believed by t h e a n c i e n t s t hat t i n s p l e x u s w a s the centre of the Soul in man, a s Ihe s u n is t he c e n t r e o f t he s o l a r w o r l d ; lienee its name. M a n y system*; o f so c a l l e d m y s t i c a l i n s t r u c t i o n pretend to tell h o w to nun t h e S o l a r P l e x u s f or a t t a i n i n g c e r t a i n res ul t s , but ;t I'oqtllww m a n y ye/i en o f e a r e l u l d e v e l o p m e n t ol t hi s p l e x u s to nm)u* I! o f real v a l u e in t r u e mywtical wor k.

Soul We w r o n g l y s p e a k o f I h e Soul m mail, n r m a n :; S o u l , as though each liurnan being or e a e h e m i s e i n u s o r g a n is m h a d within its body on t h i s carfli p l a n e a s e p a r a l e a n d dislmel something which we call Soul; and I h e r c f o r e in o n e hundred being's there would be one hundred Souls. This is wrong, in deed. ^ There is but one Soul in the universe; the Soul oM lod, the Living, Vital, Consciousness of God. W ithin each living being there is an unseparated segment of th at universal Soul, and tliis is the Soul of man. It never ceases to be a p a rt of the universal Soul, any more than the electricity in a series of electric lamps 011 one circuit is a separate am ount of electricity, unconnected with the current flowing in all the lamps. The Soul in man is the God in man, and makes all m ankind a p a rt of God Brothers and Sisters under the Fatherhood of God. (See P ersonality.) . S p i r i t Rosicrucians were the first mystics to make a dis tinct difference be1 weon S pirit and Soul. S pirit is a universal essence pervading all nature, even unconscious m atter, and m anifesting in many ways, such as cohesion, adhesion, etc. I t is a divine, universal, essence-like Soul, but of a lower rate. S pirit essence makes its first m aterial m anifestation in the for mation. of electrons, which enter into the composition of atoms. Soul, as an essence, can m anifest only psychically, because of its very high rate of vibrations. S p i r i t u a l i s m A religious doctrine attem pting to use some o f the psychic m anifestations o f Soul, some o f Spirit, and some o f Personality, to sustain a theoretical scheme o f the S ouls activi ties here on earth, or in the Cosmic, after the change called transition. Spiritualism as a system or a science is taboo with Rosicrucians, for they know th at the spiritualistic explana tion of much phenomena is wrong, that most so-called mediums are unaw are of the facts, know little or nothing of the laws and principles they are attem pting to demonstrate, and often bring serious situations, and sorrows, into the lives of those who are being guided by them. Furtherm ore, Rosicrucians KNOW that departed souls do not return to earth in a m aterial form, and th at departed s p irits do not make m aterialized demon strations as entities, and that communications received from the Cosmic, or through the psychic bodies of living persons, are not always what they seem to be to the spiritualists. S u b j e c t i v e M i n d -The m i n d i n m a n m a y n o t b e d u a l __ i t may be but one mind, m anifesting in two distinct domains at times, or in two phases, but since the m anifestations group themselves into two distinct classes, called objective and sub jective, if has oecome common in psychology, and especially mysticism, to speak of the mind as being; dual subjective and objective. For the functionings of these sections of one mind the student m ust refer to the m any lectures of our studies where all the details are carefully given.

