y X l l A oW*

nutrrurta
ilatntal
C : i^ >
O f f ic ia l l y P u b l is h e d By
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 .
m c m x x v ii
I s s u e d zvilh th e P e r m is s io n o f
T h e D e pa r t m e n t o f P u b l ic a t io n
Su pr e m e Co u n c il o f AMORC
Imprimatur Pr o f u n d is , XI I.
Notice to Members
This book is not a S e c r e t B o o k in
AUTHORIZED the sense that it contains any of the
Secret Work of the Rosicrucians, but
as the standard MANUAL for use it is a Private Book for Members and
by all Members of AM ORC of those about to form Lodges or Groups.
N orth America Therefore it is not publicly sold, but
may be loaned by a member to anyone
who is about to become interested in
F irs t Edition, Copyrighted 1918 Rosicrucian affiliation. Always make
Second Edition, C opyrighted 1927 sure that your book is returned to
by Supreme Council of AMORC 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.
IV
 TABLE OF CONTENTS
Im p erato rs G reetin g s_____________________________ 1
W liat This M anual Contains_______________________ 2
Prelim inary In stru c tio n s______________________ _ 3
Form s of Membership in AMORC-------------------------- 3
PA R T O N E :
AMORC and Its O rganization_____________________ 5
P o rtrait of S ir F rancis Bacon--------------------------------- 9
P o rtrait of Michael M aier__________________________ 10
P o rtrait of Raym und VI. _________________________ 11
P o rtrait of Dr. H. Spencer Lewis---------------------------- 12
P o rtrait of May Banks-Staeey_____________________ 13
P o rtrait of Kut-Hu-M i, The Illustrious-------------------- 14
A Modern Alchemist in his L aboratory-------------------- 15
P hotograph of F rench Pronunziam ento-------------------- 16
The Great American M anifesto------------------------------- 17
PA RT TWO :
E xtracts from National Constitution of the O rder 18
PA RT T H R E E :
Complete O perating M anual of the O rder----------------- 26
PART FO U R:
General Instructions to All Members----------------------- 49
PART F IV E :
Special Instruct ions Lor National Lodge (Correspond
ence) Members__________________________________ 52
PART S IX :
Outline of the National Lodge System of Instruction
(with Synopsis of S ubjects)------------------ ------------ 54
P A R T SUVUN:
M,vatic Symbols jmd Their Meanings----------------------- 59
vn
 T a b l e o f C o n t e n t s Continued
PART E I G H T :
Temple Lectures, M e t h o d s of Instruction (w ith
Synopsis of the Nine G rad es)___________________ ___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. Jo hn 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 )_________________________________ 133
Interesting F acts for Our Members to E xplain to
Inquirers About AMORC ______________________ 153
PA R T E L E V E N :
Complete Rosicrucian D ictionary__________________ 154
Interestin g Questions A n s w e r e d - ___ _ _ _ _ _ 186
V I11
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 printed 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 Manual is not,
therefore, printed or issued by the Order, but 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 Manual, 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 that 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 b rin g 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.
1
 W H A T T H I S M A N U A L C O N TA INS .
This Manual contains many helps for the members as out
lined herew 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. Explanations 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 Lodge Members will find many plates and diagrams
indicated for them in addition to the general matter. For
them 1his Manual will serve in place of the many diagrams they
have had to make in their note hooks in the past.
PRELIM INARY INSTRUCTIONS
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 TEM PL E LODGES, or for those
who, because of certain forms of employment or other condi-
tions, cannot attend a T EM PLE 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 o c c iim'i o i m or
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.
PART ONE
T H E AMORC A N D I T S O R G A N I Z A T I O N
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 societiesa 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 auth ority 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 nder 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. Kumpe).
Then for mint her 10H yearn the Order in this country was in
fi
its rest period with only certain descendants o f the last initiates
passing to one another the rare records and official documents.
Then came 1900 -1 08 years after the year 1801 -and the time
for rebirth 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
right 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 Ind 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 Intern atio n al Coun
cil of the O rder visited America, approved of the organization
as established here, and upon their report to the Intern atio nal
Convention in Europe, the American O rder was made an inde
pendent Jurisdiction coming directly under the guidance of the
International 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 Internation al 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 au tho r
ity and connections.
Kill, I here arc. oilier Rosicrucian movements here. They use
r>
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 pro
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 Europe 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 UHinjuf 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 Rosi-
crucian 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.
A N A N C IE N T K N IG H T R O S A E C R U C IS
NIU F R A N C IS B A C O N K. R. C.
J Ml* JEMA T o n o r T i l ic r ? o , m r u n c i A N in t h e s e v e n t e e n t h c e n t u r y
8 9
 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 c o m f .s i m p e r i a l s c o n .
-s i s t o r h c t c . m u x s o m . e t m e d i c j n a r y m
D O CT O R.P. C C NOBIL. EXEMPTVS FOB.0UN,
MEDICVS CMS, d a ,
F R A . M IC H A E L M A IER
G R A N D M A ST E R O F R O S IC R U C I A N S IN G E R M A N Y IN TH E S E V E N T E E N T H
C E N T U R Y , A N D S IR F R A N C IS B A C O N S J )W V T Y O N TH E C O N T IN E N T
LOUD U A Y M U N D VI
W H O A N I 'O I IN T OK TOUMMINIC JfliKUHlil) TO P E R S E C U T E T H E M Y S T I C S
WHO I.AIO Till: IOIINHATION I OI f J fOHI C R I T C I A N I S M IN SOUTHERN
HfAftH H |. \ Till' : III I IM I;i; \ | | | CI CNTI I I f Y. AH a MYHTIO M A R TY R , H I S
MOTY W A X I fMf rr rp Ml II11 If I A I . I N " 11 O I , Y G l f O t l N I ) " , HUT WAN ) RE-
MNl i VND FOCI *1 tM I VMALIM IN TMK ItMUHTH T K M I l.A If Ill'll.D ING, JIUI|/r
It* HI M Ki f t l f KKATI I l Ci f * .
" H C J M IO M t , IW 1T, N T 1 U * PH P H I v M * U i t A J f t i le it < , A IV1 O. If. I'
II
 H. SPENCER LEWIS, PH. D., F. R. C.
IM PE R A T O R , A. M. O. R. C. OF NORTH A M E R IC A M E M BER OF THE
MRS. MAY B A N K S - N T A (' 1 0 V
S U P R E M E C O U N C IL R . C . O F TH E W O R L D L EG A TE O F TH E O R D E R IN
FRANCE - M IN IS T E R OF THE F O R E IG N L E G A T IO N - O R D A IN E D C O .F O U N D E R A N D F I I? N T (J lfA N D M A T Ifi: IN i r. ft. a,
(Nick H k m jk a i'iik iai. H i ci 'mmc ni k mi? I )
P R IE S T O F TH E A S H R A M A IN IN D IA HONORARY C O N SU LA R O F THE
C O R D A F R A T R E S , IT A LY S R I S O B H IT A , GR EA T W H IT E L O D G E , T IB E T
R E X , U N 1V E R S IT A T IS IL L U M IN A T I
12
1:1
 MASTER KUT-HU-MI, THE ILLUSTRIOUS
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 io g r a ph ic a l R e f e r e n c e o n Pa g e 13 5 )
PAINTINO AND PlIOTOQHAPH COPYRIGHTED BY A M O R C
14
 % x m i x (M n n ih z t#
Issued by the Charter Members of the Supreme Grand Lodge as
Founders of the Order in America.
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
PH OTOG RAPH O F TH E O R IG IN A L DOCUM ENT OF FRENCH S P O N S O R S H IP tions as will properly meet the requirements of this jurisdiction.
O F TH E A M O R C I N A M E R IC A . P R O N U N Z IA M E N T O N U M B E R R . . . F . . . R . . . C . . . Therefore it is declared that the attached Constitution, of
98 7, 432 W AS M A IL E D IN A S P E C IA L METAL C O N T A IN E R . IT W AS which this Pronunziamento is a part, was prepared after con
S E A L E D A N D S IG N E D B Y TH E P R IN C IP A L O F F IC E R S O F TH E R O S E C RO IX sultation of all possible authorities and with proper discussion
OF FRANCE. STO LEN T W IC E , C O P IE D AND FO RG ED ONCE, TH E O R IG - by all the Founders of the Order in America, and was finally
IN A L H A S B E E N A N A M E R IC A N P R IZ E EV ER S IN C E THE F IR S T A M E R I approved and adopted by the Charter Members of the Supreme
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 . IT I S A D - Grand Lodge in America and shall be adopted and ratified by
D R ESSED TO OUR IM P E R A T O R , FRATRE H. SPEN C ER L E W IS , F. R. C. 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.
16
17
 PART TWO
E X T R A C T S FROM T H E C O N S T I T U T I O N AS
A D O P T E D IN N A T I O N A L C O N V E N
T I ON, 1917.
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.
Se c t io 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
Se c t io n 1 included in the North American Jurisdiction, as heretofore de
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.
S u c t io n 2 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
T h e sa id A n u M - icn .il S i i | > r e i n c C o u n c i l . s h a ll c o n s t i t u t e
IK
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.
Se c t io n 3
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
Se c t io n 1
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
scribed, shall be made a separate Jurisdiction in like manner by
decision of the American Supreme Council.
Se c t io 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.
Se c t io 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
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 :
n. n o i n i
II)
 (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 p iritu al 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, their 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
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 M asters 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
20
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 ntil his transition to the higher
realms, or u n til his resignation is officially accepted by the
American Suprem e Council, or u ntil he is excommunicated or
retired by any recognized and active Suprem e R. C. Council of
the W orld.
A R TIC LE S IX
M E M B E R S H IP.
Se c t io n 1
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.
Se 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.
S e c t io n 3
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
 elected at the expiration of th eir terms, or whenever an official
members and 14 Officers, making' a total of 158 active members. vacancy occurs. In the case of a Master, he shall be re-elected
Sec t io n 5 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
Members may become non-active by non-attendance a t the Lodge w ithout the approval of that L odges superior Council.
regular convocations and lectures or degree work, and by not
paying dues regularly. In such case they shall rem ain non
Se c t io n 4
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 Officers for new Lodges may be elected by the F oundation
work again, provided there is a vacancy in the Lodge to which Committee. In such case the election m ust be approved by the
they apply for admission. new Lodges superior Council.
Se c t io n 6
Se 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 Officers in the Supreme G rand Lodge shall be titled with the
vacancy in the active membership list of the Lodge to which words Supreme Grand preceding their office title, in G rand
they desire to be transferred. Such transferred members shall Lodges by the word i i G ran d ,? and in Subordinate Lodges by
lake precedence over all applicants in being adm itted. the word W o r th y /7
Se c t io n 7 Se c t io n 6
AM members shall be classed as either active or non-active, The duties of Masters, Deputies, Secretaries and Treasurers
ami in <*iI her class must be of good report and record, otherwise in all Lodges shall be, aside from Ritualistic work, those which
Miry can not. remain as members. usually pertain to the Offices of Presidents, Vice-Presidents,
Secretaries, and Treasurers in other organizations.
Sec t io n 8
haeli Grand Lodge' shall have a Council consisting of 14 Se c t io n 7
'l<v,,s 1 1 ,lirr members appointed by the Master, to serve R itualistic Officers for each Lodge, including the Suprem e
0lr,(,1|-v1(,;ir "".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 G rand Lodge, shall be appointed by the M aster of the Lodge.
Councilors shall b e s d e e l e d b \ I h e Masters of the Lodges. 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
A i m CLIO SUV UN of the term of the Office vacant, All Officers m ay be re
appointed for successive terms.
LODGL O I^ IC U R S
S u c t io n 1 Se c t io n 8
E v e ry Lodge of this Order shall have the customary 14 Offi The titles, conditions of appointm ent, duties, etc of all
cers as outlined in the Secret Mandamuses. Ritualistic Officers, shall be as defined in the Secret M an
S e c t io n 2 dam uses of the Order.
Se c t io n 9
ivr T +1C cers o f each L o d "(' sl,a11 consist of Master, D eputy
Master, Secretary, Treasurer, and ten other R itualistic Officers. All Ritualistic Officers, including the D e p u t y Master, Secre
ne D eputy and the ten Ritualistic Officers of each Lodge shall tary h i k I Treasurer, shall sign an Official Of fi cers Oath m
be appointed or re-appointed by the M aster at the Annual I ho presence of tlu- Master, pledging their allegiance to the
iMection (All the foregoing Officers, except M atre and Order and Ihe Imperator.
Lolombe , m ay be filled by either B rothers or Sisters of the
Order.) S e c t io n 10
Se c t io n 3 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
22
 ARTICLE ELEVEN
ANNUAL CELEBRATION DAYS
S e c t io n 1 stormy) to an open space in the suburbs of such Lodge, and
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 un-
ferment 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
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.
Se 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
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
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.
Se 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.
 So* *4
V educated, trained and experienced, attuned with the mighty
PART T H REE
O P E R A T I NG M A N U AL
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.
26
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
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 i n 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 Initiation 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, llUIMt be*
gin at the lime of admission to such Lodge,
Itcxponsihililif for Admission to Lodgvn. Tim GuitrdlltfiP* ft*
well as the Mn.Ht.orH are responsible to the Order Mild Mid Htl*
promo Grnud Lodge for tin* ndmiHMion into any Lodge of ntiy
one who \h not a properly Initialed Member In good ^funding
W
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.
30
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
:u
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 l o u r
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 o dg e 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 h i 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 h e 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 iritu al 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 id st .
I t is the point within the inner circle . (The outer circle
is the Temple; the inner circle is the Lodge).
:m
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
omnipresent.
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 feet for 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 ut 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,
:if>
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.)
4/ 4/
E X P L A N A T I O N O F T H E DI AGRAM
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.

