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ANCIENT MYSTICAL ORDER ROSAE CRUOS
O CTO BER 1 9 2 3 P R IC E 2 5 C ents
OFFICIAL MONTHLY BU LLET IN O F THE ANCIENT AND M YSTICAL O R D E R R O SA E C R UCIS
Vol. II. No. 3
O C TO BER 1923
H IS T O R Y O F T H E F iR S T A M E R IC A N R O S IC R U C IA N S A S tr a n g e S to r y o f F a c t s R e v e a lin g th e R e m a rk a b le A c h ie v e m e n ts o f S o m e of th e F o u n d e rs o f T h is R e p u b lic By H . S p e n c e r L e w is, F . R . C . Im p e ra to r f o r N o rth A m e r ic a C o p y rig h te d 19 2 3 b y H . S. L e w is IN T R O D U C T IO N
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T h e re m a rk a b le in cid en ts w h ich fo rm th is s t r a n g e sto r y a r e ta k e n fro m h isto r ic a l fa c t s a n d w ith o u t m a k in g d istra c tin g re fe re n c e s the so u rc e s o f h isto ric a l in fo rm a tio n a r e giv en w h e re v e r it se e m s n e c e ss a r y . H ere we h a v e th a t w hich fiction co u ld n ot d u p lic a te even w h en e x p r e s s in g th ro u g h th e m in d o f th e m o st v e r sa tile im agin atio n . S o m e o f the m o st p ro m in en t c h a r a c te r s in th e e a r ly e sta b lish m e n t o f th e A m e r ic a n R e p u b lic a r e in \o lv e d ; m an y of th e m o st v ital p rin c ip le s la id dow n a s th e fo u n d a tio n fo r th e e r e c tio n o f su c h a R e p u b lic a r e show n to b e o f R o sic ru c ia n o r ig in ; an d a n u m b e r o f A m e r ic a ’ s fa m o u s in stitu tio n s a r e t r a c e d to th e p io n e e r w o rk o f th e se first A m e ric a n m y stics. T h is is the first tim e th at th e c o m p le te sto ry h a 3 b ee n p re s e n te d in a u th e n tic fo rm . It h a s re q u ir e d se v e ra l y e a r s in re se a r c h , c o rre sp o n d e n c e , in v e stig a tio n b y a n u m b e r o f d e p e n d a b le h e lp e rs, th e c o p y in g a n d tr a n s la tin g of m an y re c o rd s an d m a n u sc rip ts, th e p e r s o n a l v isits to a n u m b e r o f a r c h iv e s a n d th e te d io u s v e r i ficatio n o f p riv a te ly o w n ed re c o rd s. M an y o f th e r e c o r d s r e fe rre d to a r e n ow in th e p o s s e s s io n o f th e a u th o r a n d o th e rs w ill b e tra n sfe rr e d to th e A M O R C L ib r a r y w ithin a few y e a r s , w h ile m o st o f th e o th e r r e c o r d s a r e w ell p re se rv e d in N a tio n a l o r S ta te a rc h iv e s in th is co u n try . C H A PTER ONE T H E IN C E N T IV E O th o ro u g h ly a p p r e c ia te th e m o tiv e s w hich lea d th e B ro th e rs R. C . to le a v e E u ro p e a n d co m e to A m e ric a a t the c lo se o f th e seven teen th ce n tu ry , w e m u st h a v e a fa ir p ic tu re o f th e c o n d itio n s e x istin g in E u r o p e a t th at tim e. In the y e a r s 1 6 1 4 a n d 161 5 th e re a p p e a re d in G e rm an y th e o p en p r o p a g a n d a of th e R o sic ru c ia n F ra te rn ity in th e form o f se v e ra l b o o k s, ch iefly ‘ "The F a m a F r a te r n ita tis.” By m an y th ese b o o k s w e re co n sid e re d a s m e re a tte m p ts on th e p a r t o f th e a u th o r to sta rt a new re lig io u s m o v e m ent, a n d even to th is d ay th e se b o o k s a r e co n sid e re d by so m e a s the first fo u n d atio n sto n e s fo r th e O rd e r. T h e re is p ro o f, h ow ever, th a t in 1 6 1 0 , a sm a lle r b o o k on the sam e su b je c t w a s issu ed a n d c irc u la te d p r iv ately , an d th ere a r e so m an y re fe re n c e s to th e B reth re n o f the R o sie C r o s s in old b o o k s on m y sticism , th a t to sta te w hen th e O rd e r first a p p e a r e d in G e rm a n y is bey o n d the ab ility o f th o se w ho lo o k m e rely u p o n the p u b lic re c o rd s. But th at the O rd e r e x iste d in oth er lan d s is too w ell know n to n eed e x p la n a tio n h ere. T h e b o o k s re fe rre d to a b o v e a n d issu e d in G e rm an y w ere w ritten an d d istrib u ted u n d e r th e n am e of Jo h a n n V alen tin e A n d re a . T h is is an im p o rta n t p oin t an d it is well to h av e it cle arly a p p re c ia te d . A n d re a w a s born in H e rre n b u rg in 1 5 8 6 . A fte r c o m p le tin g a th e o lo g ica l ed u c a tio n a t T u b in g e n he o b tain e d e c cle siastic a l p re fe rm e n ts in th e P ro te sta n t ch u rc h o f his n ative co u n try . H e ev en tu ally b e c a m e C h a p la in to the C o u rt a t S tu ttg a rt w h ere, in 1 6 5 4 , he p a sse d to the h igh er realm s. H e w as rep u ted to b e on e of th e m ost learn ed w riters o f his tim e on the su b je c t of th e o lo g y an d th e p rin cip le s o f divine w isd om . T h e re is on e p oin t re g a rd in g his life, h ow ever, w hich is seldom m ention ed. H e w a s re late d , th ro u gh the m a rria g e of his im m ediate fo rb e a rs, to the fam ily o f S ir F ra n c is B acon o f E n glan d . A t th is tim e th e L u th era n C h u rch w as p a ssin g th ro u gh a p erio d of sev ere criticism , all of w hich ce n tre d a r o u n d th e b a s ic p r in c ip le s o f th e o lo g y . M an y w e re th e th e o lo g ia n s w h o w ro te e s s a y s c o n d e m n in g o r c r itic isin g th e L u th e r a n C h u r c h , a n d a m o n g th em w e re J o h a n A rn d t, w h o w r o te a n d p u b lish e d a b o o k en titled T r u e C h ristia n ity , J a c o b B o e h m e , th e fa m o u s sh o e m a k e r- p h ilo so p h e r, a n d Jo h a n n V a le n tin e A n d re a . A t th is tim e a lso S ir F r a n c is B a c o n h a d c o m p le te ly o r g a n iz e d the E n g lish O r d e r o f th e R o se C r o s s F r a t e r n ity a n d a s Im p e ra to r o f th e R o sic r u c ia n O r d e r t h r o u g h ou t th e w o rld , w a s v e ry b u sy w ith th e o r g a n iz a tio n o f o th e r b ra n c h e s in v a r io u s E u r o p e a n c itie s. H is b ro th e r, A n th o n y B a c o n , w a s h is r e p re se n ta tiv e a n d a g e n t on the C o n tin e n t, a n d S ir F r a n c is a ls o m a d e se v e ra l t r ip s to F ra n c e , G e rm a n y , Italy a n d S p a in in b e h a lf o f th e re b u lid in g o f th e O rd e r. P a r t o f S ir F r a n c is B a c o n 's p la n s, a s r e v e a le d in so m e o f h is w ritin g s, w a s to e sta b lish a st a ff o f c o w o rk e rs to b e a su p re m e co u n cil fo r th e O r d e r a n d a t th e sa m e tim e to c o n stitu te h is c irc le o f g r e a t w r ite r s w h o w o u ld co n trib u te , u n d e r u n k n o w n o r fic titio u s n am es, le a rn e d b o o k s re v e a lin g th e e s se n tia ls o f th e te a c h in g s o f th e R o sic r u c ia n s o r to in te re st th o se w h o w ere d e sira b le a s m e m b e rs. T h is g r e a t p la n w a s s u c c e ssfu lly w o rk e d o u t a n d it a c c o u n ts fo r th e m an y str a n g e b o o k s on m y sticism a n d m y stic a l th e o lo g y w h ich w e re p u b lish e d in th e la tte r p a r t o f th e I 7th c e n tu ry b y u n k n o w n o r k n o w n w rite rs. H o w ev e r, th e w ritin g s a n d p re a c h m e n ts o f Jo h a n n A n d re a a ttr a c te d th e a tte n tio n o f A n th o n y B a c o n a n d w h en S ir F r a n c is v isite d G e rm a n y h e sp e n t so m e tim e in th e c o m p a n y o f th e y o u n g A n d re a a n d fin d in g th a t his v iew s o f re lig io u s th o u g h t w e re m y stic a l in te n d en cy , p la n n e d th a t th e p r o p a g a n d a w o rk o f th e O r d e r in G e rm a n y sh o u ld b e issu e d in A n d r e a s ’ n a m t. W h eth er S ir F r a n c is w ro te all o f th e m a tte r c o n ta in e d in th e th re e o r m o re b o o k s a n d p a m p h le ts issu e d in A n d re a s' n am e o r n ot, is n ot d efin itely k n o w n . S o m e o f the sta te m e n ts co n ta in e d th e rein a r e lik e th o se p r e v io u sly issu e d b y A n d r e a a s c ritic ism o f th e L u th e r a n th e o lo g y , a n d y et th ey a r e a ls o m u ch lik e w h at B a c o n w rote. H o w ev e r, so m e o f th e p a s s a g e s in th e F a m a
In F ra n c e , H o lla n d an d E n g la n d the w ork w as b ein g c a rrie d on in a sim ilar m an n er. Given a s a term of ridicule, P ietism even tu ally b e c a m e a nam e of h on or a n d s tr a n g e sig n ific an ce to those who c o m preh en ded. But it w a s not u n iv e rsally ad o p te d . In H ollan d m ost o f the g r o u p s used th at n a m e while the o th e rs used v a r io u s n a m e s, so m e even u sin g the term Brethren R. C . In E n g la n d v a r io u s n a m es, in clu din g Pietists, w e re used, but in all c a s e s the g r o u p s w ere un der one go v e rn m e n t, g iv in g the s a m e te a c h in g s a n d directed b y the s a m e chief— S ir F r a n c is B a c o n . A lth o u gh F r a n c is B a c o n h a d p a s s e d on to a n o th e r realm in 1 6 2 6 , he h a d m a d e p r o p e r an d a d e q u a te p la n s for th e s u c c e ss fu l co n tin u atio n of his w o rk a n d for m an y y e a r s he w a s the d ire c to r u n seen of the activ ities of the R o sic r u c ia n s , ju s t a s to d a y his soul directs the w o r k th r o u g h c h a n n e ls e sp e cia lly ch o sen fo r the end in view. T h us, in a few w o rd s w e h a v e the im p o rta n t fa c ts re v e a lin g the co n d itio n s w hich existed in E u r o p e a t the clo se of the sev en tee n th c en tu ry a n d a t the b e g in n in g of th e eigh teen th . W e find th at betw een the y e a r s 1 6 1 0 a n d 1 6 1 6 A n d r e a p u b lish ed an d circu lated his fa m o u s R o s ic r u c ia n M a n ife sto e s in the F a m a F ra te r n itita tis a n d o th e r sim ilar b o o k s, while Boehm e w ro te a n d p u b lish e d his A u r o r a a n d so m e other m a n u sc r ip ts r e v e a lin g the d o c trin e s a n d p rin cip le s of the te a c h in g s. D u r in g this s a m e p e r io d g r o u p s w ere b ein g ra p id ly fo rm ed , o rth o d o x religion sev erely criticised, a g e n e ra l ten d e n cy to w a rd m y stic al stu dy w a s d e v elo p in g a m o n g le a rn e d m en a n d w om en , sec ret m eetin gs w e re b e in g held to e v a d e a n d av oid the p e rse c u tio n s o f the C h u r c h , b oth P ro te sta n t a n d R o m a n C ath o lic, a n d in E n g la n d th e g r e a t in tern atio n al h e a d q u a rte rs o f the R o s ic r u c ia n O r d e r w ere activ ely e n g a g e d in th e su c c e ss fu l p ro m u lg a tio n of the frate rn ity un der th e le a d e rsh ip o f the Im p e ra to r, S ir F ra n c is B acon. W e n eed only the life of J a c o b B oeh m e to see how b itte rly the P ro te s ta n t C h u r c h cou ld p e rse c u te those w h o held m o re lib eral o r a d v a n c e d th o u g h ts than its n a r r o w c r e e d s p e rm itted , to realize w h at religious p e r se c u tio n m ea n t. W e n eed only the publicly r e c o r d e d re su lts o f the iss u a n c e of A n d r e a ’s b o o k s to realize w h at a n effect the a n n o u n c e m e n t of the R o se C r o s s fra te rn ity h a d u p o n the a d v a n c e d th in k ers of the d ay. W e n eed n o th in g m o re elo q u e n t of the p o ssib ilitie s o f the O r d e r in its intellectual sen se at th a t tim e th an the re c o rd o f the w o rk do n e by Sir F r a n c is B a c o n , a s told in his ow n w ork s, to see how q u ick ly , ferv en tly a n d glad ly the le a d in g m in ds of the E u r o p e a n C o n tin e n t c a m e to his side to form the great sch o o l o f w rite rs a n d te a c h e rs fo r the p r e p a ra tio n of the m a tte r to b e given to the m a ss e s outside of the stu d y g r o u p s. B o e h m e a n d B a c o n h a d p a ss e d on to h igh er re alm s in 1 6 2 4 a n d 1 6 2 6 , a n d A n d r e a follow ed in 1654. In 167 5 we find F r a n c k e at the h e a d of the w ork in G e r m an y, s u c c e e d in g S p e n e r, a n d w e find the w o rk well e sta b lish e d with institutions, a c a d e m ie s, o rp h a n a g e , a u n iv e rsity with s e a t s o f le a rn in g s in the m ystical arts, m a n y h u n d re d s o f stu d y g ro u p s, m issio n s in m an y cities, a n d all th e se m y stics lo o k in g fo rw a rd to the c o m in g o f the y e a r 1 6 9 4 , the 108th y e a r since 1586, th e y e a r th at A n d r e a w a s b o rn a n d the y e a r when B a c o n , 25 y e a r s old a n d a s a b e n c h e r in G r a y s Inn, first c o n ta c te d the w o rk o f the old O r d e r a n d e sta b lished the first g r o u p o f p ro sp e c tiv e stu den ts for the new O r d e r R. C . T h e p e r io d s o f 10 8 y e a r s each had a lw a y s b een sign ifican t in the an cien t O rd e r, and, a s w e shall see, they re p re se n t a p sy ch ic cycle o r rebirth fo r the O rd e r.