T iir .K A n :iit ic s g e n e r a lly u se d to m e an a n y s y ste m o l h e a lin g n r me! hod f o r th e a lle v ia t io n o f p a in a n d p h y s ic a l s u f f e r in g . T h e a n c ie n t s , h o w e v e r, u se d th e w o r d i n a m y s t ic a l s e n s e a n d a b r a n c h o f th e R o s ic r u c ia n s in E g y p t w a s k n o w n a s th e T h e r a p e u t i. T h i s w a s a b r a n c h o f th e a n c ie n t O r d e r , w h ic h a t t h a t tim e u s e d v a r io u s n a m e s i n d if f e r e n t la n d s so a s to c o n c e a l t h e m y s t ic a l p a r t o f it s w o r k . T h e sa m e o r g a n iz a t io n w a s k n o w n a s th e E s s e n e s i n th e H o l y L a n d , a n d re s e a r c h e s i n th e p a s t c e n t u r y h a v e r e v e a le d th e f a c t t h a t th e T h e r a p e u t i, E s s e n e s a n d o t h e r s im i la r o r g a n iz a t io n s w e r e a p a r t o f th e E g y p t i a n m y s t e r y s c h o o ls , o r a r c a n e s c h o o ls , i n w h ic h th e R o s i c r u c ia n o r g a n iz a t io n h a d it s b ir t h .

T r a n s i t i o n T h i s t e rm is g e n e r a lly u s e d to in d ic a t e th e c o n d it io n c a lle d d e a t h i n m o d e r n tim e s , b u t s in c e t h e r e i s n o d e a t h i n n a t u r a l la w , a n y m o re t h a n t h e re i s i n th e s p i r i t u a l o r soc a lle d s u p e r n a t u r a l, th e t e r m i s n o t o n ly e r r o n e o u s b u t a b s o l u t e l y c o n t r a d ic t o r y . T h e g r e a t c h a n g e t h a t t a k e s p la c e a t th e t im e w h e n d e a t h is s u p p o s e d to o c c u r is , a f t e r a ll, a m e re t r a n s i t io n a n d t r a n s p o s it io n o f th e v a r i o u s c o m p o n e n t p a r t s w h ic h , b e in g u n it e d , c o n s t it u t e a l i v i n g h u m a n b e in g o r a l i v i n g e n t it y o f c o n s c io u s m a t t e r . T h i s t r a n s it i o n c o n s is t s o f s e p a r a t io n o f th e d u a l p a r t s o f m a n ( s o u l a n d b o d y ) a n d a ls o c h a n g e s th e c o n s t r u c t iv e p ro c e s s e s o f th e p h y s i c a l b o d y w h ic h h a v e b e e n h o ld in g to g e t h e r to so m e d e g re e th e m a t e r ia l e le m e n ts c o m p o s i n g it , p e r m it t in g a n e w c o n d it io n to e x is t w h e r e b y th e se e le m en ts' b e g in to s e p a r a t e a n d r e t u r n to t h e ir p r i m a r y f o r m o f liv in g m a tte r. T h e r e f o r e i t is t r u l y a t r a n s it io n w it h n o i n d i c a t io n o f d e a t h to a n y p a r t o f th e f o r m e r p h y s i c a l a n d s p i r i t u a l

e x p r e s s io n .

T r a n s m u t a t i o n T h i s is n o t m e r e ly a n a lc h e m ic a l t e r m b u t a
m y s t ic a l t e rm , a n d t r a n s m u t a t io n m a y b e m e n t a l, a s w e ll ^a s p h y s ic a l, a n d c a n b e s p i r i t u a l i n a b r o a d se n se . T r a n s m u t a t io n m e a n s th e c h a n g in g o f th e v i b r a t o r y n a t u r e o f a m a t e r ia l e le m e n t o r th e v i b r a t o r y e x p r e s s io n o f a s p i r i t u a l m a n if e s t a t io n so t h a t th e m a n if e s t a t io n o r e x p r e s s io n i s d if f e r e n t a f t e r th e change. T h e a n c ie n t R o s i c r u c ia n s c la im e d t h a t i t w a s p o s s ib le to t r a n s m u t e th e b a s e r m a t e r ia ls in t o th e m o re r e f in e d a n d t h e y d e m o n s t r a t e d t h is in t h e ir d a y , a s w e d o in o u r d a y , in th e ' m a t e r ia l o r c h e m ic a l w o r ld b y th e t r a n s m u t a t io n o f g ro s s m e ta ls in t o g o ld o r p la t in u m , b o th o f w h ic h r e p r e s e n t a h ig h e r a n d m o re r e f in e d e x p r e s s io n , b u t t h e y a ls o c la im , a s w e d e m o n s t r a t e to - d a y , t h a t th e h ig h e s t d e m o n s t r a t io n o f t r a n s m u t a t io n a n d th e m o re id e a l, p r o f it a b le a n d n o b le d e m o n s t r a t io n is t h a t w h ic h o c c u p ie s o u r g r e a t e s t a t t e n t io n i n th e w o r ld t o - d a y a s R o s i c r u c i a n s : T h i s i s to t r a n s m u t e th e b a s e r e le m e n ts o f o u r p h y s ic a l n a t u r e s in t o th e h ig h e st, id e a l e x p r e s s io n s a n d to t r a n s -