d ia g ra m OK \rn v : TtiMPLK AND LODGK
3ft
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 d u 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 ig ht is demonstrated
at Initiations,
The soft blue lig h t 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.
T h e Ves t a l o f each Lodge is the ritualistic Colombe. Aside
from her ritualistic work, she should see that the blue lig ht
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
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 n o 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
Ni 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
m
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 Ch a r l e s I I in e H ubbard.
Beautiful Character, True Herald of the Cycles New Progres
sion-
The 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 Bells
soft ringing
Their mellow tones oi Holy Gladness, pause, whilst there
surround Thee
Friends whose faces all familiar are, Thy entrance gladly sing
ing,
For Thou art, Thyself, the Cycles Evolutionits own E ter
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
10
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 be us ed by all M e m b e r s , i ll ) -
d o r t h e oi rci mi NhmocH i n d i c a t e d ;
lilHlvrintJ the hodgc 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
in a L o d y n or n l e c t u r e ih to b e g i n, m i d t ho L o d g e i n o p e n to
41
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.
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.
\2
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 Ante-
Chamber. 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.
4a
 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.
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
M 'If.
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.
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 .
WIIAT IS N O T S K C R B T .
T h e re is no o b l i gat i on upon the Members of our Order, how
ever, to keep Secret nil the laws and pri n c i pl e s which they lenrn
In o ur leet ures and lenehiiigs, || is nol t.lin p u r p o s e 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 ei m n e v e r ef ficie n t h i a n d p r o p e r l y ust f o r I k e bene fit o f
ot h e rs, T o siiy that not one o f out* Inwh or p r 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
pur p os e o f o u r Order,
IH s e r e t i o n 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.
IK
PART FOUR
GENERAL INSTRUCTIONS
F O R ALL ME MBE R S
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
keen 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 h e 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 whether from the Correspondence Members of the National
over Ihe lesser minds oi* the world. Lodge or the members of the Temple Lodges, should be sent to
their Lodge Secretaries at least once a month. And, to make
Our mmuTs will see, therefore, that of the six points of progress from one grade of study to another, certain examina
benefits, on* iined above, only one, the SEVENTH. pertains to tions are to be sent in by each student after each of the lower
tin coi*Im4 of instruction, and that, therefore, to look upon grades are completed.
im-ml eivdp in t he A M()RO as being simply a student of a One important point should be perfectly plain to all who read
school, is to ignore many of the more important benefits. this Manual: The AMORC will NOT accept into membership
And, it is a fact that the average member, or fully seventy- those who wish to enjoy its benefits but DO NOT want to pur
five out of every hundred, have ne^d every month for many of sue its course of study and become trained to assist in the gen
the otlr:- six points of benefit m*1 m limes of emergency, sor eral advancement of mankind. Hundreds of inquiries are re
row* <li s ln s s , perplexity or > ous complications in personal ceived each year from men and women who believe they have
'fffairs, the members find moie vued for the first six benefits sufficient knowledge of the occult and mystical sciences and
limn for t he s \( mb who want, therefore, only the benefits of association with the
In many f( *( <>n hinds where the members have been stu Rosicrucians. Regardless of the fact that these persons offer to
dents !'']' ten u (idy yea;s, and where ihey have long since pay their yearly dues in advance or make other financial in
couple e-'i the i< id >r courses of siudy included in the seventh ducements, they are never invited to join the AMORC and can
benefit. they u 4 n Hive membership in the fraternity solely not become members.
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
V
OF STUDY o-' ilie W EEKLY LESSONS, but for the entire
list of benefits. and many others which are of such a personal
1 <*. Mv a-'d so e that they could not be listed here with
out consuming many pages. The real SECRET B E N EFITS <r>
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 v
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.
V
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 MOM 10 o r 'I'llId O l' T l d l A I, HIOAI.H O K 'I'llID A M o l t C l)|i'
ular reports of their studies, their experiences or their aclivi N O H T II A M HIKIO A
ties in connection with their membership. These reports,
rn
 PART FIVE
SPECIAL INSTRUCTIONS FOR NATIONAL
L ODGE ME MB E R S
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.