an d o t h e r b o o k s a r e u n d o u b ted ly B a c o n ’ s, for B a c o n r e f e r s to them a n d r e p e a ts them in so m e of his a c k n o w le d ge d w o rk s. O n the o th e r h a n d J a c o b B o e h m e w a s ju st a s activ ely in tere ste d in the criticism of the C h u rc h a n d u n d o u b te d ly w ro te a n d issu ed m o r e m a tte r of a m y stic al n a tu re th a n A n d r e a . B o eh m e, w a s in fac t, a m ystic a t h e a rt a n d w a s a t this tim e e x p e r ie n c in g th o se m y stic a l re v e la tio n s k now n a s Illum in ation s, a n d the p r in c ip le s th u s re v e a le d w ere set dow n by him a s an o u tlin e fo r a new sch o o l of m y stic a l p h ilo so p h y . H e, too, in tere ste d B a c o n a n d finally b e c a m e o n e of the B a c o n - R o sic r u c ia n sta ff of w rite rs a n d te a c h e rs. T h e in fluen ce o f A rn d t, B o e h m e, A n d r e a a n d o th e rs b r o u g h t into the fold o n e o th e r g r e a t G e r m a n th e o lo g ia n , P hilip J a c o b S p e n e r . H e w a s b o rn a t R a p p o ltsw e ile r, in A l s a c e , on J a n u a r y 13, 1 6 3 5 . H e w a s still a y o u n g m a n w h en he un ited in th e A rn d tB o e h m e - A n d r e a - B a c o n m o v e m en t. It is to this m a n a n d A n d r e a th at w e m u st tu rn o u r a tte n tio n now, fo r w e will find th e m the fo u n d a tio n o f th e g r e a t m o v e m en t t o w a r d A m e r ic a . B o e h m e ’ s w r itin g s w e re the first giv en to the p u b lic w hich c o n ta in e d sufficient p rin c ip le s o f th e m y stic a l p h ilo so p h y to e n a b le stu d e n ts to c o n ta c t the re a l law s a n d id e als held b y th e se R o s ic r u c ia n s . A s a resu lt g r o u p s of s tu d e n ts w e re fo r m in g in v a r io u s cities a n d h a m le ts fo r the p u r p o s e of stu d y in g h is w ritin gs, w h ich w e r e a t first in m a n u s c r ip t fo rm o nly. S o w e find, a r o u n d th e y e a r 1 6 7 0 - 7 5 , m a n y g r o u p s o f B o e h m e s tu d e n ts, m e e tin g in se c re t a n d g iv in g to th eir g r o u p s v a r io u s n a m e s , r a th e r to c o n c e a l th a n re v e a l, th eir R o s i c r u c ia n c o n n e c tio n . Into o n e o f th ese g r o u p s cam e Spener. F o llo w in g the p la n then a d o p te d , S p e n e r a g r e e d to o p e n his h o m e to a g r o u p of stu d e n ts wKiTe" h e b e c a m e th e ir te a c h e r. It w a s a t this tim e th a t a p e c u lia r n a m e w a s given to th e se stu d e n ts a n d th e ir g r o u p s . T h e o r t h o d o x c h u rc h m e n le a r n in g th at S p e n e r h a d b r a n c h e d off into a m y stic a l a n d sin c e re ly d e v o u t stu d y of m y stic a l th e o lo g y , s o u g h t fo r a n a m e o f rid icu le fo r his stu d e n ts, a n d hit th e v e r y d e sc rip tiv e te rm , “ P ie tis ts ” o r the “ M ost P io u s O n e s .” E v e n tu a lly S p e n e r ’ s h o m e c a m e to b e c alle d T h e C o lle g ia P ietatis. S in c e th e se m y stic s d e sire d n a m e s w h ich w o u ld c o v e r th e re al n a t u r e o f th eir w o rk , a n d sin c e th e n a m e P ie tist a p t ly d e s c r ib e d th eir in ten ts a n d p r a c t is e s , th e n a m e w a s to le r a te d o r p e r h a p s a d o p te d a n d b e c a m e a g e n e r a l title t h r o u g h G e r m a n y fo r the a s s e m b ly of th e B o e h m e , A n d r e a , S p e n e r g r o u p s. O n e of the e a rly c o n v e r ts to the te a c h in g s in the S p e n e r h o m e w a s A u g u s t H e r m a n n F r a n c k e , a n o th e r lib e ra l th e o lo g ia n , a n d h e a ss iste d in fo u n d in g a g r o u p in L e ip s ig . T h i s F r a n c k e b e c a m e a v a lu e d a n d e n th u s ia s tic w o r k e r fo r the R o s ic r u c ia n m o v e m en t, ev e n to the ex ten t o f fo u n d in g a n a c a d e m y a n d o r p h a n a g e in c o n n e c tio n w ith the m o v e m en t, a t H a lle ,— in sti tu tio n s w h ich re m a in a c tiv e to this d a y a n d w h ich will h a v e m u c h to do with the sto ry b e in g told. But F r a n c k e a tta in e d this p o w e r only a f t e r h a v in g b een se v e r e ly c riticise d in L e i p s ig b y the o r th o d o x c le r g y m en a n d w a s fo r c e d to le a v e the city w ith his t e a c h in gs. S p e n e r died in 1 7 0 5 , a n d it n a tu ra lly fell to the lot o f F r a n c k e to t a k e his official p la c e a s G r a n d M a ste r o f the R o s ic r u c ia n (P ie t is t ) O r d e r in G e rm a n y . H a v in g e sta b lish e d c h a ir s fo r the stu d y o f th ese m y stic p rin c ip le s a t his new u n iv ersity at H alle, F r a n c k e m a d e h is h e a d q u a r t e r s th ere. F ro m h ere the w o rk s p r e a d t h r o u g h o u t N o rth a n d M iddle G e r m a n y a n d the first n o n -c a th o lic m issio n s esta b lish ed in E u r o p e fo r the stu d y a n d p r o m u lg a tio n of re lig io u s th o u g h t w ere fo u n d e d by F r a n c k e a n d his a ss ista n ts a s testified to by all h isto rie s of the P ro te sta n t M issions in G e rm a n y . T h e first of such m issio n s w ere sta rte d at Z ie g e n b a lg a n d H alle. A s he g r a d u a te d his stu d en ts he a ssig n e d th em w o rk in v a r io u s c en tre s a n d in a few y e a r s the s tr a n g e , m y stical te a c h in g s o f B oeh m e, m odified by A n d r e a a n d su p e rb ly e x p r e s s e d or illum inated with p a s s a g e s by B a c o n , w ere b e in g S E C R E T L Y stu died in h u n d ie d s of h am lets in G e rm a n y .
A A A
CHAPTER TWO THE CONCEPTION OF THE JOURNEY
D u r in g the p e rio d o f 1 6 1 0 to 161 6 S ir F ra n c is B a c o n w ro te o r issued his g re a t a n d m y ste rio u s R o si c ru c ia n b o o k — “ T h e N ew A tla n tis.” In 1607 the first E n g lish colo n y to settle in A m e r ic a w a s p lan ted in Ja m e sto w n , V irg in ia , by w hat w a s know n a s the L o n don C o m p a n y . T h e re p o r ts fro m these settlers b e c a m e of intense interest in L o n d o n a n d B aco n especially
T H E T R IA N G L E
showed keen interest in the possibilities of the new continent. T o him the great unknown continent, rich in all the things needed to build a great nation, p ro m ising freedom from the limitations and old ideas of Europe, suggested the ancient Atlantis where a similar freedom contributed to the advancem ent of a nation long forgotten. H e w as inspired to write the New Atlantis and to m ake the country of his story a land where Rosicrucians— mystics and conservative relig ious students— would organize again the temples and mystic orders as existed in the old, lost Atlantis. The book was taken seriously by the m em bers of the Rosicrucian O rder in Europe and by others it w as considered a m ere fanciful tale; but, the mystics saw in the story a prophecy, or a prediction, and at least a suggested plan; and for years there was much talk about carry in g out Bacon’s plan for a rebirth of the old Atlantis. A s the year 1694 approached, the realization that it w as to be the year of another rebirth of the O rder dawned upon the consciousness of all the m em bers in the various groups and many were the speculations a s to what would be done or signally accom plished in that eventful year. Many of the mystical books written prior to 1694 contain references to the com ing millenium of the Order— the day when the old order of things would end and the new order begin again, after the passing of the 108 years. Finally a means toward fulfilling the expectations of the great New Y ear w as suggested by one Ja c o b Isaac V a n Bebber, who lived in Crefeld on the Rhine near the border of Holland. He w as one of the most en thusiastic m em bers of one of the German Rosicrucian Study Groups. He too had become dissatisfied with the Lutheran Church in its period of transition from intolerance to dogmatism and found greater inspira tion in two courses of study and worship— the R. C. G roup and the newly formed Q uaker Church. His biography as published by former Governor of Penn sylvania, Mr. Pennypacker in the Pennsylvania M aga zine, Vol. IV., is intensely interesting. A man of wealth and great intellect, he found the Q uaker Church and its teachings regarding the Inner Light suited for his Sunday worship, while he studied deeply of the mystic lore in the R. C. Group on other days. He too knew of the importance of the year I 694, and he had read B acon's New Atlantis with understanding. T o him it seemed that there was but one way and but one place to find the rebirth of the O rder in 1694 in the new country across the Atlantic. A t this point we must refer to the propaganda being carried on by William Penn. The history of his connection with the Q uaker movement is of little interest and perhaps no importance here, but he was related to the Rosicrucian movement in both a direct and indirect manner. It was in I 680 that King Charles of England signed a parchment m aking William Penn Governor and p ro prietor of land in America. Penn was then 36 years of age. “ Sylvania'’ was th e name chosen for the domain of Penn, and when the charter was being signed the K ing laughingly referred to it as Penn’s Sylvania. The name seemed appropriate, and against the strongly expressed objections from Penn the paper was altered by the King and the land given the permanent name, Pennsylvania. Penn had the right to dispose of some of this land for colonization purposes and he proceeded to dispose of it by sale to those in Europe who would promise to abide by the form- of government he proposed to establish. Penn had also interested himself in the teachings of the Rosicrucians, as is proven by some of his writings, some of his correspondence and some historical docu ments. He visited Holland and Germany three times, a s we know, and he became a student of Boehme's writings, and in some of Penn's correspondence he refers to Boehme as his Master in the art and law of divine wisdom. Even Fox, the Quaker leader, acknowl edged his indebtedness to the teachings of Boehme. In his visits to Holland he spent much time in A m s terdam with one Gichtel, the devoted editor of
Boehm e’ s w orks and his official guardian of the mystic writings. Gichtel was then a Ma ster of one of the Rosicrucian G ro u p s m eeting in the Pious Tem ple of the Rose Cross, a s they boldly named their meeting place. Penn discussed with Gichtel the plans he had for the colonization of Pennsylvania and Gichtel in terested the P rincess Elizabeth (g ran d d au gh ter of Jam e s 1, and A b ess of H erford in Westphalia, G er m an y) in the work of her interest in Rosicrucianism . L ater Princess Elizabeth wrote a letter to Penn, a letter which for various reasons is preserved in the British Museum, in which the Princess says of the plans between Gichtel and Penn: “ Gichtel has been well pleased with the conferences between y o u ." D uring his second trip to Holland and alon g the borders of the Rhine, he met V an Bebber and visited at his home for two weeks. H ere V an Bebber confided to Penn his idea regarding the Rosicrucian rebirth in 1 694 in the new A m erica and this talk resulted in V an Bebber buying from Penn on June I I, 1683, 1000 acres of the land in Pennsylvania. It w as distinctly understood, a s the records show, that the land was not to be used for speculation but for colonization. Precisely four years later, in 1687, V an Bebber with his family arrived in A m erica and settled on the land they had purchased from Penn; but before leaving Europe he had met most of the organizers of the proposed movement to A m erica which he had fostered and laid the foundation stone in the following manner. First he submited to the Suprem e body in England his plan of having some of the leading w orkers in the Rosicrucian O rder in Holland and Germany sponsor the move to Am erica, and secondly to select from their number those who were to go and create a mystical colony in Penn’s lands. He volunteered to go first and determine the fitness of the move, and then, if all was well, to donate the necessary land. The suprem e body in England approved of the plan, having in mind Bacon’s project of the New Atlantis; and it offered to assist the prom otors in securing p a s sag e to the new world. With this help promised and secured further plans for the colonization were made quietly through Germ any and Holland while Van Bebber made his way to A m erica and settled there as a wealthy farmer, and finally becam e one of Phila delphia’s “ high m erchants.’’ Enthusiasm over the proposed movement to Am erica must have been high, and the intensity of it is in dicated in the events which immediately followed Van Bebber’s offer of help. V arious Council meetings were held in sections of Germany and Holland and great care was being exercised in the selection of those who should go to the.new land to found this important colony. From the records it is shown that the following definite plans or purposes for colonizing in Am erica were deci ded upon at once: 1. To establish the Rosicrucian Order or Brother hood in America, “ where the Eagle spreads its wings’’ a s predicted in many ancient m anu scripts. This to be not later than the vear I 694, the year of the rebirth for the Order. 2. T o establish a colony there of Rosicrucians upon a communal basis, with absolute religious freedom, along with freedom for the mind, body and soul. 3. To establish not only a Temple for Rosicrucian ceremonies and secret work, but an academ y for the general instruction of all outside the colony and a school of theology to spread the right religious principles throughout America, ordain clergymen and assist in the establishment of churches for religious worship. 4. To found and establish a school for children where they could be properly taught the truths of God and nature. 5. Only those who were masters and experts in various subjects, arts and sciences as well as trades, would be taken on the first boat to the new land. Now we will follow Van Bebber to America and view with him the situation in the new world.