mute our desires and thoughts into living sp iritu al ideals. Thus all of us are striving to become true alchemists and dem onstrate the real a rt of transm utation. u
U n iv e r s e This word is significant to a mystic because it in dicates the Cosmogony of one cell and if the word is w orthy of being used at all it should be used to indicate th at all th at ex ists is a universe or within one great cell, the Macrocosm, a rep lica of the smallest cell, the Microcosm. The ancients taught that there was but one earth, one cellular world, one sun, the sun th at is visible to us, and that it is in the center of the u n i verse. This would indicate th at the universe is a lim ited cell of enormous size, and the idea th at space is lim ited and in the form of a cell is not more difficult of comprehension than the idea of limitless space, and the mystics of the Orient to-day point to the fact th at nothing th at lias been discovered through astronomy, or any of the sciences, disputes this contention. Mystically, the idea of one universe as a cell, w ith God and all of his hum an expressions within it, gives the foundation for the general idea of one God and F a th e r of one Brotherhood of mankind. U n i v er s al M i n d This term is often used to indicate the Cos mic mind or the mind which is the consciousness of God and which pervades all space in the universe. I t is not only the mind of God but the consciousness and m ind of all living men, of all living beings on the earth plane so united as to be a con census of mind and thought in which every inspiration, idea, and impression of universal im portance is registered and may be contacted through proper attunem ent with this Universal Mind.

V i t a l L i f e F o r c e This term is fully explained in the lec tures and teachings of the various Grades and refers exclusive ly to th a t form of energy which vitalizes the hum an body at the moment of b irth and which leaves the hum an body at the moment of transition. I t has n aught to do w ith sp irit energy, which pervades all space and which does rem ain in the hum an body and active after transition, and which also exists in all living m atter, whether conscious or not. The vital life force is from the same source as all energy b u t is of a distinct and d if ferent rate from th at which constitutes sp irit energy and soul energy.

V es tal V irg in This is another term th at has often been used in the place of the word Colombe (see explanation regarding Colombes in the forepart of the M anual regarding Officers of Lodges). I t was believed for m any years th at the Vestal V ir gins were an institution of Roman origin but research has shown th at in the arcane schools of Egypt, and in the earlier Rosicrucian Temples, there were one or more Vestal V irgins who not only kept the im portant symbolical and holy fire in the Vestal Stand ever burning, but served in the ritualistic work and in the mystical exercises as a symbol of fire, light, life and love as well as the dove of consciousness. Hence the word Colombe, which means dove, and which symbol has always had an im portant place in the m ystical and religious ceremonies of ancient and m odern times.