P A R T S IX
O U T L I N E O F T H E SYSTE M O F I N S T R U C
T I O N O F T H E N A T I O N A L LO DG E
F ir s t Gr a d e :
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, in tuitio n, Cosmic
A ttainm ent, A ttunem ent with the Masters, A ttunem ent with
others in distant places, General Review of Rosicrucian Laws.
Se c o n d Gr a d e :
Initiation R itual, including dem onstration of some Laws
Then twelve weekly lessons, including personal talks and lee
tures on the following subjects:
b4
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 ans 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 treating 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 at-
I racling these E le m e n t to ih* >< \ Classification of Simple
Diseases, T reating 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 In-
imnmfinnN, 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^4 Import nnt Pemoiud Rending Matter and Inst i t ut i ons
Th ir d Gr a d e : development of the Individual Member, Special instructions fo r
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 Meta-
P! 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 prov-
ing 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
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 as-
Kocialion 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 <1is-
(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.
PART SEVEN
Mystic Symbols
A n d T heir Meanings
<C>
A FEW SPECIMENS OF THE MANY GRAND LODGE SEALS.
EVERY LODGE MUST ADOPT A SEAL COMPOSED OF
TRIANGLE, CIRCLE AND CROSS.
WflPWOlAIil-Y PRHPARBD FOR THIS MANUAL
 T h e E v o l u t i o n o f t h e Pr im i t i v e C r o ss
F
t___l ~ L / i =5 =i
Af^CIGfVr flGITPTlAN CELTICCROSS. CELTICCHOSS.
it
OBBBKCXOBa MALTE8BCftOBB. IAIXNCBOSfl.
Ph c n ic ia n
60 (II
(l) I n TtfC BeG<MtNtN<jr ( id T h e d o t o r Po in t (3 ) T h e c u r o e is
IS T H E t > O T , o R P O t d V e x t e n d s < rs e cF in c o r o T r n u e o , c o n -.
cur ve P O R T I N G T O C A u J.
lA
(4) The l aw holds (5) HecsjcG the *- f6) T h e c iR c c e u n it in g
THGtURVje EQUI TEMoeo cgRye &T PLACE f1APtk e d A
DISTANT FROM THE FO RMS A C IR C L E , W H IC H F O C A L I Z . 6 S (T S
ntcjicvAc poirjr - pouvef<.roe*T<=NO.
\ l) I ke f o o l p o iw r (8) tcp-ose or rnf cfw d) To f. roirtt or* thC
p . o c c e o s t o c* - op (xrrR^crion am o C iR C L'. W *I C \S 0
Tccto (TSCLf , OT REPULSION, MOVE'S (N THIRO DISTANT,
ft s r R M & H T L i r v e ,
FiGURe 1
H e re we SEe THE OOTHN 6 /^NO ORIGIN OP Cfv OF THE GABBIEST YST(CA<_
a n d PHILOSOPHICAL GYP^BOLS , 6ASEO UPON Tm SYMBOL OF CR-EATlOfS OS SHCWIV
m (fc>) o n pa g e , i UNO o if ^ R A M (iz) o n .p a g e I . Th e s e r pe n t mer e
*''o) BCCfiosei TE(?e *er. {||) i+CtiCE THE PK'MC 3 (12) Twe er-reu&ioei oe 5
p . e p R e s e N T e a r t h l y c r e a t i o n made ^ a c s i f e s t , w i t h t h e p o w e r , t c p&ft-
3 PonceS AT WORK 5
OWR PiVlPE TtfCd? the line tr3 sTK
rtifiW PE T U A T ITS O W N 0 O O Y A N D E X I S T E N C E . T H E H E A D I S T H E F O C A L P O I N T .
eir:<TENSlONRE.*
PUL5 (ON ftfD PiTTRftC
ftcrtoo* dno pep-coir MOvecieNTS
T(OC.
F t G u a e 3.
And in this wise was the TlUANGLK-of' Seqiuil'sides,
KgR-E kVG H A Y E A N O L D W S T I C A C
' 3 1 W 0 L R C p R E SE C M TIC V G 1 E E L E -
called the, t f.t ragr am ma t o n p ro d tu rd hy li/iv ,
Amnmn (it i) t w*nr i m*
C O P N I' / SPY < < r O f O C . T R l C A L L A W S
um c* (<j #\( 1 m o r i c r^ cotsoi s
mu H ) ? * * * 1 Tuife.mr it o/snio on ufA.*6/\ro
IH(If) u( 4*l\<f 1
n ;i
 Th e G r e a t P yr a m id
o f &IZ EH
VENTILATOR^
sv .-.:,-:f:. 5 i ' \
A//'-ff Lb'VS-1..2/70B.C.
''N!L LEVFL /&6S- A.O
i?o 30 y a 3,0* y ^o y iy i^o ig o _
- T .Q U AT OP-
. \>c~
>
<4
l.OUef? EGYPT 13 IN THE GOGRAPH|CflL
C e r t T & E Of* L A N O SURFACE OF THE W O R L D
HORI 20N T A L COURSES
~ O P fO A S O f f R Y
<11
 ''AJU-E LBV^L /&>T A.O
UOUR EGYPT 13 jN THE G OG RAPttlCflL
C E N T R E Of* LAND S U R F A C E O f T H E W O R L D
64 65
 ThE (NreficHANGE: of Mac r o c o sm**
W i C R O C O S M ^ R O M AN OLO G E R M A N B o o *)
'LA V O F K A B A L Is m C DOCTRME
T h e ^)Y S Tic A Lp iA G R A (v); 5 o t .o o o o rv 5 T
(USEOftf SYMBOLISMBV THE: KNIGHTSTkMPLAfc)
f m p l g
K A B A L lS T J C ftteW S f 6 C f iA R I O T OF f J C R M E S
>P i G E P f lO M 2 ^ i b F O L I O O F T ( - ) f?O S)C R U C / A fV
C T U R E S , U S E D V T H E R O S I C R U C IA N S C H OOL N o te C ro ss w it h Rose a t to p # *n o a o T r o r o (SEUOVTH KY OF THC TAROT)
T A B L I S H E O r t E A f * P f J IL A D E L P H / A , U.S. A ,,f 6 9 4
67
6G
 PART EI G H T
THE TEMPLE LECTURES
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
Some A n cicn t o I a g - ic ^ l (N s n z v c o e a r a
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