IM P O R T A N T A N N O U N C E M E N T T h e National Service D epartm ent
th an ks from the Broth er's wife assu rin g us that the Brother w as able to be up and expressed his a p p r e c ia tion. It w as unusual to get such a telegram , because so often one fo rg ets to be a s hasty in thanking a s in a sk in g ; but the c ase illustrates the possibilities that a r e within the reach of all o u r members. U se the National Service D ep artm en t! Y our letters will be an sw ered prom ptly by a staff devoted to that w ork alone. O u r Im perator h as authentically stated that he will give m any of the c ases his general su p e r vision and will guide an d direct the others in th eir activities for the D epartm ent. F ro m month to month we will refer to m atters p e r taining to this D ep artm en t in T h e T rian gle. A d d re ss all letters in this m an n er: National S e r vice D epartm ent, 1255 M arket Street, San Fran cisco, C aliforn ia, U. S. A.
F T E R m any m onths of p lan nin g and a r ran g in g we have a t last launched an oth er help for our m em bers an d wish to b rin g it to the attention of all m em bers now. First we tried it with the m em bers of the National R. C. L o d g e only, in ord er to test the plan and its detailed operation. So su ccessfu l has it beco m e that there is no lon ger an y reason for limiting its field of usefulness. In brief, the Service D ep artm e n t is for the p u rp o se of brin g in g into c o rresp o n d en c e those m em bers of the O r d e r who a r e in terested in sim ilar su b je cts or w h ose desires a re sim ilar; and, secondly, to render p e rso n a l help to those m e m b e rs of the O rd e r who have p ro b lem s to solve, conditions to meet, health to regain, strength to obtain, a d vice to a c t u pon in a critical condition, or assista n c e in m asterin g som e test. T h o s e who wish to c o rre sp o n d with oth er m e m b e rs in an y p a rtic u la r city or state of this country, o r in an y foreign cou n try fo r the sa k e of m u tu al interest in so m e su b ject, su ch a s farm in g , bee raising, p ou ltry raising, m usic, chem istry, art, sc ie n c e o r business, a re invited to send a letter sta tin g on w hat su b je c t they w ould like to c o r r e s p o n d ; or if they a r e in terested in so m e locality an d w ant to know of that lo cality ; state the city o r state p refe rre d . T h o s e w ho ex p e ct to visit so m e p la c e o r w ant so m e a ssista n c e in som e d istant p la c e a r e invited to w rite a n d state their desires. T h o s e n ee d in g help in health, b u sin ess affairs, p e rso n al p ro b lem s, a tta in in g grow th in so m e study o r p rac tise , a r e invited to state their d esires plainly an d in detail, an d y o u r letter will be an sw e red an d help given w h en ev er p ossible. T h e p lan is carrie d out by the a ss ista n c e of a larg e n u m b e r o f p e rs o n s at h e a d q u a r te r s an d o th ers located in o th e r cities to w h om v a rio u s a p p e a ls a r e a ssign ed , an d th ese m e m b e rs ta k e up each c a se individually or collectiveely an d give help a lo n g the lines w e kn ow so well.
SUPREME GRAND MASTER’S MESSAGE
H E m ost p ractical w ord for the vast con stituency of our R o saec ru c ian m em b er ship ju st at this time would seem to be a plain statem en t of the w ork which we a r e set at the begin n in g of this, the new A q u a r ia n A g e , to do. F ro m the poin t of the truth which it is our privilege to unfold by every m eans in o u r pow er, from the Sh ekinah an d the h e a rt of each individual student and through them fo r the w estern w orld an d p reesn t age, is the trem en do u s one of reco n cilin g the eastern and western m ysticism an d of p resen tin g such a m e an s of a p p ro a c h fo r the p o p u la r mind without unduly a w aken in g any p re ju d ic e we m a y b rin g them to an investigation of the m arv e lo u s synthesis an d beautiful sym m etry of our R. C. teach in gs, a s an authoritative enunciation of "w h a t is tr u th ."
There are no obligations except these: When a reply by letter is required from headquarters, enclose a self-addressed and stamped envelope; when you are given the name of another member or several of them to correspond with and you write them, always en close postage for reply unless the member lives in a foreign country, for then the Am erican postage stam ps will be of no avail (but international correspondence coupons, purchasable like stam ps at any post office, can be s e n t ); and, lastly, be sure to keep in mind that a request on your p art for help obligates you to be ready to render help to anyone else whenever the opportunity arises, for as you give so shall you receive. It is expected that through the National Service Departm ent and the hundreds of letters that will pass The great Prophet Ezekiel, the tremendous mystic through it each week, great personal help will be of his day, whom we have not yet come to fully ap given to all our members. If you enjoy interesting cor preciate, in detailing his mystical experiences tells respondence along lines that are helpful or pleasing that he was taken to the wall through which he was to your development, here is an excellent opportunity. instructed to dig and found within the Elders of Israel. He was asked; "Son of man, hast thou seen So much good has been accom plished by similar what the Elders of the House of Israel do in the dark? methods in the past, without a definite system being Every man in his chambers of im agery?" This is adopted, that we are anxious now, to make this exactly the case. Man is darkened in understanding Departm ent a world-wide movement. With members and imprisoned by his own imaginings. He is fettered in over twenty foreign lands, with over a thousand at least really anxious to correspond with others in this of his own habits, obsessed from the hypotheses with work, and many hundreds ready to help others in out foundation which he has adopted for himself. He various ways, it is time that all came together in some is enslaved by precedents of his own establishment and conventionalities for which he is himself respons plan, and this is the plan. ible, and has so long endured these conditions that he Only recently we received another telegram asking has almost lost the desire for anything else. the Im perator to send help to a Brother who was in a serious physical condition. Investigation showed Such is the pitiful condition of the world about that minutes, not hours, counted if life was to be main us. Imprisoned by their own limitations and self-im tained in the body. Help was sent hourly for two posed conditions, they are ready to question any sin days until we knew that the crisis was passed. We cere effort to bring them to a realization of their were pleased, however, to receive a telegram of actual condition. They have made for themselves
From the point of view of the individual in his at titude toward the truth there is another responsibility which we should very carefully consider. A part from the matter prejudices, there is the at titude of man generally which presents a serious prob lem in the work we have to do. Looking out upon the world of our opportunities as mystics, we would say of man that he does not know himself; he has not entered into realization of what he is in reality, having been obsessed by the over-much consciousness of his actualities. To his objective consciousness, (and as he ap p ears), man has indeed come short of the glory of divinity. And the habit of complacency, even to the extent of m aking that complacency a virtue, has rendered it extremely difficult the task of bringing the consciousness of what man really is to take the place of that which to himself in objective consciousness he is by his sense perceptions and that which he appears to be to others.
T H E T R IA N G L E
such laws and enacted such legalistic com plications, they are suffering from them selves more than they are suffering from anything else. Man is a king. He reigns over all the earth, but he has foolishly relegated this, his divine privilege, to certain com m ittees which, although constituted by himself, have militated against him until he has forgotten that the very authority under which he is groaning is his own. He is like the orator whose subject has run aw ay from him so that he has lost in the stress of his own reason ing the very principle of truth which gave his selfim posed lim itations their existence at the first. He lives in the obsessions which are directly the result o f his own indiscretions of thinking until he is unable to realize that the truth would m ake him free. He lives within a creation of repressions and lim itations of his own which constitute the “ greatest crim e” of which man is capable. T his is the sorry picture of the world w hich.presents to us the problem that is particularly ours. We have learned the lesson of freedom . We would enjoy the redemption from the overstress of m aterial and physical things. We have entered into consciousness of our divinity and are reigning as kings and priests and even as C od Him self reigns. A nd it is ours to declare that m an is not the sport of conditions, but that he m ay control conditions, m aking them to serve him rather than to be content in the ignom iny of slavery to conditions. We are to teach the world not to be afraid of expression or of letting the glory from the Shek inah within shine forth in all the acts and w ays of life. R epression is the crime of civilization. And is only the artist who runs the gauntlet of being con sidered half crazy who has the cou rage to express him self in art, or the m ystic who has becom e in different to what the world will think that has the cou rage to express himself as he is from the heart out, rather than accordin g to conventionalities, good taste and form and the stultifying influences of so-called civilization. Such is the darkness and enslavem ent of the day and age which we are to call to redemption. A careful analysis of ou r teachings will unfold a steady progress from the point at which attention is called to the advantage of the non-m aterialistic un derstanding, the balance of spirit and m atter m anifes tation, the priority of reality, the unreliability of the
sense perceptions, the lan gu age of the symbol, the over-value of the subjective, the creative faculty o f the im agination, the understanding by inversion, the illumination of Truth and the illimitability of con sciousness in the freedom in which "G od is one and we are one in G od,” that indefinable experience in which “ all is one and one is all.** We have been led over the way by which we learn not to be “ controlled by circum stance but to control circum stance,” by which we discover we are not the creatures of our im aginings, but the creator and creation of our own subjective harm onies in the unison of being, from which we escape from the hallucina tion of being “ controlled by the universe to where we control the universe.*’ From the deductive method of research, from the subjectivity of consciousness, from the symbolism of all m anifestation, from the under standing of the alchem y of life to the incidental facts of the universe and stars, when we grasp the lesson that all being m anifests in us, and that while the stars seem to control us as the outerm ost and utm ost of influences mold us, in our dignity we do control the universe instead of being controlled by it. In the consistency of our humility as m ystics and in the P eace Profound of our im personality, we are divine, we are the universe. C an we ever forget the words in which the truth we are now ennunciating first fell upon our ears. They did not at that time enter our consciousness. We could not accept them until we met them again un folding from within. Many of our m em bers do not fully understand them even now, and many m ore have not yet entered into their realization. Interpreted in the term s of service. It is ours to comm and all nature. It is ours to know the inspiration of God. It is ours to be equal with the philosophers. It is ours to serve through the greatest intelligences and to find our pleasure in the control of all the elements of being. This is our task. We would do well to enter into the full conscionsness of our heritage as R osicrucians that we may qualify for this Cosm ic service in the unfolding of the purpose of the A ge. And that the m anifest illumina tion of our lives and the undeniability of our knowledge m ay evidence the direction in which Truth m ay be found. SIM PLICITUS.