To save m uch correspondence and at the same time arm our members with official answers to questions often asked, we pub lish the following list, taken from our records as typical of those asked hundreds of times each week in the correspondence. Q. W hat does A. M. 0 . R. C. mean? A. I t is the abbreviation of the term : Ancient and M ysti cal O rder Rosae Crucis (A ncient and Mystical O rder of the Rosy Cross). Q. Has the O rder any other name? A. Yes, the complete L atin name as used in some foreign jurisdictions. See introduction to the Constitution in the fore p a rt of this M anual. The O rder is often briefly referred to as the Rosicrucian Brotherhood. Q. Has the A. M. 0 . R. C. any relation to other American Rosicrucian societies ? A. No. The A. M. 0. R. 0. has no connection with any so ciety, fra te rn ity or movement using the name Rosicrucian u n less it uses the title A. M. 0 . R, C. or its equivalent in L atin or some other language. The A. M. 0. R. C. is an O RDER and always uses the word O RD ER and not society or fraternity. Q. How can there be a num ber of Rosicrucian Societies w ithout being related? A. Because the word Rosicrucian has become a general term to mean arcane, mystical, metaphysical, etc. There is no law prohibiting its use, unfortunately, except in the Cosmic, by those who seek to attract attention through its use. The term R O SIC RU CIA N ORDER, however, is protected and is never* used except by the real organization. One will find in the city directory of New York a very large num ber of organizations, movements, groups and commercial propositions using the word Columbia. There is the Columbia, Academy, the Columbia School, the Columbia Society, the Columbia L au n d ry and the Columbia Meat Market. Bui there is only one Columbia U N I V E R S I T Y . No oi lier educa f ional movement or institute would think of using the term Columbia U niversity, though they might use Columbia School or College, for various reasons, much to the confusion of casual renders. Q. H as the A. M. 0 . R. C. any relation of the past or present to the Roman Catholic Church or ihe Jesuits?
A. Absolutely no. There was a lime in Ihe ancient pfll'lodfl of the Order when some Jesuits were jure/illy inttuwtnr] ill Ihn

or official representative of the Roman Catholic C hurch is in any way connected w ith the Rosicrucian O rder in this country or foreign lands. Q. W hat relation has the A. M. 0 . R. C. w ith other m eta physical or mystical societies including Theosophy? A. No relation at all, although the O rder does look with brotherly kindness on every movement prom oting good will and arcane knowledge. The A. M. 0 . R. C. in every land is con nected w ith no other movement or society or O rder than its own. I t is absolutely independent. Q. W hat attitude do you take in regard to the Rosicrucian Fellowship and the work of the late Max Heindel? A. We say over and over th at Mr. Heindel was a keen stu dent of the Theosophical and Rosicrucian teachings un d er a private teacher and after years of careful thought wrote and published a few books which contain his interpretation of a philosophy essentially C hristian and Theosophical. We have said th at "these books are inspiring and profitable. The work of his movement is devoted to the sale of these books and the fo r m ation of groups to promote the study of his books, but does not consist of T EM PLE S, LODGES and COLLEGES like the Rosicrucian Order, and the teachings are NOT those of the Rosicrucian Order of international affiliation. The ORDER never has and never will issue and sell to the public the real teachings in book form, and they cannot be found in book form in any country. We have n au g h t b u t the kindest feelings for the F el lowship, but it is not a p a rt of the In ternational Rosicrucian Order, although it has m any book students in some foreign lands. Q. In w hat way is the A. M. 0. R. C. distinctive from other mystical or scientific, occult schools? A. In the first place the A. M. 0 . R. C. is NOT prim arily a school or publishing house, nor is it simply a brotherhood. I t is an international fra te rn ity with its schools of secret teachings as an adjunct to help the members m aster such laws and p rin ci ples in life as will enable them to help themselves and help others. The object, therefore, is the practical dem onstration of hum anitarian principles and m utual cooperation in the evolu tion of the races of man. I t is not a theoretical or speculative school, b u t a practical organization. Its teachings are given to members only, in carefully graded sequence, covering various periods of development from one .year to ten years. Q. Is it not commercial since it charges dues? A. It charges dues like any other society or order, and these dues a ir not for instruction, but to ('over the operating expenses of an enormous SC11KMK which embraces many features of co operation and practical demonstration of real help Only twenty live per e^nt of it.n national and international net ivifiet;
In t h e f o r m of eminent ioiml w o r k , t h* r e m a i n d e r o f t h* * ,<