SM.0'Q31VVM
Allegiance and Secrecy will receive the same private lectures by
mail each week a s 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 de 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
Te Sc v c n Af n o f 5 r.io i(y HIT\ ire Io i l her..
OUTLINE OF THE TEM PLE LECTURES AND SYSTEM.
F ir s t Gr a d e *.
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.
Sec o n d Gr a d e : Very elaborate Initiation Ceremony introducing the Member
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 h ik I it* renmon
70
for being incarnated in a Human Form, Whence IT came and
Whither IT gocth, A review of the Mental and Psychic parts of
Man,
Th ir d Gr a de :
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.
F o u r t h Gr a de :
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
Interring Ini t i at i on Nitunl fol lowed by n M' u -n ol lecture?*
71
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.
Six t h Gr a d e :
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.
Se v e n t h Gr a d e :
. 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
T>
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.
E ig h t h Gr a d e :
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.
N i n t h (Ik a d k :
A not her highly impressive Temple Ritual whereby the Mem-
brrs w h o h a v e p r o p e r l y readied this Grade and duly qualified
ln)* 11 ;11 <1 v*i v<'m t it I(s. and honors of the highest standing in the
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 re-
e 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 , lectures
7:;
 OTHER BRANCHES OF OUR STUDIES.
and lessons dealing with subjects, many of which cannot be
described in a Manual of this kind, that include revelations re Members who have attained tU Fourth Grade
garding M ans relation to God and the higher Forces of the work and have carefully studied the lectures of the first. three
Cosmic and the development of the highest metaphysical Tpnmlt A n d es mav be admitted into the University of the
powers within his own body, lie is enabled to use some of Order to take up special study and lessons along definite lines
these Forces of Nature to blot out and make hidden material leading to proficiency in the special w l i i other
things as well as eliminate mental and psychic things which may The University is duly Incorporated and Oharteied as are otner
be obstacles in his life, or direct or change the course of natural U ^ e S S m d c o n t L Aeademie d Honorary
events in their relation to him so as to bring about certain re those who have specialized m certain courses of. study.
sults in his own affairs or in the affairs of other's. This is the hers are admitted to the University only by invitation 011 t
last Grade in which the Student receives Initiation on the part of the Masters who conduct the work after being found
Material Plane in Material Temples, and from this point on STiPei^llv Qualified in some manner.
ward is in contact with his Psychic Master from whom he re The University exacts no fees and is operated upon a volun-
ceives further instruction and Psychic Initiation as he is ready tary donation basis exclusively.
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.
Te n t h Gr a d e :
E l ev en t h Gr a de :
T w e l f t h Gr a de :
The Initiations into these Grades are given Ps ychically to the
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
 ii
Pr a c t ic a l R o s ic r u c ia n S y m b o l is m
3. 4.
10.
Th e A m o r c A l p h a b e t
/\ k t_N,Z rZ /^ IJ k L.
t h e 'k e y ^ c d ef j7 A / j .ft /
T \ r \ Q> / \ k _h T 1A A U A + 7L
n n o p (j r s u /'i/iv /y y ^
---uQo--------
S y m b o l ic Nu m b e r s
i ii r i m i
-- ~T J III n II! ' !_ L J
12 .
HZ f*Y / -2- 3 '/ 5' 6 '/ S: -.9 0
A ......-
/ \
_y.
1v
n / V. i
/ ilv
/ !
f ||
19. 1:7, A. ^0 ^ . i
;<i 77
 T esting- A G r e a t P r i n c i p l e ( b)
4 , J X
PART EIGHT
(Continued)
CHARTS, EXPLANATIONS
and SPECIAL SUBJECTS
f o r
S t u d e n t s o f
T e m p l e L e c t u r e s
Prepared Especially for This Manual
S c ie n c e s H y p o t h e t ic a l S r w r r u o r f m e A fO / V )
 C r e a t i v e PRmaPLES (a)
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,
Illu s t ra t io n N . i
and attention is called not only to the very evident working of o
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 o f 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 WlNCAAL. CHV4TAI.& A c id Cr y st a l s
HO
HI
minute particle of a crystallizing substance, which we call a of imitation gems. In the sphere of quartz we find that the
crystal molecule7\ has certain lines of attractive force by which action of heat pulls the molecules apart in one direction more
it gathers to itself other crystal molecules of the same sub than in other directions and the sphere becomes an ellipsoid.
Substances like glass, showing no evidences of crystallization,
stance in the same way that a magnet attaches itself to a piece are said to be amorphus. A substance in which the molecules
of iron or to another magnet, Crystal molecules of different
have responded to crystallization but in which crystal faces
substances generally have different lines of attraction, some be have not been developed is said to be crystalline. Crystalline
ing of different intensity; hence it follows that in most cases masses are often the result of the close crowding of crystal to
the solid formed by the piling together of the crystal molecules
of a certain chemical compound has an outward shape character the exclusion of the development of crystal outlines.
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
TIIM UllAKTNIt UKANTKl) TO T i ll .
heated, as does a sphere of an uncrystallized substance, such as
NATIONAL ItONIOItl U'l AN LOtMlH!
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 pi 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 Nil
 M a g n e t ic C h a r t
T H E MAGNET
(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
H-1
 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.
80
EVOLUTION OF T H E CROSS
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
olirs ; 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 w h o b e l o n g
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
H7
 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.
S I X T H GR ADE T E M P L E R E F E R E N C E S
EXPLANATION OF CHART 1.
D ig e s t io n a n d Nu 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 * ,
 EXPLANATION OF CHART 2.
N u t r it io n a nd Blood 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.77 This is shown plainly on the chart,
Now the Negative Elements,77 forming negative blood, enter
the right side of the heart and from there they are sent through
the two pulmonary arteries77 to the Lungs to be made positive.
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.77 The
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
Chart 1 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 .
01
 EXPLANATION OF CHART 3.
P r in c ip a l A 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 Mu?
bl o o d in t h e s e a r t e r i e s frrffftnmraw 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
m
 EXPLANATION OF CHART 4.
Ge n er a l Ner v o us Sy st em
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 revela-
lions and startling laws not generally known.
1)4 1)5
 EXPLANATION OF CHART 5.
D e t a il s of Sy m p a t h e t ic Sy st em
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,
tm e t w o their size, form and location.
cow w e c r ^ G t h e
G A N Gliooi w i t h t h e
(It will prove interesting to the deep student to read in
SPi N A L S E R V E S . various text books on the Nervous System the diversified
explanations and theories of the purposes and formation of
T K SP((Vf>l HEfrYC Ganglia and Neurones. )
0<?ANCK(N<t FftOWWG
S i P f fVAL CORO, Od E(TMR The reason for the two forms of nervous systems in the
stOG o p r x e v(?tebra human body will be easily understood when we say that the
STW<>f y TXE RIBS.
spinal nervous system conveys energy and power that is of
S firry A t. f t t e R v e C o r o gross nature, to take care of the physical actions and functions
F^SSK^G; t h r o u g h t h e
rcRTe eR fte o f th e,
of the human body. The sympathetic nervous system, however,
SPIVE. belongs to the psychic part of man, and there is a place in the
human body, shown in our lectures and thoroughly explained,
THE SYCOPGTMET'tC n e r v o u s CORD
where the psychic power and energy is generated and sent into
O R T R .U N K " 0 (V C A C M S l O E Of"* the sympathetic nervous system. This system therefore uses a
rxE v E R r e s R A ( wiTM r n e higher rate of energy, which is almost a Cosmic energy, and
G A N G L IA AND T K E IR (Y 'R VG S .
this energy can be used for the healing of diseases and curing
, ( v e r v e s AND TM E 1 R 0 R A N C K E S
EJCTGCm D(fVGr F R O O I E A C H QfsOlQLlOCi-
of conditions because its real purpose in the human body is to
carry on the reconstructive actions in the human body. This
TME SYf A PATMCTi C T R U N K _ function of the sympathetic nervous system was not known
*f w ieftCMWlTHTMeScotw
th two tcrV
PHvA Lofcil* until, the Rosicrucians explained it and even today it is only
thoroughly understood by those who have the lectures and
TH E S P( f VAL CvEftVC L Y f N ( j ( ^ E TW C EO * lessons of our work. It makes healing and the prevention of
THE RlO S
s pk n j a l
E A C H StOE O P T H E
c o uumm disease understandable and gives every one of our members a
t><fVAC G A M G- HO t N t W H E R E T H C
wonderful power not possessed by those who do not understand
A M t r < (O R f t f io
P( < V f t L
p o s r fc o ft r o o t s o f
C O R D U C VIT E A T G A C M V t f t T e B R * .
t x e the laws and principles.
P C S T R < O R. f t p o c s O f*
TH S P J f v A L C O f e D C O M r / 5 O u T f f i o M
iE r v v t'N EftC M V E R T E . & fc.A .
Chart 4
!)7
 EXPLANATION OF CHART 6.
Na mes of V er t ebr a e a nd N er v es
r
VAGUS lyCH vC
.. .
The Spinal Column consists of 25 or 26 pieces in the average
X
V body. The 25th pieceat the bottom of the columnmay have
/ ji PERIOP. c e f t v i c f l l Cf>KPlAC B d a & C H CitzRVe.
the 26th section loosely attached to the end of it, or this 26th
_______________ (C*FRlOR CEBYIC^L Cif\ C*GUIr section may form part of the 25th. However, originally, at
_______________ lT TH O RA O C GAO<OL<01N_ some time, the large 25th section consisted of 9 definite divi
x r v i c a l c a r o i f l c O Rftc ^ c H o e y e o r* T R P C H E P
sions, each having the same purpose as each of the separate
___________________________ R I G H T V ^ g U S C N fc - Rve vertebra above. Therefore we continue to look upon the Spinal
$*E. >" Column as consisting of 33 sections (that is, counting the so-
Ries
I
called A tlas as the first section). Upon the first sectionthe
/,
/jw A tlasrests the skull, which, from one viewpoint, forms
wM
another section of the spine, and would therefore make a 35th
6 - I X ORAC 1C
frlGHT BRONCHUS section.
However, using the plan or diagram of the spine as usually
adopted by all text books on Anatomy, we have, as shown in
R I G H T V A C U A fVERVC O N O E S O P H A q U S
the two diagrams opposite, 33 to 34 sections or divisions.
Through this Spine runs the Spinal Cord of the general or
GPlAT ^PLAWCHdlC C*gRVe gftAttCX/fVG central nervous system. And branching out from between each
FK O C O S Y M P A T M E T I C X R .O (\)K
vertebra, or sections of the Spine, are two Spinal Nerves. These
N R Y S P R - 0<0 A Q / = N & t _ ( Q ( v C O V E f t - come from the Spinal Cord running down through the centre of
l f Q THE A O R T fljF O R M iN ii A p l e x u s .
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
T h e 0 S O P h A 6 US 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.
T H E < 2.^ T H O R A C IC G A O G tlQ M OCV T H E In the lectures of the Sixth Grade there are complete in
SY M PA T H E T IC W ERYE TRUM K
structions as to how members may easily take advantage of the
THE W X tC H C Q CVfVeCT ftC H relationship between the various nerves and their association
<?AOa-LION TO T H SPWAL SERVES with colors, music sounds, and nerve energy. We show our
T m S P I N A L N E R V E S W K IC H l t U ffp E R members that music notes will arouse certain connections of the
C A C H R l B ^ M O C O f t N ' G C T W I T H T H E FffVC")) * sympathetic nervous system into special activity and thereby
s e c t io n OF SYMPATHETIC S Y S T E M 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
_G A N G L1 A O f TH E S r O O P A r ^ E -r i c T f^ U fV K the sympathetic connections and help in curing or relieving
conditions. All ol* this is part of the wonderful secret system of
TH E CORO OP T H E rft-U N K
l.lie Ivosicrucian teachings, laws and principles.
t h e veRTeeR^E o F T x e s p y
Chart 5
 EXPLANATION OF CHART 7.
Plate 1
f \ e t T f i i O ( l V7U' o s f o e v ie w F u n c t io n s o f G a n g l ia
o e S e t Cl (H. COLVi' W
&HO\A/(ciG H OCfATE
reBRA sHowtM ?>ocessc* (Study first the Explanation of Symbols given at bottom of
1** a b o v e
*
0
C
middle C Plate Two on third page following this.)
3 l*CeR<ricA<.
- ^ 3 8 ^ ..
~t\ n~ E A M z no r^ P y v i
F G
A is the Sympathetic Trunk running to the Brain and
G F >1 down through the body.
H------ ---------------- JT- A 1 5*k s& S m Connected to the first four Rami is the Superior Cervical
B D Ganglion, Branching from this Ganglion are f> Sympathetic
C C MIDDLE C Nerves with their extensions leading to Plexuses numbered 1,
D B Imiidle
st below
E A n
C U THor c,c .... 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
F 6 M that from the second Rami one Sympathetic Nerve reaches out
3*D M
T i r independent of the Ganglion and connects with the nerve end
G F
A E
ing at 1A.
The 4th, 5th and 6th Rami connect with the Middle Cervical
B II
l a p
D
Ganglion and this Ganglion has two nerves extending from it
C II : i < i
C
blow
leading to Plexuses No. 12 and 13.
o 0 middl* C The 7th and 8th Rami connect with the Inferior Cervical
E A
Ganglion from which 5 nerves extend leading to Plexuses No.
Z m k
cr G
13, 18, and to spinal nerves No. 17, 19 and 20, and indirectly
to spinal nerve No. 22, which connects with Plexus No. 23.
ir l E i F t G p Between the Middle Cervical Ganglion and the Inferior
A B it ,,z ** " J j& v k
Cervical Ganglion there is a nerve acting as a loop and con
Ist l u m b e r necting the two ganglia as shown on the diagram. From this
11 11
B D 0 "loop there are three Sympathetic Nerves leading to Plexus
i<
No. 14, and spinal nerves 15A and 15B.
C C From the 6th and from the 7th Rami we see Sympathetic
below
mMIe C Nerves extending independent of the Ganglia to Spinal Nerve
0 B
No. 16, and Spinal Nerve No. 20.
E A i The connections through the various parts of the body indi
F G ii cated by charts seven and eight form the most complete outline
G F of this subject ever presented to any student. These charts
A l> and the references to them in the Sixth Grade constitute the
3 D w o r k o f many years of scientific research by the greatest
C C H ' & w r
authorities o f Europe and of America, The Rosicrucians were
b * O B J !*' bflow
* |4 ! lie first to have a complete outline of this system and to know
a, ----- A COCCYGCAL
1
i - r L * i e x a c t l y what part of the human body was connected with every
_I .
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
B
A. 6o o y of V E & t e e & t i I is no! the personal opinion of any one man or the result of
TT* C CCflOG d T / jtir jr* s o m e discovery. If means that thousands of experiments had
C.SPffVOUS PROCESS Ijf A
>V - D- Sp|<V*t_ C i d Y . t l o 1m* ma.de* to test the principles of each idea as if was revealed
E.RAMI C 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
Chart 6 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 application. The subj ect , m a y look difficult when examining
(Continued on Page 103)
100
101
 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.
EXPLANATION OF CHART 7.
Plate 2
F u n c t io n s o f Ga 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
102 Ion
 EXPLANATION OF CHART 8.
D e t a il s o f H ea d a nd Nec k
oct S
Reference to the upper drawing on the opposite page will
U) Q
O s i
C 2 Zz ! (p l A r e t w o ] help the student to understand the location of the Vertebrae m
the neck. One should note that in the neck the vertebrae lie
commcctkx^ with r>ov far from the surface and cannot be felt as is possible in the
2*^ below A. E.
yrntljle ~C thorax of the body. The 7th and 8th Cervical Vertebrae are
usually the first to come near the surface of the body. The one
B. D. most prominent in its projection in the neck or just below the
neck is the 1st Thoracic Vertebra.
C. c.
1. The Oral Vestibule, between teeth and lip ;
3* below D. B. 2. Oral Cavity;
mMIe X"
3. Hyoid bone;
" E. A. 4. The E piglottis;
5. Thyroid Cartilage;
H c 6. Cricoid Cartilage;
G.
7. Tracheal C artilage;
- G. F. 8. The Larynx;
9. The Vertebrae of the Spine with the Spinal Cord running
* A. E.
from the Medulla Oblongata down through centre of each
Vertebra.
1*
B. D
The lower drawing shows the principal arteries of the head
connecting on each side of the neck with the Common Carotid
* C. C.
Artery (see Chart 3). It also shows location of the beginning
of the Sympathetic Trunk on each side of the neck.
b elo w D a.
middle O'* 10. The Superior Cervical Ganglion of the Sympathetic
Trunk. (Just back of the ear, on a line with the mouth.)
n E. A. 11. The Middle Cervical Ganglion. (On a line beneath the
Superior Ganglion, and level with the Adam's A pple of the
F. 0 throat.)
G F.
EX P L A A T tO N O P SYMBOLS
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
--- Syoo^at hct ic rJcwves i*a nc h <mg fr ooo Ga mg c ia
=* 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 c
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
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 N e ftV C
A S p t r v H C fM e ftvx r o c r e ^ o n < ry m , o r a S r w A r n e n c A c tiv e
rH E H O W S ft f R T o T E * T f l < W d A C S O f ^ C R V E S *
i Uiart 7 ( Plate 2)
104 105
 PART N IN E
THE MYSTERY OF
DR. JOHN DALTON
and his
ALCHEMICAL LAWS
r e p r i n t e d f r o m t h e
AMERICAN ROSAE CRU C1S
OF N O V E I D E R , 1 9 1 6
Chart 8
106 107