DICTIONARY OF ROSAECRUCIAN TERMS
N ote: This is the third installment of the Dictionary. The first installment w as missed by so many who could not get copies of the A ugust issue that we are printing a part of the first installment at the close of the present installment and will print m ore of it in our next issue. I Idealize From a mystical point of view idealizing is m ore than mere visualizing. We may visualize much as we would day-dream and simply build up mental pictures without the intention or hope of ever bring ing them into actual realization; but the mystic ideal izes solely for the purpose of creating. This dis tinction should be made between visualizing and idealizing, however. The mystic visualizes, in pro gressive Steps or stages, that which he is creating or bringing into manifestation in the now; but he idealizes that which he is creating in the Cosmic to be m ade manifest at some propitious time or in some circum stances. The desired attainment in life, the goal of ethical, spiritual, mental and physical power is idealized by the mystic as a standard, a model, the realization of which is his constant endeavor. It becom es his ideality of what his life should be. He adds to it from time to time and never actually attains a full degree of realization of it because it is alw ays made more difficult of attainment. The ideal of today, in this regard, is lifted a degree higher tomorrow by today's attainments, today's broader conceptions and a keener appreciation of requirem ents and possibilities. Impersonally, the mystic idealizes a form of government, a race of people, a system of education, a universal spiritual assem bly, and while thus creating in the Cosm ic an ideality in these things he strives individually to m ake himself a worthy part of it all and devotes his efforts to co-operating with evolution in bringing all these things into manifestation. It will be noticed that idealization implies con structive thinking; using the principle of evolution rather than revolution. In idealizing any condition no thought is given to tearing down or destroying any existing thing, but to evolving it, progressing it, or supplanting it with something better. Incarnation— See Reincarnation. Individuality— The R osaecrucian teachings m ake a very definite distinction between individuality and personality. x This distinction which is made and which is outlined here, is challenged by those who analyze only the words in the light of their deriva tion and fail to view the terms in the light of their use in our work. We must consider them as terms of expression rather than as words selected because of common usage. While the word individuality im plies indivisibility it also implies that which is dis tinctive as a separate and complete entity. It is in this sense that the term is used by us. The other being in contradistinction to personality, which dis-
T H E T R IA N G L E
p h y sic a l p la n e . T h e su b je c tiv e m ind an d its one, g re a t, c o m b in a tio n -se n se is a ttu n ed to v ery high ra te s of v ib ra tio n s c o v e rin g the h igh er o c ta v e s of the k e y -b o a rd . Its field of re cep tiv ity , th e refo re, is q u ite d istin ct fro m th at w hich lim its the w orld of the o b je c tiv e m ind. T h e re a so n in g d o n e b y b oth m in d s is b a se d u pon th e im p r e ssio n s th ey re ceiv e a n d the co m p reh en sio n ea c h h a s o f th in g s e x te rn a l to o r a p a r t fro m itself. F ro m su ch re a so n in g co m e co n clu sio n s, im pu lses, in sp ira tio n s o r u rg e s. W hen the o b je c tiv e m ind is d e th ro n e d in its d o m in a tin g co n tro l o f e x te rn al im p re ssio n s, m a d e in a ctiv e in its re cep tiv ity an d p a s siv e in its th in k in g, the su b je c tiv e m ind can be a ttu n e d w ith h ig h e r im p ressio n s, a le rt in its co m p re h e n sio n o f th e se im p re ssio n s, a n d u n h am p e red in its ow n m e ta p h y sic a l a n d divin e re aso n in g. A t su ch tim es an d a s a re su lt o f the re a so n in g on the p a r t o f th e su b je c tiv e m ind, ce rta in co n clu sio n s or co n v ictio n s re su lt a n d p a s s a c r o ss the bord er-lin e in to th e o b je c tiv e c o n sc io u sn e ss a s divin e o r C o sm ic in sp ira tio n s, ju s t a s the c o n clu sio n s an d co n viction s a tta in e d b y th e o b je c tiv e re a so n in g a re a c c e p te d b y th e o b je c tiv e m in d a s in sp iratio n s. G r e a te r d e p e n d e n ce an d re g a rd is righ tfu lly given to su b je c tiv e o r C o sm ic in sp iratio n than to o b je c tiv e im p u lse s b e c a u se e x p e rie n c e h as show n that the fo rm e r a r e fre e fro m the b iase d an d p re ju d ice d b e lie fs w h ich p rev e n t fa ir an d a c c u ra te in te rp re ta tio n s o f im p re ssio n s, an d a re a lw a y s received by an o p en m ind, a to le ran t c o n sc io u sn e ss an d a divine u n d e rsta n d in g . In visib le F ro m th e m y stica l p oin t erf view th ere is n o th in g in e x iste n c e th at is eith er in visible o r in ta n g ib le . If, ho w ev er, w e u se the te rm s in a strictly m a te ria l o r p h y sic a l sen se, w e m ean to sa y that so m e th in gs— m an y th in gs, in fa ct— a r e invisible to o u r o b je c tiv e sigh t o r in tan g ib le to o u r o b jective c o n sc io u sn e ss; an d th is w ould in clu de the finer and m o st im p o rta n t th in g s in life. F ro m the m ater ia list’ s p o in t o f view the soul is b oth invisible an d in ta n g ib le ; ju s t so w ith ele c tric ity ! E le ctricity can b e d isco v e re d by its m a n ife sta tio n s w hen it is of so low a p e rio d o f v ib ratio n th at it co m es within the field o f o b je ctiv e sen sib ility . Su ch m an ife sta tio n s, ho w ev er, co v er only a sm all fractio n of the am o u n t o f electricity to be fou n d in actio n th ro u g h ou t the u n iv erse . M an h a s invented devices which m a k e m an ife st the low p o w e rs o f e le ctricity ; he w a s a b le to do th is b e c a u se electricity a s a vib ratory p o w e r c o v e rs so m an y low an d m iddle o c tav es of the k ey -b o ard a s w ell a s the high o ctav es. By its ta n g ib le m a n ife sta tio n s m an h as m ad e the in tan gible e le ctricity d isco v e rab le. T h e soul essen ce, also v ib ra to ry an d a lso c o m p a rab le to electricity in its h igh e r ra tes, fu n ctio n s on ly in the very high o ctav es o f the k ey -b o ard an d m an h as not been ab le to m ake a n y d evices, a n y o rgan ism s, th at will be a ctu ate d by th at e n e r g y : hen ce he sa y s that soul can n ot be m ad e m an ifest an d rem ain s in tan gible an d und isco v e rab le. T o the sam e d e g re e th at it is n e ce ssary to attune the o b je ctiv e se n ses to the low ra te s o f vibration s th at the low p ow er of electric en ergy m ay be m ade m an ifest to the o b je ctiv e co n scio u sn ess, so m ust the su b je ctiv e o r p h y ch ic sen se be attu n ed to the very h igh rate o r p ow er o f the essen ce o r en ergy which co n stitu te s the soul in m an. T h en that which is invisible to the o b je ctiv e b eco m e s visible to the su b je ctiv e o r p sy ch ic an d th at w hich is intangible b eco m e s d isco v e rab le also. A n a lo g ie s a re u n n eces sa ry . 1C K ey -B o ard — 1 O ften called the C o sm ic K ey-Board. P u rely a h y p oth etical key -b oard of sixty ocjpves, a s illu strated herew ith. T h ese sixty o c tav es co n stitu te tw elve division s or p erio d s of m an ifesta tion co v erin g ev ery th in g that is, ever w as, or ever will be. H ere is included every vibration from the very low est to the highest. W e note that the 4th, 5th, 8th an d 9th division s a re m ark ed a s “ g a p s.”
tin g u ish e s the p e rso n of D iv in e C o n sc io u sn e ss. R o sa e c r u c ia n ism te a c h e s th a t o u r p h y sic a l b o d ie s a n d th e ir a p p e a r a n c e , o u r m a n n e rism s o f sp e e c h , o u r m e n ta l an d p h y sic a l h a b its, a r e the elem en ts w h ich c o n stitu te o u r in d iv id u a lities. T h e y d istin g u ish ea c h o f n s fro m o th e rs. T h e so u l in u s, ev o lv in g, b u ild in g c h a r a c te r is tic s o f attainm ent^ a n d re a c h in g to w a rd p e r fe c t e x p re ssio n , c o n stitu te s o u r p e r s o n a lity . C o n v e rsa tio n o v e r a te le p h o n e a ffo r d s a n illu stra tio n o f th e d iffe re n c e b etw een th e se tw o te rm s. W e m a y h e a r th e v o ic e o f a m a n a n d listen to him s p e a k ; b y h is v o ice , its to n e, its stre n g th a n d its c h a r a c te r is tic s w e m a y p o sitiv e ly d e cid e th a t th e s p e a k e r is a n old m an , a d o m in a tin g c h a r a c te r, m a g n e tic , p o sitiv e , so e d u c a te d in th e su b je c t o f ch e m istry th a t h e is a ch em ist a n d re c o g n iz a b le a s D r. Jo h n S m ith , d e sc e n d a n t o f a n old Y a n k e e fa m ily . T h u s w e w o u ld a n a ly z e a n d k n o w th e in d iv id u a l. A s w e liste n e d to w h a t h e h a d to sa y a n d d isc o v e re d th e m o tiv e b a c k o f h is co n v e rsa tio n a n d se n se d th e d e v e lo p m e n t of h is c o n sc io u sn e ss w e w o u ld fo rg e t to th in k o f him a s Jo h n S m ith o r a s a d o c to r o r a s a m a n a n d sa y th a t he w a s a sw eet a n d lo v a b le , k in d a n d c o n sid e ra te e x p re ssio n o f so u l, h a v in g le a rn e d m an y of life ’ s le sso n s, b r o a d an d to le r a n t, d e p e n d a b le in n eed , sy m p a th e tic in u n d e r sta n d in g , a ttu n e d w ith m ig h ty fo rc e s, a c q u a in te d w ith G o d . T h u s w e w o u ld a n a ly z e a n d k n o w th e p e rso n a lity . H a v in g b e c o m e a c q u a in te d w ith th e p e rso n a lity w e w o u ld give se c o n d a r y th o u g h t to h is in d iv id u a lity ; a n d w h ile, u n d e r c e rta in co n d itio n s a n d in c e rta in c irc u m sta n c e s, su ch a s w e a rin g old c lo th e s a n d la b o r in g in a la b o r a to r y , d r e ssin g q u ite d iffe re n tly a n d le c tu rin g b e fo re a c o lle g e c la ss, d r e s sin g d iffe re n tly a g a in a n d a tte n d in g a w a r v e te r a n s c o n v e n tio n a s a so ld ier, w e w o u ld se e the in d iv id u a lity c h a n g e , w e w o u ld n e v e rth e le ss lo o k u p o n the p e rso n a lity a s b e in g th e sa m e, u n c h a n g e a b le e x c e p t in d e g re e o f ev o lu tio n . T h e m y stic lo o k s e v e r u p o n th e p e rso n a lity e x p r e s s in g th ro u g h a ll b e in g a n d c o n sid e rs th e in d iv id u ality a s a c lo a k w o rn to d ay , c h a n g e d to m o rro w an d co m p le te ly d isc a rd e d th e n ex t d ay . T o m a k e o u r p e rs o n a lity a m o n u m en ta l e x p re ssio n in th e w o rid is the o n ly w o rth y id e al in life th a t m an o r w o m an sh o u ld h a v e , a n d fo r w h ich e a c h sh o u ld striv e. T h e in d iv id u a lity is so m o rta l a th in g th at it p e rish e s a s th e d u st of th e b o d y re tu rn s to its in d iv isib le u n ity w ith all th e e a rth ly e le m e n ts; b u t p e rso n a lity co n tin u e s on a n d on, ev er e x p re ssin g a g a in th ro u g h in c a r n a tio n s, fo r it is im m o rtal. (S e e R e in c a r n a tio n .) In sp ira tio n — In th e co m m on e x p e r ie n c e s of life in sp ir atio n c o m e s th ro u g h tw o defin ite s o u r c e s : the r e a so n in g o f th e o b je c tiv e m ind o r the co m p re h e n sion o f th e su b je c tiv e m in d. In b o th c a se s th e re is g e n e ra lly a n e x te rn a l im p u lse o r im p ressio n w hich a c tu a te s th e th in k in g o r is tra n sla te d in to c o m p re h e n sio n . T h e o b je c tiv e m ind h a s its five se n se s— se e in g , h e a rin g , fee lin g, sm ellin g, an d ta stin g — a s ch a n n e ls fo r in c o m in g o f e x te rn al im p u lse s o r im p re ssio n s. T h e su b je c tiv e m ind h a s its sim ilar c h a n n e ls— five se n se s u n ited in on e, an d often ca lle d the sixth se n se— th ro u gh w hich it receiv es im p r e ssio n s a s defin ite a s th o se received b y the o b je c tiv e se n se s. T h e five o b je c tiv e se n ses, how ev e r, a r e so c o n stru c te d p h y sio lo g ica lly an d a n a to m ica lly th at th ey can b e a ttu n ed w ith v ib ra tio n s of a low ra te o r in the low er o c ta v e s of the v ib ra to ry k ey -b o a rd . V ib ra tio n s of a h igh er (a n d so m etim es lo w e r) ra te th an th ose w hich co m e within the o c ta v e s of the k ey -b o a rd m ak e no im p ressio n u pon the five o b je c tiv e sen ses. (S e e C o sm ic K e y - B o a rd ). M an y so u n d s a re to o high an d so m e too low fo r the h u m an e a r to h e a r ; the sam e is tru e o f co lo rs an d a p p lie s a lso to od o rs, ta ste v ib ratio n s an d sen se v ib ratio n s. T h e five fa cu lties can be train e d to be m o re d iscern in g, m o re discrim in atin g, but the ra n g e of im p ressio n can n o t be gre atly en larged . H en ce the o b je ctiv e m ind is lim ited in its recep tio n of im p re ssio n s to th ose w hich em an ate from the gro ss