tivities have to do with solving the personal problems of its members, healing, directing im portant moves in the lives and progress of its members, scientific and medical research, archae ological discoveries, promotion of national welfare plans, con tributions to better citizenship, the correction of evil systems affecting the happiness of the many, and sim ilar lines of activ ity. The regular m onthly dues of the members DO NOT and CANNOT meet all of the operating expenses of such an insti tution as A. M. 0 . R. 0. in any land; and the large deficits in its m onthly and yearly budgets have to be met with private do nations on the p art of the supreme officers, including the Im perator, and those high grade members who, as of old, would sacrifice all they possess to m aintain the integrity and good work of the Order. The O rder is incorporated as a non-com mercial, non-profit body and all who are acquainted with the O rder for more than a year learn of the tru th of these state ments. It is this fact of non-commercialism th a t has made the Rosicrucian O rder what it is today. Q. H as the A. M. 0 . R. C. in America ever experienced any legal difficulty or unkind criticism or exposure'? A. No. The O rder has carried on its work publicly for m any years and has never had other than very high and kind praises in newspapers, magazines, books and pam phlets. I t has never had any so-called exposure or uncom plim entary attack. I t has n aught to do with politics, attacks on religion or Church, deals with no impolite or immoral subjects, has no under-cover practises and is not likely, therefore, to be entangled in any u n pleasant notoriety. It has had more new spaper publicity of a kindly n atu re in the past ten years than any other metaphysical, secret school in the world. Q. Do the Rosicrucians have any coming world m aster as do other mystical schools? A. No. The Rosicrucians know better than this. They know th at the next great M aster to come to each being will be the Master W ith in , and not some foreign person of one tongue, affiliated with one school and lim iting his redem ption to those who are within a certain fold. And the Rosicrucians have never solicited funds for the support or propaganda of such Masters. Q. W hat are the Religious convictions of Rosicrucians? A. Since the Rosicrucian Order is a universal movement, with B rothers and Sisters living m all lands and of every creed and tongue, its religious principles m ust be non-sectarian. U ni versally, all Rosicrucians are convinced of the existence of Cod, the Divine Ruler, Architect, Mind, and F ath er of all men, re* gardless of creed or doctrine. In C hristian countries Rosicnicians acknowledge the Divine Selection of the. Master Jesus as a, special Messenger and Representative of the Cod-head. In nonC hristian countries a very sim ilar altitude is held by 1he Rosi

crucians, except th at the Son-ship of Jesus is considered as having been attained through worthiness and prep aratio n as an A vatar of God. In America you will find Rosicrucians in every denomination, often as Ministers, Clergymen, Rabbis, etc. There is nothing in the Rosicrucian teachings which will affect your religious beliefs except to strengthen them.

This is the big question which every organization such as AMORC m ust solve. Most organizations attem pt to find an answer to the question through investigation before adm itting the applicant. AMORC makes its prelim inary investigations through the usual channels, then investigates along its own psychic lines. A fter this a certain num ber of inquirers are rejected. The others arc adm itted into the three prelim inary T EST grades, which cover nine m onths of close exam ination and preparation. A fte r th a t these found w orthy are adm itted into the regular work for one year or fifteen months, du rin g which more tests are apx>lied while prep arin g the seeker for fu rth e r advancement. Then, those finally adjudged w orthy are adm itted into various branches of the work not generally known to those who are uninitiated. Our statistics show that out of every thousand persons who answer our public notices Only 402 are adm itted into the prelim inary test grades; Only 329 are adm itted into the higher w ork; Only 260 pass the second tests; Only 248 are perm itted to continue; Only 239 reach the Seventh Grade; Only 224 reach the N in th Grade; Only 199 reach the T w elfth Grade; O nly 101 reach beyond the general work of the Order. E very possible encouragement is given to the w orthy and sincere, and it is our ambition to make every one who enters the first grades tru ly prepared to continue. W e regret each loss and seek ever to change these figures so th at more will reach the top. But, certain standards m ust be m aintained and we cannot alter the ( Cosmic, Psychic, and M undane rules th at apply to all things.