D A L T O N S LAW O F P R O P O R T I O N S
T H E STORY OF T H E ATOM
( Especially P repared for* All Members of the Order)
By T h e I m p e r a t o r
(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 b ut now receives
such belittling comments as: 4'crud e 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
108
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 ns 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 their 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 true 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 alton 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 ature and
kept them well tabulated and classified. He made m any h un
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
109
 that my head is too full of triangles, chymical processes and
electrical experim ents to think much of m arriag e.
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 u t 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; n or 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
d er 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
110
the nature and quality of th at which enters into the composition
of m atter and one of the particles thu 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 wTonderful 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
III
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 pl are o n e
easy to w rite b rief notes.
The result of his years of work produced w hat is to be found
DetIcon's Lciur o f P r o p o r tio n sf/ftcj
on the up p er p a rt of P L A T E ONE. ^ E le m e n ts
P L A T E ONE.
Here we have D a lto n s division of Atoms into Elements. Let
1.

2

3
O
4.

5.

6

7.

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.
O
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
<0) dD
9. 70 72 73. 74.
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 17 18 19 20 27 22 23. 24.
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
25 26. Z7 28, 29. 3a 3t. 32.
E lem ents , are composed of only ONE ATOM E A 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. 33 34 35 36. 37.
Remember the w eight is the num ber of the particles of JB i n & r y r
point one of the tria n g le which composes the Atom, b u t each 36. 39. 4 j
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, O O (DO #
has 7 as its w eight ; th at should be read 7,000.
cm
4 -3 .
L IS T OF SIM PL E EL E M E N T S
No. N ature W eight 44 45. (m ) T e r n a r y v/> y/
1.
2.
H ydrogen _____________________________ 1
Azote (nitrogen) _____________________ 5 (DO CXDO 0 # 0
3. Carbone or charcoal __________________ 5 O O (A^^v f< r t m r y 0 A
4. Oxygen _______________________________ 7
5.
6.
7.

P h o sp h o ru s____________________________ 9
Sulphur ______________________________ 1 3
M ag n e sia______________________________ 2 0
C 0O C$0
8. Lime _________________________________ 2 3
Flulo I.
9. Soda _________________________________ 2 8
10. P o t a s h ___ _____________________ _ 42
J 12 Hit
 11 . Strontites _________________________ 46
12 .
BIN A RY EL E M E N T S
B ar vies _____ _________________________ 68
13. Iron __ _________________________ 38 One added to one to make one, is illustrated here with five
14. Zinc ________ -__________ ____________ 56 examples. No. 38 represents one atom of w ater or steam,
15. Copper ___ __________________________ 56 composed of 1 atom of Oxygen and 1 of Hydrogen, retained in
16. Lead _________________________ 95 physical contact by a strong affinity and supposed to be su r
17. Silver __ 100 rounded by a common atmosphere of h eat; relative weight is 8 .
18. P latin a _ ___ __ 100 The above are D a lto n s own words, and they mean ju st this:
19. Cold _______ - _ 140 th at w ater or steam, in its molecule, is composed of one atom
20. M ercury ... .______________ _________167 of Hydrogen and one atom of Oxygen. The weight of Hy
21. Nickel ______ ________________________ 25 or 50 drogen is 1; the w eight of Oxygen is 7; therefore, the com
22. Tin _______ 50 bined weight of the two, making the molecule of water or steam
23. Bism uth ________________________ 68 is 8 . The two atoms are held together by the strong affinity of
24. Antim ony _________________________ 40 ------------------------- which is the quality referred to by Dalton
25. Arsenic _____ _________________________ 42 when he uses the word w eight to symbolically represent this
26. Cobalt ___ _________________________ 55 quality as explained in the 18th paragraph of this article. This
27. Manganese . .._________________________ 40 strong affinity, or quality, or power, is explained fu rth er on by
28. U r a n iu m ........_________________________ 60? chart and words.
29. Tungsten _ .. 56? W hen atoms unite as do Hydrogen and Oxygen and others,
30. Titanium __________________________ 40? they do so according to a law. That law is the basis of the so-
31. Cerium ..... __________________________ 45? called affinity between certain elements. Briefly put, if is that
32. Magnesia ___ _________________ _______ 17 L IK E ATTRACTS U N LIK E AND R E P E L S L IK E . In other
33. Alumine __ _______________________ _ 15 words two atoms of a like nature repel each other and will nol
34. Si lex -------------------------------------- 45 unite according to this law; but two or more atoms of an u n
35. Y ttria _____ _______ __ 53 like nature will attract each other*. Therefore, if the atoms on
36. Glucine __ - --------------------------------------- 30 Plate No. One were marbles and were thrown together on a
37. Zircone -------------------------------------- 45 table, they would move toward each other and form into as
('lose and solid a unit as possible. But if you added a. few
The foregoing, as stated, are the simple elements. D alto n s more marbles which were duplicates of those already on the
work was to demonstrate and prove th at from these and a few table, they would be pushed awav by those which were like ihem
other elements came all the known forms of m atter. A t the and pulled toward those which were unlike.
present time we have enlarged D alto n s num ber of simple ele 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*
ments to 80. B ut from the foregoing 37 a very great number 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
ol* the best known forms of m atter are evolved, so to speak, by 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
combining several of the above simple elements. 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
D A L T O N S LAW OF PRO PORTIONS 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.
It is in the combining of two or more atoms to make another
No. 3!). I Atom of A mm on ia, composed of 1 of A/. ole
form of m atter, another m anifestation of m atter, th a t Dalton
and 1 of H y d r o g e n 6
discovered the working of the triangle. He did not express it
No. II. 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 Azote
in the term s of the triangle as we do in our own Temple lec
and I of Oxygen I IS
tures, for his lectures were for the public; but he did express it
No. *12. I Atom of (Helmut (jas, composed of I of Carbone
in. this wise: One added to two to make one is equivalent to
and I of Hydrogen 0
two added to one to make one; and in adding two to two to
No. 43. I Atom of Carbonic Oxide, compost'd of I id' Cnr
make one or one to three to make one, the same law in its
b o n e mi d I o f O x y g e n 12
square is m aintained by its conformity to the law of th re e ; and
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
every other m ultiple is a duplication of the original law .
o t l mr e l e m e n t , Much II i i i h f o r m e d Iiiin an A t o m i c ' w e i g h t "
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
*m|U m I to t he t ot al o f t he Ivvo AIoiiin eompowhit f It, iin nIiowii b,v
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.
the n u m b e r nl t he e n d o f llm line
I II
lift
 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.
T ER 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 x ygen____________________________
No. 46. 1 Atom of Carbonic Acid, composed of 1 of C ar
bone and 2 of O x y g e n _______________________ 19
No. 47. 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 quatern ary 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 attractin g 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
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
19 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
f>3.
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* 11vn Atomw III 11M m l ion No
117