T H E T R IA N G L E
T h is m ean s that physical science (w hich h as ad o pted and uses a key-board sim ilar to this) h as been unable to find or sense all the m anifestations of the v ib ra tions in these octaves. It does not m ean, however, that the m ystic h a s not been ab le to sense m an i festation s in these keys, or in m an y of the k ey s of th ese p e rio d s; especially in those m a rk e d 18, 21, 2 5, 37, 40 and 44 he h ad discovered m an y m an ifes tation s a n d h as learn ed to a p p ly the vibrations of those rates. T h e lectures of the low er g r ad e s of o u r O rd e r
teach us a b o u t the m anifestations that o ccu r in the different p e rio d s o r divisions of the key-board, and the lectures and exp erim en ts of the higher grad es deal with those in the three highest octaves. (T h e illustration herewith is from V o lu m e C of the C r o m a a t Series, which deals with the su b ject of N atu ra l H arm o n ics. T h e volum e is now out of print but every lodge p o sse sse s one o r m ore copies which can be b o rrow ed by the earn est s e e k e r ). K n ow led g e— S ee Belief. ( T o be C o n tin u ed )
EXPLANATION OF COSMIC KEY-BOARD The illustration above is of the 60 octaves of the Key-board, each octave has the usual twelve keys. The sixty octaves form twelve definite periods of manifestation, each period being symbolized by one of the signs of the zodiac. The symbols of the zodiac not only typify the nature of the manifestations that occur in each period of five octaves, but in reality there is an intimate relation between cause and effect to be found when we study the result of the vibra tions in each period from the astronomical-astrological point of view. We note that the first five octaves, comprising the first period under the sign Aries, contains those vibra tions which manifest to the sense of touch. The next five octaves, under the sign of Taurus, manifest to the sense of sound. As stated above each octave has twelve notes (like the piano key-board) and each of these notes or keys has a definite rate of vibrations. Since everything that exists, exists by virtue of vibrations of the all pervad ing energy, everything is in vibration, and the vibra tions emanating from all things make all things manifest to our senses or to such senses as we have which are constructed to receive the various rates of vibrations; because there are vibrations of such high frequency or rate that none of our physical or objective se ly e s attune with the vibrations and no manifestation occurs to our objective consciousness. Some higher senses than the objective or physical one, like those senses we call psychic senses, can attune with the higher rates of vibrations and can therefore sense the manifestations being made. The following is a table of the rates of vibrations
which average to each octave of the key-board and a suggestion of what manifestation occurs in the periods: Manifestation Vibrations Octave per Second 2 Touch 1 4 Touch 2 ; | 8 Touch 3 16 Touch 4 32 Sound, 5 64 Sound 6 128 Sound 7 256 Sound 8 512 Sound 9 1,024 Sound 10 32,768 Sound 15 1,047,576 Gap. No. 1 20 Electricity 34 billion 25 to 35 35,184 billion Gaps No. 2, 3 25 to 35 In the 46, 47, and 48 octave we have rates reaching the point of 281, 474, 976, 710, 656 per second and manifesting as heat waves. In the 49th octave the vibrations reach 562, 949, 953, 421, 312 per second and manifesting light waves. Thereafter the octaves cover rates which manifest as chemical rays and after that the highest vibrations constitute the manifestation known to us as Soul. The rates of vibrations for each octave can be figured by simply doubling the rate of the previous octave. For instance, the rate of vibration for the 16th octave will be double that of the 15th, or 65,535 per second. During the past few years, since the foregoing chart was made, science has made some discoveries of mani festations coming within or covering a few keys in some of the octaves of the above gaps.
T H E T R IA N G LE
At headquarters these days the spare moments for general discussions are filled with postulations, theories, hypotheses and laws pertaining to sound vibrations, rates, amplitudes, keys, notes, octaves, triads, inversions, dominant-sevenths, cadences, m odu lations, degrees, harmonies, etc., for, please note, a staff of workers is laboring on those lectures of the Second Grade that attempt to make plain the laws and principles of the Cosm ic Key-board and all the m ani festations of vibrations, while another group is studying under the able direction of Suprem e Secretary Moore in a class in Harmony and musical composition. We wish that all our members with musical ability could share in Brother Moore’s several classes for in addition to being a very successful com poser he is an able teacher, and harmony is such a wonderful subject in so many ways. Indeed, the discussions are becoming quite intensive and some of the laws being examined and analyzed will find their way into our revised lec tures. A A A We learn, with considerable interest, that plans are practically complete for the organization of a Suprem e Lodge of Master Masons for the United States, its ter ritories and dependencies. Nearly six years a g o we had the opportunity to scan a very definite proposal leading to this end and since then have heard of many changes, modifications and objections; but at last the first or preliminary steps have been taken and semi official action is under way. T he present political formation of Blue Lodge Freem asonry in A m erica is without warrant or reason unless we view the United States as separate and independent kingdoms or nations. That there should be a separate and sovereign jurisdiction of Masonry in each state with no over body, no supreme or guiding body, generally known as such and so universally acknowledged, has been one of the causes of endless trouble in the settlement of internal problems and external complications. The government of Freem asonry is essentially autocratic, a s it should be, as it must be; and while each state jurisdiction has a separate, sovereign power with no superior authority, the principles of true autocracy cannot operate in the guidance of Freem asonry in Am erica as one jurisdiction.
Published by the Department of Publication, American Supreme Council of the
Anrirttt att& fllijflttral (Writer Kuaap (Ururta
The A .M .O .R .C . is affiliated with the A N T IQ U U M A R C A N U M O R D IN E M R O S A E E T A U R E A E C R U C IS in various parts of the world and with its branch bodies with similar names in other lands, all operating under a supreme world council. OFFICE OF AMERICAN SECRETARY GENERAL 1255 M A R K E T S T R E E T SAN FRANCISCO, CALIFORNIA. U. S. A. OCTOBER 1923
E D IT O R IA LS A gain we make a change in our magazine, a change for the better in every way. The continued endorse ment, praise and appreciation has encouraged us, and the many suggestions received has urged us to increase the number of pages and slightly increase the price. The general opinion seems to be that instead of pu b lishing the magazine with twelve pages at fifteen cents on a very close margin, it would be better to add another four p ages and increase the price to twentyfive cents so a s to leave a safer margin for adding illustrations, having more copies for propaganda and covering more topics. So, we have listened to the suggestions and made the venture. O ur September issue is nearly exhausted a s this is being written, although it is but a few days old. We had no idea The Triangle, or any official publication, would meet with such a demand and endorsement. But we are very happy about it. We promised you a surprise for this issue. We think the increase in size and price is some surprise, but we have added several others. Note, for instance, the History of A m erica’ s First Rosicrucians. It is a wonderful story, thrilling in some of its details a s you will discover when you have read all the story as we have. And there are wonderful lessons to be learned from some of the experiences which these early mystics passed through so many years ago. We will publish three or four pages of the story in each issue. Then, note the other features! May we ask again and again that each Master of a Lodge or President of a Group appoint one member to send to The Triangle some interesting, newsy reports from time to time? If you, after reading this, will think about it and ask your Lodge Master or Group President if a reporter for The Triangle has been a p pointed, you will help to bring this about. Reports of Lodge doings, personal and impersonal, should be sent to The Triangle before the first of each month, say about the twentieth. Please keep this in mind. A A A Th e season of holidays is close at hand. Rather mechanically we realize that it is a season for good cheer, the giving of gifts and the receiving of compli ments. Likewise it is a season for certain social and fine-arts activities. But let us not lose sight of the real meaning of Thanksgiving, Christmas and New Year. We need not the inspiration of the incident of 162 I to teach us that prayers of thankfulness in the time of a rich harvest bring continued rewards and blessings; nor do we require the incident of 1623 to realize that prayers in the time of draught will bring refreshing rains. Deep within our consciousness there is always present a sense of appreciation and thankfulness for all that we have and enjoy; but we should bring that sense to keen objective projection in the affairs of our lives daily and hourly. Seasonable thankfulness, most certainly I Each hour of conscious life is season able, h owever.
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With the many rapid changes being made in science, with the many discoveries in all branches of the sciences and arts, and with the progress being made in the system of teaching, it is imperative that the text books of the public schools keep abreast with the times — a little ahead of the times, in fact. Have you ever given time and thought to the examination of the books which your son or da ughter carries under arm each day, studies from day and night and uses as a basis for the construction of a whole life of thinking and doing? A re you sure that the right viewpoint of life is being inculcated? The actions of life are a result of our thinking; our thinking depends upon our inter pretations and comprehension of things; and these in turn depend upon our fundamental education. Bias and prejudice color things too easily later in life to need early introduction to our consciousness. Read your children’s histories, outlines of civics, readers, classical selections and topical compositions. See if they are fair, unbiased, free from propaganda, un charged with sectarian principles and socialistic dissention; for all of these things have been found in many school books and such books should be con demned by the parents who are* the supporters of the schools and the rightful censors.
REPORTS FROM LODGES
The monthly news and reports of Lodges in various cities was not completed in time for this issue and will appear in our issue next month. Many interesting reports are reaching us daily.