E le m e n is /<
%/t.e J l f o m i c F ijC e d L a w s
>.*sfv-f
Fts ^
Tits Chart C o p y r i g U t e J f O / /
In\\ , I Im <-111\ | m ,11Ir w.iv mi wIiit'li llirsr live Alums uf I \\d
lill< n nl ii.ihirc, umiM <<milinr hour would mule, ;is shown,
^ilh 11n lil 111 Alum rliiHiii" on uni1 sidr ol* 111<1 Azole Atom as
.ii ;i\\.i_\ lium 11:: rnmp.imnn Azolr Alums as it could be witll-
111 :\(rin< I hr ;i I I r;irl loll I lull exists between it and tllC OxV-
J,eh Alum Tin1 rel.i I ion of Ihese five Atoms 1o each oilier and
Q j/ i/. q u t 'n . i r y ' * In- form Ihey 111us bike illustrates one of D alto n 's principles in
tinjJ $ en&ry\ 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
S e p te n a r y 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 re-
erring 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 wTe find the law of the triangle, square
nd circle being demonstrated.
F o r the purpose of diagram m atic illustration the atoms will
e considered as perfect spheres. That 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
J . J f, O J> n/ /fo
5. 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
119
 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 ing 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 igu 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
120
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 igu re 1>
we see these three atoms in precisely the same relation to each
other as they occupied in F igure 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 igu re 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 GO or 120 degree's a fact, to
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
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 aura around each atom and th at this aura is in the form of a (as in the up per four squares of F ig ure 4) there is another mix
square. (I m ust repeat that this MAY NOT B E an assum p ture of a p u rer and unmodified nature. A nd-when none of
tion at all.) We find, however, that there are four em ana the rays unite we find th a t the atoms do not give a tru e m ix
tions from each atom which form diagonal lines in the square ture of any kind.
aura surrounding' each ato m : in other words, there are four Thus we see th at theoretically, at least, there is a great deal
definite rays from each atom, stronger than the others, which to study and learn about the potentiality of atoms and the
leave the atom at equidistant points, and these rays are called em anations of atom s; for in the potentiality and in the rays lie
the P O T E N T IA L RAYS. the secret of the combinations of atoms and the form ation of
Another point to be remembered is th at all atoms are not of m atter.
the same size. F igure 5 on P late Three shows a num ber of This, then, is the great work of Rosicrucian chemistry, and
atoms representing 16 different elastic fluids, from A to P. in our Order, as in no other teaching, are laws found m aking
The atoms are drawn in tlierr proportion to one another, and all those things plain which I have been able to refer to only
the square oi aura surrounding' each atom is drawn, in propor in a veiled way in this in terp retatio n of the work and discov
tion to the size of the atoms. Thus we can plainly see by the eries of Dr. John Dalton.
size of ^the square aura the difference in the aura of each of
these sixteen atoms. CONCLUSION
Behind all the laws known to chemistry for the combining Members are urged to study this very carefully. Reference
of certain atoms, or the m ixing of certain elements, is this law : to any stand ard text-book on chemistry will be helpful, b ut
th at the rays from each atom must meet and find harm ony with where contradictions appear, th at is, where there are contra
the rays of other atoms if they would blend or unite. This dictions in the text-books in regard to what is published in this
law is illustrated in F igure 4 on P late Three. There are four article, you will n atu rally remember th a t such contradictions
atoms of Azote (N itrogen) in th eir square auras at the top of are errors which we are striving to overcome by establishing
F igure 4. You will note th at the rays from these four atoms, certain truths.
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 th at 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 larger than the others above them, because the atoms and
auras of H ydrogen are larger th an 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
124
 It was Bacon who first planned the Rosicrucian invasion of
America. He published a book called the New A tlantis (often
SIR FR A N C IS LORD BACON referred to as The House of Solomon ) in which the whole
scheme is given in fascinating symbolism. Many years later, in
B a r o n Ve r t jl a m , V is c o u n t St . Al b a n s , E m in e n t Im pe r a t o r
1693, a specially selected army of Rosicrucians, with their
o f t h e R o s ic r u c ia n s families, gathered from all p arts of Europe at one port and set
Because of the increasing interest in the life and works of sail for America in their own chartered boat. They arrived at
F rancis Bacon, we introduce1 his portrait (on page 9) and a what is now Philadelphia in the early p art of 1694 and estab
few brief remarks about him. lished m any of the first educational institutions in the United
He was born in London on Ja n u a ry 22, 1561. He attained States. Their record, well preserved in the archives of this
very high positions in the B ritish government, was a secret country, testifies to the magnificent influence of the Rosicrucians
representative of many high officials, and was often forced to in the foundation of this great Republic.
assume the responsibility and guilt of those whose reputations B acons transition occurred A pril 9, 1626, in the very height
he would save. For years those unfriendly to him believed the of his Rosicrucian work and while he was m aking some im
evil th at was said of him, and which he cared not to den}" in p ortan t scientific tests.
order to save fu rth e r explanations. But within the past fifty The full-page illustration of Bacon shown elsewhere, accom
years certain unquestioned records have proved the Rosicrucian panied by m any of the symbols used in references to him, was
contention th a t he was one of E n g la n d s noble menin heart, made by our Im perator, D r. II. Spencer Lewis, in 1919, as a
soul and deed. frontispiece to a book he was compiling on Bacon's M ystic S y m
As a. pioneer in the revolution of methods of education he bolism. I t has been reproduced a num ber of times and is draw n
stands without a peer, and the effect of his secret society from the best known p o rtra it of Bacon, with the other decora
upon mankind in Europe was ever a puzzle to the m ultitude 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
until it was discovered that the secret society to which much of
composition, but duplicating parts of many. Thus our mem
his correspondence seemed to refer, was the Rosicrucian Order.
Then it was found th at some of his literary co-workers were his bers have an excellent souvenir of the eminent Rosicrucian Im
official emissaries or deputies of the Rosicrucian Order, making perator of the seventeenth century.
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 attrib u ted 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, b u 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 natu re of their in ti
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
under the name of the principal actor, yet preserving within
their text the name of the real author.
 i'erent representatives of the foreign Jurisdictions u n til proper
DR. H. S P E N C E R L E W IS , F . R. C. 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
Im pe r a t o r f o r N o r t h A m e r ic a , A. M. 0 . R. C.
ly in 1909 he was directed to make his appearance before cer
The following brief biography is compiled from facts gathered tain high officials in France. He visited Toulouse, the ancient
from our various official publications and from official records. centre of the Rosicrucian international conclaves, and return ed
H arve Spencer Lewis was born in Frenchtow n, New Jersey, from th at country in possession of fu rth e r authority. This,
on November 25, 1883, at 12:38 noon (corrected, astrological and the papers possessed by Sro. Stacey, were presented to a
tim e). His p arents were engaged in educational work at the Committee of over a hundred Am erican citizens and the founda
time and he was given a good schooling and later brought to tion for the decreed revival of the work in America was laid,
New York with two brothers. He is of Welch extraction, with Sro. Stacey as Grand Matre of the O rder and Dr. Lewis as
descending from the fam ily of Lewis whose great forebear was Supreme Grand Master.
Sir Robert Lewis and whose other descendants included Merri- Since then m any high honors have been conferred upon him
weather Lewis of the famous Lewis and Clark expedition, and by foreign and American societies, academies, scientific in stitu
m any others prom inent in early Am erican history. tions and learned bodies.
E ducated in New York city schools he united with the M eth His wife, M artha Morfier Lewis, a descendant of the famous
odist Church and was one of the early members of the well French General, Morphier, was the first lady in America to
known Methodist M etropolitan Tem ple of which D r. S. cross the Threshold of the Order in the new regime, and his
P arks ( adman, was the first clergyman and marvelous prom oter four children have been raised in the work, his son, Ralph M.
of great good. Lewis, being the Supreme Secretary of the O rder for N orth
Devoting himself to scientific studies he also entered the art America.
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.
128

N U M E R O L O G Y AN D T H E RE AL SYSTEM
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 that 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, wri!l cause good
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 no 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.
no
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, that you do not change your
name, but make it serve you, and at the same time bring 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.
i:ti
 PART TEN
(Sreat
U l j t t e I C n ig ?
ATTAINING PSYCHIC
ILLUMINATION
and
T h e R o s ic r u c ia n
C o d e o f L i i -e
_h_J^ Ci K z : I 'L I ' d A Z / ~ Y T
A S l K C I A L M A N I iS C U M T
i*iv*1:1 a iv 1:1 > i '<>u t h i s m a n u a l
i n t h k i m i r:iv a r <>k
THE ROSY CROSS
Mechanically and Sym bolically Form ed
i : i

A T T A I N I N G P S YCHI C I L L U M I N A T I O N
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.
H O W TO P R E P A R E
Howr, then, shall the student prepare mosl efficiently and
1 :M
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 Masters 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 faint 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 ,
TME C H E A T W M IT E L O D G E
'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*
tub
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 p erio d
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 p er
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 tru e 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 tru e 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 ; CONSCIOUSNESS
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, but 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.
BUM UK ITS Ok1 OUR ULKSONK
The mere intellectual study and comprehension ol llie spe
cialized lectures and lessons issued !o tudenl member:-; is not
sufficient. Ol and by ilseli, such s l i dy is bill a third ol the
work of preparation lead in"; In C'trl'inss and it'orlh nicsr>. I he
lessons are designed lo accomplish I wo things:
( ji ) 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;
( 1,1 ( | 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 Mmm
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 per-
lormed each week, or even each day, for a few minutes, there
will be very little psychic development accompanying the com-
piehension 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 particu lar 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 ditter-
ent 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
IiminI oonoei' nod, d u r i n i f Ib n llrwl few h i 'Iu Im o f uliid.v. iihoul hi*
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 th eir minds before we can have them start
on our work, unham pered by previous doctrines, theories and
speculative dogmas. ' of the Rosicrucian Order, and in its public literature it s a \ s
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
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 striv-
m 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
development A n d in <ddiron ;o ihe study ;,nd
-i -ift
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
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
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 i n 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, law-
yers, p hysicians and educators require trained expei Is to < 11
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
at tain miwlerNlilp in Jimt one direction, And we, mn dJwitorA
of Ih eir Nliidit'N, friend* of Ih eir InlermlN, Ill-other* of tint wlinln
,) 1 ( ! l v | , | | | : l | moitibei'Nlilp, and c>ni<w* of n very broad and Inelimlvn ,vnImh
piarti.se of of huiiiiiulla i'liin na tivity, mtwl bn p r e p a i d lo knmInI, In thou
141
 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 v ital 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 in stru c
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 Rosi-
erucian 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, bu 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
\V1
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 distant; 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
1411
 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, b u t it is an impossible claim ; FO R
T H E M ASTERS 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 T U 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 irs t 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 p erato r 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 than 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
SE R 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 ptian and other O riental temples of our O r
der in N orth America, as in Europe, have been built 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
p r o g r e s s 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 e d 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 t a 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
lift
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
d er will read between the lines and find encouragement.
T H E LEN 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 T H 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
147
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.
m radiations from your hands and thus greatly supply the needs
T H E R OS I CR UCI AN CODE O F L I F E
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
awaken the psychic centres. Then bathe, and drink a glass of
cold water before eating.
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
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.77 This applies to even such things as clothing,
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 o r 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 a n 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
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,
iMH'Iftl or otherwise In being eoiilennd Upon you, ttlwrtyw Met with
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 th at 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 p er
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,
that 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 \
I .SO
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, that 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 \ 111p ;1111e I ic I o t he si 111u I, h e Ip I u I to 111<1 a 1111c t ed a 11<I s<I v 111g to
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
Ir.l
 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 properly and duly
notifying all who may sponsor or support your attainm ent of
your definite views and principles toward hum anity at large,
that they may not expect or depend upon your submission to
principles of a lesser degree.
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
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.
IN T E R E S T IN G F ACTS f o r OUR M E MB E R S t o
EXPLAIN t o I N Q U I R E R S AB OUT AMORC
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.
G ENERA LITIES
Males, 64%, females 36% ; average age of all members, forty-
fo 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 a n d P O L IT IC A L
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 that 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 STU D IES
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.
OCCUPATIONS
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

PART ELEVEN
ROSICRUCfAN DICTIONARY
A the m aterial call th at other plane the A stral, Psychic, Cosmic
A^fb?LltTTJ^"T ^ i n c l u d e s all; hence, the Consciousness
ol God, peri.ect, complete, embracing every Divine Law, work
ing in harmony', constructive, positive.
A c t u a 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 .)
Al d e n (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 v e k i i .y . The origin of the word is found in
the Sanskrit aum and also in oivi.
Ar c ane 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 s t r o l o g y 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, but 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, ixosi-
crucians 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
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 ran cis 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 pei-
fect 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 UK-a __That magnetic or electrified field which surrounds the
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 recep-
j 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 -
Ihh
 !i10n' ^.,.ystic should have no beliefs but should supplant
tnem with know]edge or a fran k 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
deat h ).
B l a c k M a g i c A term used anciently to indicate mysterious
practices or secret methods methods 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 wil-
lully to brighten) and is meant to convey the idea th at one
mind can call into play certain forces of n atu 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
o f IT.
B 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
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 p rior
to so-called death, the first stage of transition is a borderline
state which is rem arkable for its Cosmic touch.
C In deni re, dependable, " e v e r prenenl wliflii llifl tempter tATnptH.
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,
1.%
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
v 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
rap id 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 it y .) .
C o s m i c C o n s c i o u s n e s s 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,
"'coNHtiiKNCK The. term in our ritual and toaehiiiKN to in d i
cate the st ill small vo ice " of the Maxtor W it h in ; the Cimmtfl
Mind with its inspira tion and urge ; the Mind of the I Nyolllo
Hell' knowing nil truth, all law. all principle , ever cioimtrilfltlv#
CitKMATioN MVMlleally IliU I n a prncwwi of mlm< ng the
material elemenlN ol' the Imd.v In Ihe prim ary nlnmwibj lin in g !
fire, ax though nn nlehwiuhml prneww w m lining h w hi wtt.li oiMlfll*
1117
 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 runn ing 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 .)
Cyc l e 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 ht 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 indestructib le; 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 AN
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 v v h n 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
i iio 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
Ihi)
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
torts 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 is the fundam ental law of n atu re and every element in n atu re
E g o 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 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, IraefionN 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 DIM
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,, iX-
preamble 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
III!
weight, its color? Is it h ard or soft? We say th a t all these
questions can be answered by expressing the fou rth 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 th in g 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 s u 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 wTas a m isty light blue-gray cloud of
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 what fourth dimension would neutralize or combine
with another. The fou rth 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 m olecular
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 o b j e c t i v e p r o
p o r t i o n , which is a more correct term for the fo urth dim en
sion. Mystics will see, now, why the fou rth 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 e r v i c e 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 per-
102
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 ntil a fte r sunrise the next, morning,
when it may be taken to a vault but 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 parts 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 a n o l io n A mass of cells organi/.cd into one b o d y , 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 In-
l.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 w-
t 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 .
nut