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T H E T R IA N G L E
nts for lations, •ound claves, modulote, a [of the y« and maniidying
TH E INFLUENCE O F TH E MOON Som e Im portant and Intereating Facta Bearing Upon the Rhythm of Life We do not have to resort to the principles set fo rth in any arcan e science to discover that the moon has certain definite influences on our lives or on life generally, and it ia the purpose of this article to set forth in a sim ple m anner some of the most vital of these influences and relate them to incidents which affect us all. The subject is worthy of a volume, but after all is said the whole m atter resolves itself into a study of the sim ple laws of rhythnj. We will not take the time, here, to argu e the point or even completely out line the principle of rhythm in life. It is, or should be, too well known to moat of our members or readers to require such presentm ent here. Rhythm has its place in all the functioning of the organization of the anim al body and m anifests itself in the physiological and psychological phases of functioning. We may refer to the peristaltic motion of the intestines, the constrictions of the oesophagus and the pulse of the blood in circulation. These and many others are typical of the physiological organic and functional process rhythm. The psychic or em otional system of man has its rhythm or rhythmic activity, often m ade more manifest than that of the o rgan s, and in all mental or neurom uscular diseases such as spasm s, tics, trem ors and others, where excess energy expresses itself, there are perfectly rhythmic periods of m anifestations. And, we have learned that rhythm ic^breathing is an aid to building up health and balance. While all this is generally admitted by the m asses an d by m edical authorities, and undoubtedly seriously considered by the student of nature's laws, the rela tion of such rhythm to the phases of the moon is not generally known. Recent discoveries by science, how ever, has confirmed many of the principles known to a few and used by them in many ways. It is the recent discoveries united to what many have known that will be presented now. The moon, as a planet, has a very definite cycle of phases, the cycle coyering a period of approxim ately 28 days and known as a lunar month or a lunar cycle. We will use the term cycle. Because this cycle is divided into phases, and these phases are also divisible, we will proceed to divide the cycle into units, each junit being a rhythmic unit as we shall see. One half of the m oon's cycle is fourteen days; one half of this (o r one fourth of the cycle) is seven days; one half of this is three and one half days. This three and one half days equals 84 hours. The full cycle of the moon, constituting one com plete revolution from perigee to apogee and back again to perigee, is the lunar month referred to above and this com plete cycle is often referred to as the long cycle of the m oon; while a short cycle would be the ordinary tide cycle corresponding to the upper and lower transit of the moon. This short cycle is, on the average, I 2 hours. Hence, we have two moon cycles to refer to: the short one of twelve hours, known a s the m oon's tide cycle, and the long one of twenty-eight days on the average. We can deal only with averages because of slight variations in time. Because there is a long and a short cycle we will also have long and short units of these cycles. Not a s an arbitrary matter, but because of fundamental laws you will recognize, we will call the three and one half days, arrived at above, as the unit of the long cycle, or a long unit. T okin g the short cycle of twelve hours and dividing it we will have units of 3 hours as a short unit. First let us note that a long unit of three and a half days equals seven short cycles, or seven times twelve hours. The two units, arrived at as above, one of three hours and one of three and a half days, manifest themselves in the rhythmic actions of mind and body like waves or undulations of a rhythmic wave. Here is where we make important discoveries and can go beyond the finding of science, even, through our other knowledge of certain laws of nature. In the case of diseases we find some very interest ing and helpful facts by analyzing average cases and using the averages of units of the moon’s cycle. These averages betray the effect of anabolic and katabolic lunar phases or units of the cycle as follows: The incubation period of typhoid fever is from 7 to 2 I days, or 2 to 6 long units. The incubation period of Varicella is 14 days, or 4 long units; of Small Pox, 7 to 14 days, or 2 to 4 long units; of Scarlet Fever, 31/2 days or I long unit; of Measles, 10J/2 days, or 3 long units; of Whooping Cough, 1 0 days, or 3 long units; of Dengue, 3 days, or I long unit; and of Diptheria, 3 / i days to I 0 J/2 days or I to 3 long units. In all acute fever cases the rhythmic period of these units is very pronounced and definite. Regular changes occur every 7 days (a s has been noted for y ears) or, in other words after every 2 long units (one positive and one negative, as we shall see). The longer the disease continues the more definite are the changes every 7 days, and even the single long unit, 31/2 days, is well marked and important. These units of rhythm also manifest in the process of germination and gestation of life, and have the effect also of determining sex. The average time in hatching eggs of many species is 3 J/2 days or one long unit. In many insects it is \ / i weeks or 3 long units. The hen lays eggs for 3 weeks (6 long units) and sets on them for an equal period. The ovum possesses structurally, the elements of both sexes, but by a slight functional change is one time actively femals and at another actively male. The periods of change agree with the units of rhythm referred to above. Fertilization of the ovum arrests these periodic changes in one of its active sex condi tions, and this determines the sex of the embryo. We have spoken of the negative and positive units or periods. It is this difference in potentiality that determines the sex of the unit and also the strengthen ing or weakening influence of the units during disease. These different potentials can be determined easily. Returning again to the short cycle of twelve hours, called the moon's tide cycle we find that the action of the tides gives us the key to the potentials. The six hours of time preceding the maximum point of high tide are strengthening and the six hours immediately following the hour of high time are weakening in their effect on the physiological and psychological processes of life. The first three hours before high tide point are positive hours, or constitute a POSITIVE SHORT UNIT (or wave) of the rhythmic cycle; while the first three hours after the point of high tide are negative and constitute the NEGATIVE SHORT UNIT. Each positive unit is preceded by a negative and fol lowed by a negative; hence in every twelve hours, or tide cycle, there are two positive and two negative units; in each day of twenty-four hours there are four of each of these units. But, to be able to deter mine when they are negative or positive we must take the hour of high tide as the key— taking the hour of high tide as it is known for each locality on the face of the earth, regardless of whether the locality is near a body of water or not. Taking the long cycle or lunar month cycle of an average of twenty-eight days, we have the long
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T H E T R IA N G L E
tide point, p ro d u c e s an active condition so fa r a s the con tractio n s an d other p ro c e ss conditions are con cerned, and less willful effort is needed by the patient, with no extern al o r artificial assistan ce given by the physician. If the birth does not occur during the first two units (six h o u r s) p reced in g high tide it will not o cc u r without fo rced an d painful conditions d u r ing the next three h ou rs (the first unit after high tide) or without u n n ec essary sufferin g and w eakness during the next three hours (the second unit after high tide). T h e patient should be perm itted to rest and be restive d u rin g the negative units and becom e active and help ful only du rin g the first unit before high tide. It will be noted that the contractions through ia b o r are rhythm ic and becom e stron ger during the positive units of time an d p assive or w eak during the negative units. By ta k in g a d v a n ta g e of such influences on the rhythm the patient retains m uch strength, the use of d ru g s b eco m es un n ecessary and artificial assistance is entirely avoided. O f one hundred tests m ade of this m ethod, 98 confirm ed each principle involved and the other two w ere affected by other cau ses and conditions of abnorm ality. In thinking o r planning, in talking or doing any m ental o r functional act that requires strength of the n erv ou s system , im pressiveness of personal magnetism and good vitality, tak e a d v an tage of the positive units of time. In the treatm ent of disease adm inister all help possible d u rin g the long positive units and the short positive units, but perm it the patient to rest during the negative periods. If a crisis is due during a long negative perio d keep the patient a s quiet as possible until a positive unit is at hand, especially a long one, th en if the patient has not reached the crisis, the po si tive unit will assist in p assin g over it successfully. T o p ro p e rly determ ine the units of time one should secu re from an authentic source the daily or weekly schedule of tides for the city or locality where one lives; likewise a m oon table, such a s is published in m ost alm an acs, giving the revolutions or phases and cycles of the m oon for each month. If our read ers are deeply interested in this subject we m ay publish further facts in another issue. The m atter is not a subject that can be widely published or even discussed with m any because of general dis belief in the principles of moon influence; but we trust that our readers will be discreet enough to realize the im portance of the matter, m ake some tests of it, and help to establish further facts. T H E IM PERATOR.
unit of 3 y 2 days. T h e re a re eight of these lo n g units in each lo n g cycle. W e find that the first of these units im m ediately p re ce d in g the hour of full m oon is a positive lo n g unit an d the unit follow ing a full m oon is a n egative unit. H en ce we have 3 ]/% d ay s b efore full m oon a s positive in n a tu re a n d 3 d a y s immedi~ ately follow ing full m oon a s n egative in nature. T h e re a re fo u r such positive and fo u r such n egative units of 31/2 d a y s in each lu n a r cycle of 28 days. It is e asy to see now that we a r e living un der the influence of a very system atic, though stran ge, series of a lte r n a tin g units of positive an d negative rhythm ic waveis, som e 3 h o u rs lo n g an d others 3J/^ d ay s long. T h e re fo re , while one of the lon g positive units of 3J/2 d a y s is in effectljthere will be 28 short units of 3 hours each, altern ately n e gativ e an d positive in effect also. A p ositive short unit in effect d u rin g a positive lon g unit will give a v ery positive effect; a n egative short unit in effect d u rin g a p ositive long unit will give a n eu tral cond ition; a n e gativ e short unit in effect du rin g a n e gativ e lon g unit will give a decidedly n egative con dition. T h e lo n g units of 3 ^2 d a y s have their grea test in fluence on p u rely p h y sio lo g ical fu n ctio n in g of the o r g a n s or p h y sio lo g ic al p r o c e s se s d u rin g disease or a b n o rm a l conditions of the body a s a whole. T h e short units have their g re a te st effect on the m ental, pcychic, n e rv o u s a n d b iological fu nctionings an d p r o c e sse s of the b o dy in either health o r disease. It is fo r this re aso n that the lo n g p e rio d s have an im p o rta n t effect on such d iseases (fe v e r s ) a s we have m entioned, an d m an y o th e rs; while in such conditions a s fertilization, fecu ndation , con tagio n an d sim ilar p r o c e s se s the sh o rter un its have a g re a te r effect. A p u re ly p ositive unit o r pe rio d of time p ro d u c e s a stron g, life-giving condition, while a purely n egative unit o r pe rio d p ro d u c e s only a w eaker, condition. T h e one is active, the other restive. T h e neutral period, a s m entioned above, p r o d u ces a p a ssiv e condition.
W e find the short units ex ertin g their influence very stron gly in the conditions relating to childbirth. H e re the n e rv o u s system , the sym path etic pro cesses, a n d the o rg a n ic functionings, a re very sensitive to the influences we have been describing. D u rin g the n e gativ e lo n g unit of time, especially the a fter high tide m axim u m point, the body is at rest a n d the con tractio n s a re w eak er an d less helpful d u rin g labor, while the positive long unit, especially the the high
first three hours immediately preceding
INTERESTING FACTS Extracts Taken From A Mystic’s Note Boak
H om er, in the 8th b ook of the “ Iliad,” sp eak s of a “ golden chain” which connects heaven and earth; the golden chain of sym pathy, the occult, all-pervading, all-uniting influence, called by a variety of nam es by him, such a s A n im a Mundi, M ercurius Philosophorum, J a c o b 's L add er, the vital, m agnetic series, the M agicians* Fire, etc. m aps of A frica, even in the early part of this century; yet they are now in new m aps as recent geographical discoveries.
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St. A u gu stin said : “ W hat is now called the Christian Religion existed a m o n g the ancients and w as not absent from the beginning of the human race until C hrist cam e, from which time the true religion which existed alread y began to be called Christian.
T he word Magi is interesting to analyze; it is associated with m aja-m irror, and we find magus, m agia, magie, image, imagination, etc, as related. In modern mysticism we have the “ Eternal Mirror of W onders,” — the Virgin Sophia, bringing forth yet even a virgin; the analogue and prototype of the Virgin Mary, reflecting or giving forth in manifestation what is hidden within.
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In Blaew 's Novus Atlas, published in 1642, there is a m ap of A frica with lakes, rivers and tpwns in the interior, even villages, which do not a p p e ar in the later
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God— Deus, cam e from the Zend word DAO, m eaning Light and Wisdom, and from DAER, meaning to shine*
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“ JE CO M M AN D !” A Special M essage by The Im perator A very definite prom ise is m ade to the Initiates at the time of their first Initiation into the O rder during the course of the cerem ony conducted in our Tem ples. It is a prom ise m ade to the Initiates in exchange for the m any prom ises m ade by them prior to and during the induction. T he prom ise is a very ancient one, and we believe that the R osicrucian O rder is the only secret order of today that m akes a prom ise in some definite and im pressive m anner to its accepted m em bers. B ecause the prom ise is very old and the m anner in which it is m ade is of ancient custom , the language of that prom ise is ap t to be m isunderstood by those in the lower grad es and not thoroughly valued by those in the higher grades. T h ere is no doubt about the fulfillment of the prom ise and there is little doubt about the su ccess the m ajority of our m em bers in the higher grad es have in all their tests of the various elem ents of that prom ise; but the ease with which they have attained the point of realizing the fulfillment of that prom ise often m akes them unmindful of the trem endous scope of it and how potent it is with pow ers unknown to the uninitiated. “ You are about to learn how to com m and all n a tu re !’* T h at is but one of the ph rases of the prom ise. T o me it includes all the others which serve only to explain what will result from such knowledge. T o com m an d! T he strongest possible word is used. From the conservative point of view it would be more seem ly to say, T o petition, re quest, desire, solicit— all these term s would ap p ear to be m ore in keeping with the true spirit of humility which constitutes the foundation for the pow ers exer cised by the m ystic. T he realization has come to me, however, in the p ast few years, as it m ust-have come to som e others, that the word com m and is the right w ord an d it very explicitly represents the true action. W e m ust ap preciate, first of all, that there is a wide difference between com m and and demand. The m ystic learn s in his very first experiences that he can demand naught in the universe. No knowledge that he may ever gain, no social, political or financial pow er that m an m ay give to him, ever em pow ers him to demand of nature or nature as he dem ands o f and through m ankind from whom he has derived such tem poral pow er. T o be able to com m and, however, m eans that one h as acquired, attained, a pow er that is greater than an y that m an can confer or earthly possession establish. T h is is true in even the excellencies of earthly living. R espect from others can be com m anded when no demand on one’s part would bring a vestige of the sincere attitude. V ociferously and vainly may one demand while another will silently and successfully command. The tyrant dem ands with despotic power while the M aster com m ands with autocratic power. The tyrant rules with assum ed authority tolerated by those who obey with fear; the true autocrat rules with attained power, the attainment of which has in no wise weakened the love, respect and co-operation of those who obey his desires. In another phrase of the prom ise we have these words ’The highest intelligence will be ambitious to obey your d esires!” There is no implication of sub m ission there; no prom ise of fearful obedience. Am bi tious obedience to desires; active, zealous obedience, not passive, reluctant response. Not by demand but by com m and. When one is in one’s own company, orie’s proper environment, am ong equals, the respect given, the authority granted, the ambition to obey or follow as m anifested by all in such a group is dependent upon the intelligence possessed by each. Intelligence, in this case, does not mean veneers of cultjiAe nor super ficial know ledge; it m eans profound rning through intimate acquaintance with law s,en d diverse expeijences in life, plus attunement with the source of all^. knowledge. W hat are the highest intelligences constituting the assem bly ready to assist the m ystic? Principally the M aster Minds now functioning in . or through, the C osm ic Mind; secondly, the mind-consciousness in all active principles of the universe. “ The philosophers alone will be your eq u als!” What an assurance of attunement, co-operation and assistance! What com pany you will keep! By attaining this, you attain power, and through the attained power you will be able to command. Truly, the devout mystic is part of a Holy Assembly. He knows that his very thinking, his concentrations upon any point, any condition, are fraught with serious possibilities; he learns that his desires, sincerely and unselfishly realized, are like unto arrows shot into space carrying a commanding m essage to all the elements and all the intelligences. But such com panionship in the Assembly, such power to command, and such am bitious obedience are attained only through knowledge, service and devotion; it is these that the Rosicrucian O rder m akes possible for you that you may m ake possible the fulfillment of the promise.
petition all nature.