God To .Rosicrucians there is but one God, ever living, ever
pic d it, without. lim itafing attributes or definite form or mani-
icstition----.it is the g o d 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 g o d
o f o ur 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 ut 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 in terpretation 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 o f induction is not a contest between minds, the s t r o n g e r o v e r
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 e a l t i i (See d is e a s e . )
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
com ing the weaker, but a case of I lie stronger mind c o n c e n t nit-
i 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 p h i 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
urn
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 und 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 p ro
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 natu re the B orderline
Stale is more efficient and calls for no assistance from any
operator. (See Borderline State.)
K
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, bu t 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 a r 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
Iliti
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 o r c e 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 that 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
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 1111
aura and t.lw body of mini alnn haw an aura. Thin nura enn lie
made active, ra dia ting 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
17
 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 a s t e r The term is used in several ways in our work, b ut
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 w ant 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 a t t e 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
168
dependent of the spirit energy th at anim ates it. This knowl
edge enables us to place m atter in its rig ht 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.
M ind 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. M ind 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 o l e c u l e (See A tom and Electron.)
N
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, bu 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 lunda-
rnont.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
m
 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 attain in g 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
th in 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 u rtu res 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 un der proper conditions allows fo r 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.
Ner ves These may be likened to the wires in an electric cir
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
170
wires from the source of production to the poml where il is to
be m anifested in furnishing light, heat, motive power, ole
N e r v o u s 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, 11 needs m ust to -
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 atu rally more sensitive, and so created th at it ran re
ceive more s u b t l e vibrations and transm 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 Imdy.
The spinal nervous system finds its central station located 111
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
unit e to found a perfect harmonious plan ol co-operation and
eollmbonitinii, lire in Ihe two small glands in the brain nboul
which mo litt.lfl In known Ronerally.
171
 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
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 i a l i t i e 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.
S ^ m sw " s S
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
2 3 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
f e S S r ^ ^ S !! ?)otentiali^ s ; that is. all mani- m entary negative in order th at the business of life may be
righ t moment, the precise t^ m o^ th o Uncr ^ ted \ a w aitin g ihe started. In this m anner is the law of attractio n observed (as
resting as entities. N o n f J T Ct loc.a Ilty. for m a ni- well as it was established in the beginning of time) and it, is
ation comes W hile it k: 10 essence out of which all ere- according to its dictates th at there is formed between the
out f M ci, * D s " i'5taM e' nucleus and periphery the field of operation in which the
Law. a C ltu d e y et Jt 18 amenable to N atu ral stressed condition existing between the two polarities may be
eased in creating. This field is known as the magnetic field
ifestation. It"operates through "a w f m T i f triune in m an ' and is in actuality the meeting or m ating place of the two
o f a Cosmic Keyboard o f ^Lxtv S J armonies b y means polarities.
periods,Aneach period consisting of fivToVavesW o 1 twelve
lw ! r UPS i On the immaterial plane the elements are in reverse, o rd e r;
each. inte?estin<r Qn^ -n / <>craves oi notes th at is, the nucleus will have the negative polarity and the
that each j S r f f f & S ? ^ " * - outer wall and environs will have the positive polarity, bu t the
tave b eg in n in g with the S ig n o f AiTes 16 first oc' 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
ending with trillions of vibration* t y% T \? Sk elj Now
> and dorm ant state aw aiting the proper conditions for awakening
Octaves constitute not onlv touPs oV tw elw t l laSt key* th at are necessary for the growth, assimilation, and reproduc
of m anifestations. Thus the first ten f but S ^ p s tion of the cell. It has crystalized within it,self all the charac
sations of feeling and heirino* 4taves produce the sen- teristics of form er unions in previous generations and in e a ch
may be felt and" even seen anZ those^ ^ 10118^ m^tion which successive manifestation blends in the additional eharaeteristicN
* Sive different - of the. present union, thereby establishing the conditions a n d
Sixty octaves o f the Cosmic Keyboard. n tlm)ughcrat the qualities of heredity. This union of the. nucleus with the c o m
SSE ous, in moie understandable language mav bp Qsiiri f ^ 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 ,
mva is what makes evolution possible.
an infinity of waves traveling at V i f f e r ^ ^ a t e ^ n / mai? er' ^ O
rate characteristic of a special phase of m aS estatio n ^ W ^
these waves, traveling with the same s n ^ +i Wlf,,m 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
selves, are to be found those particles of Nm W&Ves thcm' 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
grouped together according to specific' n , m W W?,ifib> 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
make cognizable all manner of S i*ill v e h i c l e o r tool o f llm n o i i I h n It, manifoNt* on Mm m r t h pl nt m.
T i m nhJtwMvt* mind i i i u n I i meeaaarl l y Im wIIInIi In p u r pone, but
172
17)1
 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 n t o l o g 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
174
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 11 c 1 1 they
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
(^0CT~6CS.
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 righ t
b len d in g of the humble, the noble, the m agnetic traits that ch ar
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 i o 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.
175
 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 p ertains 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
particu lar personality. Personality reveals the tru e psychic
identity 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
spiritu 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
17(1
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 un 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 l a s t i c 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 o l a r i t 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 than 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 wiliul-
nunn 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
177
 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, but th a t he be given L ight and understanding
of the Laws involved in the granting of the p rayer and of the
consequences to accrue from its fulfillment. Next, the mystic
assures himself th at his p ray er 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 right to ask for these when we desire them in order th at we
become better 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 p rayer 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 prayer will be fulfilled we express our thanks for the
fulfillment, for spiritually it IS A LR E A 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 g ran t 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 dard of the Creator, because it is a prayer the grantin g 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 p ro
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
178
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 i n 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 th eir 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 th at 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^e feel are
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 k y c ik m <()<;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 n o ii I, 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
m

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 l ig io n T he knowledge of Cod and God's ways leads to a
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 p ortant point w ith tru e
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
I M()
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.
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
Sh e k in a h (pronounced usually in the Occident as sheh-
k 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 wo r k .
1H!
 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 i s 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 curren t 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 Personality.)
. 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.
1S2
T
T iir . K A n : iitics g e n e r a l l y u s e d to m e a n a n y s y s t e m o l h e a l i n g
n r me! h o d f o r t h e a l l e v i a t io n o f p a i n a n d p h y s i c a l s u f f e r i n g .
T h e a n c ie n ts , h o w e v e r, use d th e w o rd in a m y s t ic a l se nse a n d a
b ra n c h o f th e R o s ic ru c ia n s in E g y p t w a s k n o w n as th e T h e ra -
p e u t i. T h is w a s a b r a n c h o f the a n c ie n t O rd e r, w h ic h a t t h a t
t i m e u s e d v a r i o u s n a m e s i n d i f f e r e n t l a n d s so a s t o 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 rk . T h e sa m e o rg a n iz a t io n w a s k n o w n
as th e E ss e n e s in th e H o ly L a n d , a n d re se a rc h e s in th e p a s t
c e n t u ry h a v e re v e a le d th e f a c t t h a t th e T h e ra p e u t i, E ss e n e s a n d
o t h e r s im ila r o rg a n iz a t io n s w e re a p a r t o f th e E g y p t i a n m y s t e ry
s c h o o ls , o r a r c a n e s c h o o ls , i n w h i c h t h e R o s i c r u c i a n o r g a n i z a t i o 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 r m is g e n e r a l l y u s e d t o i n d i c a t e t h e c o n
d i t io n c a lle d d e a t h i n m o d e rn t im e s , b u t s in c e t h e re is n o d e a t h
i n n a t u r a l l a w , a n y m o r e t h a n t h e r e i s i n t h e s p i r i t u a l o r so -
c a lle d s u p e rn a t u r a l, th e t e rm is n o t o n ly e rro n e o u s b u t a b so
lu t e ly c o n tra d ic t o ry . T h e g re 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 i m e w h e n d e a t h is s u p p o s e d t o o c c u r is , a f t e r a l l , a m e r e t r a n s i
t io n a n d t r a n s p o s i t io n o f th e v a r io 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 i t i o n c o n s is t s o f s e p a r a t i o n o f
t h 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 t h e
c o n s t ru c t iv e p ro c e ss e s o f th e p h y s ic a l b o d y w h ic h h a v e b e e n
h o l d i n g t o g e t h e r t o so m e d e g r e e t h e m a t e r i a l e l e m e n t s c o m p o s
in g it , p e r m i t 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 t h e se e le
m en ts' b e g i n t o s e p a r a t e a n d r e t u r n t o t h e i r p r i m a r y f o r m o f
liv in g m a t t e 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 ic a l a n d s p ir 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 is 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 i c a l t e r m , a n d t r a n s m u t a t i o n m a y b e m e n t a l , a s w e l l ^a s
p h y s ic a l, a n d c a n b e s p ir i t u a l in a b ro a d sense . T r a n s m u t a t io n
m e a n s t h e c h a n g in g o f t h 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 t h e v i b r a t o r y e x p r e s s i o n o f a s p i r i t u a l m a n i f e s t a t i o n so
t h a t t h e m a n if e s t a t io n o r e x p r e s s io n is d if f e r e n t a f t e r t h e
change. T h e a n c ie n t R o s ic r u c ia n s c la im e d t h a t i t w a s p o ss ib le
t o t r a n s m u t e t h e b a s e r m a t e r i a l s i n t o t h e m o r e r e f in e d a n d
t h e y d e m o n s t ra 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
t h e ' m a t e r ia l o r c h e m ic a l w o r ld b y t h e t r a n s m u t a t io n o f g ro ss
m e t a ls i n t o g o ld o r p l a t i n u m , b o t h o f w h i c h r e p r e s e n t a h i g h e r
a n d m o r e r e f i n e d e x p r e s s i o n , b u t t h e y a ls o c l a i m , a s w e d e m o n
s t ra t e t o -d a y , t h a t th e h ig h e s t d e m o n s t ra t io n o f t r a n s m u t a t io n
a n d t h e m o r e i d e a l , p r o f i t a b l e a n d n o b l e d e m o n s t r a t i o n is t h a t
w h ic h o c c u p ie s o u r g re a t e s t a t t e n t io n i n t h 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 is is t o t r a n s m u t e t h e b a s e r e le m e n ts o f o u r
p h y s i c a l n a t u r e s i n t o t h e h ig h e s t , i d e a l e x p r e s s i o n s a n d t o t r a n s -
183
mute our desires and thoughts into living sp iritu al ideals. V i t a l L i f e F o r c e This term is fully explained in the lec
Thus all of us are striving to become true alchemists and dem tures and teachings of the various Grades and refers exclusive
onstrate the real a rt of transm utation. 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
u moment of transition. I t has naught to do w ith spirit energy,
which pervades all space and which does rem ain in the hum an
U n iv e r s e This word is significant to a mystic because it in
body and active after transition, and which also exists in all
dicates the Cosmogony of one cell and if the word is w orthy of living m atter, whether conscious or not. The vital life force is
being used at all it should be used to indicate th at all th at ex from the same source as all energy but is of a distinct and d if
ists is a universe or within one great cell, the Macrocosm, a rep ferent rate from that which constitutes spirit energy and soul
lica of the smallest cell, the Microcosm. The ancients tau gh t
th at there was but one earth, one cellular world, one sun, the energy.
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 e r s a l 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
V e s t a l V i r g i n 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.
184 185

SOME I N T E R E S T I N G Q U E S T I O N S
OFFICIALLY ANSWERED
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 Manual. 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 fratern ity .
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 aun dry 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 der 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 for
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 Rosi-
crucian 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 naugh t b u t the kindest feelings for the F el
lowship, but it is not a p a rt of the International 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 ad ju nct 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 he 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* ,<*
IHi
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 part 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 natu 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 Rosicni-
cians acknowledge the Divine Selection of the. Master Jesus as a,
special Messenger and Representative of the Cod-head. In non-
C hristian countries a very sim ilar altitude is held by 1he Rosi
188
crucians, except th at the Son-ship of Jesus is considered as
having been attained through worthiness and preparation 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.
ARE ALL S E E K E R S W O R T H Y f
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 ring
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.
I HO