N O TES FO R MEMBERS Ju st as this issue is closing its columns of reading \ for the printer, the Im perator is ending his short lecture trip in the' Northwest of this country. From reports now at hand it ap p ears that the trip has been unusually successful in m any ways. The trip was planned so that the Im perator would be in Oregon du rin g a very im portant session of a body of men who are active in the reconstructive work of the state and these men also assisted the Im perator in his work for our O rder. T he Sunday m eetings in Portland and Vancouver, British Colum bia, were well attended and at the close of each m eeting many applications for membership were given to the local committees. The personal interviews for several days following each meeting resulted in many more applications with unstinted ap preciation of the work being done by our organization in these sections. One interesting incident of the public meeting in V ancouver was the presence there in the audience of one of our sisters who travelled a long distance in Canada to be present at a meeting she saw announced in the papers. She was one of the first members of the original Council of the first Lodge of our Order in this country and had been out of touch with our Lodges for a number of years. Many interesting events of the past were discussed and appreciated by the local members in Canada. The members of the Northwest are just as enthusi astic as are our members in other parts of the country, with just the same determinaion to build larger and more influential lodges; and the officers in each sec-
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The following com es as news item for The Triangle. It is from a letter signed by the Secretary of the Delta Lodge in Philadelphia. "In a letter from the Matre of the Grand Lodge in Copenhagen, Denm ark,- these words occur: ‘All Rosicrucian m em bers are tied by the love of our be loved Im perator’s hands all over the world.’ And, in a letter from a mem ber of the Lodge in Java, Dutch Indies, 1 take this extract: ‘We have our own Tem ple and the M aster of the Lodge has executed many beau tiful Egyptian designs and sketches on the walls.’ "
tion are to be congratulated upon the efficient manner in which the m eetings were arranged, advertised, m anaged and m ade effective.
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The series of new lectures for the second half of the Ninth G rade are creating m ore enthusiastic comment than we, with all our optimism, expected. Follow ing are some extracts from six official reports: "T h e m em bers in our Lodge are united in their high praise of the Ninth Grade lectures this fall and feel that they are having rare treats each week. P er sonally, we are happy for the lectures are helping us to carry our Lodge m em bers to those heights that few expected to reach ." "W hat a jo y these Ninth G rade lectures a re ! Now we realize the im portance of all that has preceded and we feel unworthy until the successful issue of some of the experim ents indicates that we have been truly p rep ared .’ * " If the new series of Ninth G rade lectures could have com e into our lives sooner, say, twenty years sooner, what a different life it would have been for each of us. But we w ere not ready and we realize this while m arveling at the fact that only three or four y ears have m ade us ready. It is w onderful." "W e wish to report that our Lodge has expressed itself several tim es as being deeply appreciative of the very high and spiritual nature of the Ninth Grade w ork, bringing, as it does, to a culm ination all our previous studies and opening the way to all that each of us h o p e d /o r and strived to e arn ." *’We wish to* ask this question: Do those at head q u arters fully realize the value of the present Ninth G rade lectures, or are you so lost in the beauty of the experiences that you cannot appreciate them from our point of view? Nothing that we have ever had equals them, yet all w as truly m aking us ready for them. We cannot conceive of anything greater or m ore wonderful in the way of help than these lectures with their keys.** v "T h e Im perator has acted wisely in withholding som e things at tim es and he h as been exceedingly dis creet in withholding that which is now released in th ese Ninth G rade lectures. We must be ready for such steps. Now we need no further helps like those we have had and we pray that the course now being pursued will be continued without change or m odifica tion ."
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In the November issue of the m agazine called Radio Broadcast (be sure of the exact nam e) there is the usual editorial feature called The March of Radio. In part of it we find the following point argued: should radio be used to broadcast church services direct from a sectarian church or should such radio services on Sundays be non-sectarian? The editor ends his very fair review of the situation with these rem arks: "C an n ot broadcasting supply the essentials of religion so that many fans of nominally different beliefs can listen in and be benefited? Men with vision believe so and are working toward that end." It w as for the reason argued by the editor that we organized and incorporated the Radio Church of A m erica with ritual, songs, sermon and Bible reading of a non-sectarian and undenominational nature. The demand for such a service is growing, especially in the radio field. The Radio Church of Am erica is the first of its kind; it has the right vision. The editor referred to above also ask s this question: "A re there not enough of the essentials, of the real elem ents of faith, common to all, that a unification might reasonably take place rather than further dissention and separation? Cannot radio perform in this field that knitting together of various peoples which it is sure to do in other fields?" Th e answer is, the Radio Church, separated from any sectarian or denominational body. Call the at tention of your local broadcasting station to the article in the above radio magazine. Pencil it, mark it, im press its significance on those in charge and tell them that the Radio Church of Am erica is ready and willing to help them maintain the right service without cost or obligation.
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P A R T O F FIR ST IN STALLM ENT Note: For the benefit of the many who did not get copies of the issue containing the first installment of the Dictionary, we publish here a part of the first in stallment and will publish another part of it next month.
A bsolute— That which includes all, hence, the Con sciousness of God, perfect, complete, em bracing every Divine Law, working in harmony, construc tive, positive. C om pare with the term relative. A ctual— T hat which comes within the positive domain of the objective and is in conformity with the standards of the objective senses, having weight, breadth, length, bulk, etc. Any phenomena which the objective mind accepts as sensible to it, is actual, whether it be a delusion (m ental creation of the objective mind) or not- Actualities need not be realities; see the term reality. Alden— (pronounced Awl-den) sometimes spelled Ahldain, A ’ldain; the name of a former Master of the Great White Brotherhood who was given ju ris diction over the establishment of mystical centres
on the North century, and country was affects much
Am erican Continent during the tenth after whom the first Temple in this named in 1603. His personality still of the work in this country.
Amen— A Hebrew word introduced into the Egyptian mystic rites at an early date as a term used to ex press the hidden and invisible God, or a truly in spired representative of God. In this latter sense the term is used in the Christian Bible just once, in Rev. iii, 14, Jesu s is called "T he A m en." But 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 am ong the Egyptians. Amen-hotep IV. changed his name to Khuen-Aten because of the
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significance of the term Amen. A s used in modern religious practises, the term Amen means verily. The origin of the word is found in the Sanskrit Aum and also in OM. A rcan e— T hat which is not hidden, but visible only to those who attune to it or are ready for its revelation; m ystical, Divine, Cosmic. A strology An ancient science based upon close ob servance of the coincidence of human characteristics with the date and hour of birth; time and careful analysis have proved the coincidences to be based upon fundam ental laws regardless of whether the planets have any effect upon birth or upon the nature of man after birth. Only the fanatical ex trem ist m akes— — or believes— the claim that we are ruled by planets; at the utmost, planetary influences can inspire and urge or tem pt; the influences may indicate, but not control. Ail m ystics should have a knowledge of the fundam entals of this old and # evolving science. A stral Plane T he Cosm ic, etherial, Divine plane. R osaecrucians recognize but two planes of existence; that which is the worldly or m aterial plane where we live in both objective and subjective conscious ness, and another plane which is beyond the m ater ial— call that other plane the A stral, Psychic, C os mic or whatever best expresses your idea; it is that plane where the Soul of man functions free from the lim itations of the body and where the subjec tive mind of man functions at tim es independent of the objective. A ten — A nam e for the symbol of the “ sole God” m ade understandable by Am enhotep IV. after he established a m onotheistic religion in Egypt. Aten w as represented by the sun disc; the sun being the symbol of the life-giving radiance of the invisible God. Not as a G od or even as a sacred symbol is the sun disc used by modern Rosaecrucians, but as objective symbol of the creative mind and Divine Essence of God. A tlantis— T h e nam e of the continent once occupying a considerable portion of the space occupied now by the A tlantic' O cean. A tlantis was well advanced in civilization in parts and was the ancient home of m ystic culture. Mt. Pico, which still rises above the ocean am on g the group of A zore Islands, was a sacred m ountain for m ystic initiation (S ee ritual of 4th D eg ree ). The story of the lost Atlantis was first told by P lato; another story of mystic peoples using the nam e Atlantic is told by Sir Francis Bacon (S e e : The New A tlantis.) Recent investiga tions by France and A m erica have proved that there is the contour of a continent at the floor of the A tlantic O cean. See also The Lost Atlantis, by Ignatius Donnelly. A tom T he sm allest division of any definite nature of m atter; the first distinctive character that electrons form after perfect unity. Divisions of m atter sm aller than atom s are electrons (see elec tro n s) and such sm aller divisions have no character istic nature. A tom s form themselves into groups called molecules. (R efer to Dalton’s Atomic Laws in our degree lectures and in several issues of the A m erican R osae C ru cis.) A u ra— T h a t m agnetic or electrified field which sur rounds the anim al body particularly and which con tains colors due to the vibratory rate of the energy in the field. The energy is a result of the psychic developm ent and the vital forces of the body. The aura changes color a s psychic development pro ceeds reaching a brilliant violet and then pure white in the highest states. The aura is visible under many conditions and has been photographed, and will affect certain instruments balanced to re ceptivity. Every living cell has its aura as well as groups of cells.
or a frank admittance that he does not know. (See Knowledge.) Birth— Mystically, birth occurs when the animal body takes its first Breath of Life. Then the body be comes a conscious being. Birth is the opposite phase of the passing of The Breath (and conscious ness) which is called death. (See D eath). Black Magic— A term used anciently toindicate mysterious practises or secret methods — methods and practises which today we understand and know to have been strictly scientific though little known. Today, however, the term is used in some phil osophies and by some ignorant minds (and some times used wilfully to frighten) and is meant to con vey the idea that one mind can call into play certain forces of nature to work injury upon another mind or body at a distance. It is assumed that the cosmic space existing between two minds or persons can be utilized by one of them to transmit evil and destructive thoughts to the other. In fact, however, the cosmic space will not transmit such destructive thoughts and the person who tries to direct them into space suffers from the attempt and from the creation of such thoughts which remain in the con sciousness. The only power there is to Black Magic for others is the fear of it. Brain— The physical organ for the objective function ing of the mind. Mind can, however, make many manifestations without the use of the brain. Breath of Life In Rosaecrucian teachings this term is used to refer to Nous. It is a combination, so to speak, of both the Vital Life Force and Cosmic Consciousness. (See Nous and V. L. F .) Borderline State— This term is used to designate that mental and psychic condition where the objective consciousness and objective mental functioning of man is merging into the subjective. This state can be induced through concentration, or occurs naturally on going to sleep or when awakening, or through suggestion it may be externally induced (but not without the co-operation or willingness of the self). A similar state exists where the objec tive mind or the objective functioning of the brain is made abnormal through drug, fever, or injury, fright or strain; in such cases, however, the bene fits derived from a proper borderline state are lost, for there is not an intelligent and comprehensible exchange of ideas or communication between the objective and subjective faculties. Often just prior to so-called death, the first stage of transition is a borderline state which is remarkable for its Cosmic touch.
B e lie f—
Considered from the mystical point of view belief implies lack of knowledge: it is like unto hope without foundation. A mystic should have no beliefs but should supplant them with knowledge
Cell— Where this term is used in the Rosaecrucian teachings, regardless of whether in connection with physiology, psychics, chemistry or electricity and magnetism, it means a body of spherical or other shape having a wall with negative polarity and a nucleus of positive polarity. Concentration— A mental (and physical) state where the whole objective attention and comprehension is focused upon one definite or indefinite point, place, condition or principle. Perfect concentration of this kind results in complete inactivity of four of the five objective faculties at one time. When concen trated upon seeing, then seeing must be the only faculty not inactive, when hearing, then all but hearing must be inactive. It is impossible to com pletely concentrate when two or more of the faculties are active at the same Two faculties such as seeing and hearing, may rapidly alternate in their concentration so that it may seem as though both were concentrated at one time, but this is not so. We can be conscious on only one objective in.pression at one time. All else is rapid alternation. (See Conception— In our Rosaecrucian teachings we are told that our concept of anything which we com prehend through the five objective faculties, de pends for its accuracy, in its effect on us, upon our
TH E TRIANGLE
sider the transition from a material or spiritual viewpoint. Matter is indestructible; that is a fundamental law of m atter; it can only change its form or nature of manifestation, and matter is in constant change— another fundamental law. The soul is immortal and cannot be destroyed, lessened, increased or otherwise modified except in growth of experience. A fter transition the material part of man, the body, does not cease to live, but is in fact still vibrant with spirit energy, even to the most minute cell. Hence neither bo dy or sou 1 ever dies, and there is no death. (See Birth and Crem ation). Deduction— A process of reasoning. The objective mind can reason by all processes, inductively, de ductively, syllogistically, etc. The Subjective Min.d on the other hand, tends to reason deductively all the time. Starting with a true and understandable premise or basic fact, reasoning by deduction there from one will come to a logical conclusion, if the deductive reasoning has been logical and in accord ance with law. It is the excellent reasoning abiliity of the subjective mind that brings about the correct conclusions through its deductive reasoning. The Objective Mind seldom approaches the perfection of the Subjective Mind in such reasoning. Bring ing about a Borderline State of Mind will enable one to take objective advantage of the Subjective reasoning. D isease A local or general disturbance of the har monious constructive process of the living, creative cells. Regardless of the cause, the condition is, fundamentally, the same. The disturbing, breakingdown process am ong the diseased cells is being strongly or weakly fought by the healthy normal cells, according to the general or constitutional state of the body. Through the creative, construc tive powers of the healthy cells, nature attem pts to end the destruction and renew the disease cells and restore health. The battle calls for concentration of energy and robs the general system of its nor mal status, while the disease is also disqualifying many cells, organs, tissues and 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 interfering and by ending the cause of the disturbance when it is known. Proper breathing, proper eating, proper exercise, sleep and thinking are the first essentials in helping nature and removing the cause or interference. Giving to the blood, the nerves and the general system that which was lacking (and caused the disturbance) or is now lacking in helping to restore normalcy, are the next essentials. Hence the various schools of therapeutics may assist and contribute to the restoration of health, but solely through assisting nature. While so-called death or transition is in evitable, disease is not necessary. The physical body can reach a state of age and exhaustion where the breaking-down process of cells and parts of the body is more rapid than the reconstruction, and as a principle of economy the soul will cast off or vacate the body and await another and more useful one; but such breaking-down and gradual weaken ing of the whole system need not be accom panied by any specific disease and can be free from any pain or suffering. Dreams— Dream s always occur just as one is passing from the complete sleep state to waking condition; this transition is a state where the subjective con dition is gradually m erging into the objective. (See Borderline State-). Such a state is very short in duration, usually, and in the brief period of two or three seconds one may “ dream ” long story of experience. This is because the experience is simply realized by the mind as one realizes picture after a glance of two seconds, but must use hun dreds of words and many minutes in explaining or describing. A fter one awakens one cannot be sure just when the dream was experienced, except in such cases as where the awaking interrupts the
education, knowledge and beliefs. Our concept of material things change as we grow older, more experienced and more illumined. Not the actuality of any thing but our reality of it and our interpreta tion of it form our concept. By conceiving and giv ing our conception the power and reality of an ac tuality do we tend to create. In the beginning of all creation there was— and always will be— concep tion. (See Reality, also A ctuality). Cosmic Consciousness— That consciousness radiating from God which pervades all space (and herice all things), having vitality, mind, constructive power, Divine Intelligence. Into this consciousness is pro jected all the psychic consciousness of all Masters, and all A depts may attune with it.. It knows all, past, present and future, for it is all. (See A b solu te). A fter preparation through study and meditation, after deserving through serving, after attuning through practise and with nobility of desire, there comes to all Adepts an influx of illumin ation and inspiration which maintains a continued connection with Cosm ic Consciousness. This is called Illumination by the Mystics. This is one of the gifts desired by all Adepts. Cosm ic Mind— Referring more specifically to the mind or intelligence that form s a part of the Cosmic Con sciousness. It is also called the Divine Mind. Com pare with Universal Mind. Conscience—-The term in our ritual and teachings to indicate the “ still small voice” of the M aster Within; the Cosmic Mind with its inspiration and urge; the Mind of the Psychic Self, knowing all truth, all law, all principle, ever constructive in desire, dependable, “ ever present when the tem ptor tem pts.” Crem ation— Mystically this is a process of reducing the m aterial elements of the body to the prim ary elements through fire, as though an alchem ical pro cess was being used with crucible and fire. It carries out the ancient law that the body shall return to the dust of the earth from whence it came. C rem a tion simply hastens the natural process in a most sanitary way. The custom of burying the dead in the ground to decay was always considered a barbarous and unclean practise by the ancient mystics, and crem ation is not a modern method and will in time become universal am ong civilized peoples. The Rosaecrucian burial service and ritual call for crem ation of the body and the scattering of most of the ashes upon running water in brooks or rivers or in opened soil within seven days after transition. (See Death and Funeral Serv ice). Cycle— A period of time, evolution, process, method or m anifestation. Mystically, every progressive action is in cycles, definite and important. The cycle of human life is divided into periods of seven years, each of which is a cycle in the growth and development of the mind and body of the being; even the prenatal period is divided into cycles. The evolution of the universe, the evolution of man from a primitive being to the present can be divided into cycles. The twenty-four hours con stitu tin g a day is divisible into planetary cycles. The con sciousness of man is at present in the early part of the A quarian Cycle. Cycles form an easily under standable and significant method of m easuring time and progress. D Death— The mystic not only looks upon death as in evitable, but as a necessary element in the cycle of life. Death and Birth are synonymous in this sense, for so-called death is birth into adother plane, while birth is likewise a transition. The transition of soul into a body is considered just as strange and fraught with unknown possibilities by the mystic as is the transition of soul from a body. Both constitute the Great Experience. Both are a form of Initiation affording an opportunity for greater advancement. Therefore both are looked forward to by the soul withdut grief or fear. On the other hand there is no death whether we con
T H E TR
dream . T he c a u se s of dream s are m any. T he m ost commtjh cau se is that the first objective th o ugh t or yaea that p a sse s from the objective to the sub jective mind at the beginning of the B o rd er line State, starts a train of deductive reasoning on the p a r t of the subjective m ind; or som e long fo rgo tte n picture or idea lingering in the m em ory sto re h o u se of the subjective mind is sensed by the o b jectiv e mind at the b egin ning of the Borderline S tate, and the objective mind, not keenly an d logically a w ak e in its reaso n in g functioning, dis to rts or ad d s to and c reates a story b ase d on the first idea. O ther c au se s a r e ; external suggestion s from cold air blow ing over the face or partly un cov ered body, slight noises not pro perly interpreted by the w ak in g mind, a m ovem ent of the body a s con scio u sn ess starts its return, a m ental im pression received by the subjective mind from som e other p e rso n who is concentrating upon the one who is a t that time dream ing, and thereby consciously or un consciously sends an im pression. O f course, such Borderline S tate s m ay o ccu r at any time d u r ing sleep. E E g o — T he Sub jective Self a s distinguished from the O bjective Self. T his term is not used often in R o sae cru cian teach in gs for the term Psychic Self or Psychic Man e x p resses m ore correctly w hat is m eant. E lectron— T h e first form into which spirt essence concentrates p re p a ra to ry to m aterial m anifestation. T h e essense when stressed under certain conditions gath ers into very minute m agnetic cells which we call electrons. T hey are both positive and negative. E lectrons do not m anifest any definite chemical or m aterial nature until they unite in certain com b in a tions to form atom s. (S e e A to m s and M olecu les). Single electrons are invisible, but stream s of them m ay be seen and m easured. Electricity— C urrent electricity is a vibratory force in a ctio n ; static electricity is a potential vibratory pow er inactive and under stress ready to manifest itself under certain conditions. T hese term s and
definitions are not a s one finds them explained in scientific w o rk s but will m ake plain the terms a s we use them. Electricity is a vibratory en erg y : natural electricity is the result of the radiations of the sun (th erefo re one of the m anifestations of spirit essence and N o u s) ; all other electricity is artificially m ade through chem ical or m echanical action. Elem ent— O ne of the m any different natures expressed through com binations of electrons into atoms. T h e re a re 144 elements com p osin g all material creation. O f these 81 are definitely known to science in perfect fo rm ; others a re known through a n alysis of the vacant places in the periodic table of elements. Som e can be sensed in a psychic m anner only so fa r a s their nature and p u rp oses are concerned. Elem entals— Som etim es called S alam an d ers and other term s used by early philosophers and by some m odern schools of stran ge thought. In this sense an elem ental is suppo sed to be— "nature-spirit p residin g over the elements of fire, air, e tc ." A superstitious belief exists that these elementals or beings can cau se good or evil, or that they can fill a room and cau se disturbances or manifestations, or influence our thinking, hearing and seeing. It is needless to say that there a re no elementals in this sense. E m anations— T h e radiations or projections from all m aterial and psych ic forms. T h e em anations are e x tensions of the vibrations within the form— the vibrations of the spirit essence com posing the form. It is through the em anations reaching us from all things that we sense, either subjectively or o b jec tively, the existence of all things. Evolution— T he p rogressive growth and perfecting of all that is m anifest or in the conception of the C o s mic Mind. Even so-called devolution and disin tegration is a p art of evolution, a s one of its phases. Evolution implies onward and forward. It is the fundam ental law of nature and every element in nature is tending toward perfection and becoming higher in its rates of vibrations and more evolved in its manifestation.
T H E C O SM IC PILGRIM T he Story of Ruth and the Children of Light in Eight Episodes ( A sequel to " A T housand Y ears of Y e ste rd ay s," continued from the Sum m er Q uarterly of the A m erican R o sae Crucis of 1 9 2 0 ) Episode Num ber T hree T H E W O R LD O F R O M A N C E W eeks had passed and Ruth had heard from William but once. He had telephoned to ask this very signi ficant question: which are the most dependable, one's day-time im pressions or those of the night? The question indicated that the staid, conservative William H ow ard Rollins w as p assin g through that stage of reaso n in g and questioning that leads to the discovery of the world of reality. Much a s she would have en jo y e d his com pany and a continuation of the very pleasant friendship so recently developed, she felt that his silence and inattention would bring a greatly changed m an to her presence soon. T h e day came. It was a Sunday, and just that sort of a cold, snappy day when the open fireplace with its big, burning logs is inviting and friendly. After a few words of greeting and an explanation as to how he cam e to choose the very deep red roses that he carried with him from a West Side florist, he seated himself in a large chair opposite the stool upon which Ruth seated herself at the fireside. “ I suppose you have been wondering about my telephoned question and my silence since then. Really, I do not think 1 made myself plain over the *phone or else your answer veiled some great law or principle that I seem to fear or dread. 1 cannot see just why 1 should feel that way, but 1 want to know more, while at the same time 1 wish it could be postponed to some future time. Have you ever felt that way? It is like aw aiting the doctor's verdict regarding some critical condition; you are anxious to know* the truth, the whole truth, yet fearful; you wish it might be delayed some way. If there is some veiled principle back of the answer you gave me over the 'phone, then you will understand how I feel." "N o, William, I would not understand if 1 did not understand you first of a ll," replied Ruth with a win some guile that w as not altogether lost on William, despite the serious attitude he was assuming, know you so well, that is, I know the William part of you so well, perhaps better than your closest com panion, your Mother.* You fear to aave your big world tumble down like a house built of cards. The world has meant so much to you, and though you could stand the shock o f having another world just as big introduced to you as a sort of rival creation, you dread to learn that the world of your first conception may be— what shall I say,— a world of rom an ce? But, what was there in my answer to you over the 'phone that indicated a veiled principle or la w ? " "O h ! I see it is hopeless,’’ responded William with a resignation that revealed plainly the anguish that had filled his being for the past weeks. "T h e very words you use and the meaning back of each phrase convince me that 1 am at the very threshold of an astounding revelation. Your answer that day was simply this: day-time impressions are dependable if they come from the same source that sleep-time impressions come, otherwise they are delusions of the senses.* Is not such an answer provoking in its intimations? Come, let me have all of the story, all of the terrible
T H L i txlA N G L E
T h e little ch ick bo rn in a sm all w ired s] ice lo o k s u pon th at en v iro n m en t a s the w orld of r e a lt ie s , w h ereas the chick h ad ju st e m e rg e d fro m the g re ate st u niverse of realities know n to m an . " Y o u sa y that this m o r n in g y o u w ere a w a r e of liv in g in a w orld of real a c tu a lites. W hen w a s that,— w hile y o u w e r e a sle e p o r a f t e r y o u a w a k e n e d ? Of c o u rs e y o u m e an a fte r y o u aw a k e n e d , bu t w hy— " "C ertain ly ! 1 sp en t m o st of m y night, if not all, in a w orld of im a g e ry , u nreality, d re a m s, d elusion s,— w hy 1 u n d e rsta n d now w h at y o u m ean . T h e w orld of u n rea lity is the w o rld in w hich o u r c o n sc io u sn e ss is d o rm a n t, a sle e p o r u n co n tro lled a n d w h ere re aso n is d eth ro n e d an d allo w ed to w a n d e r a n d "
H o w h um an n a tu re loves to hold fa st to its pet delusions,'* sigh ed Ruth a s she a r o s e an d to o k a la rg e leath ered co v e re d b o o k fro m the tab le behind W illiam. S e a t e d a g a in in a ch air at his right side sh e b e g a n h er w ell-plan ned ex p lan a tio n . "1 h av e selected a b o o k a s the o b je c t of o u r a n a ly sis of se n se d elusion s. Y o u re m e m b e r it w a s a b o o k o r se v e ral of them that starte d y o u r m ind a lo n g the p ath of e x p e rie n c e a n d y ou d eal so m uch with b o o k s in y o u r big w orld th at I c h o o se on e of them a s my su b je c t fo r a u to p s y . T h e b o o k s y o u deal with a r e not only diaries, but b a n k -b o o k s, jo u r n a ls, b a la n c e bo o ks, sto c k b o o k s an d c h e ck b o o k s. But a b o o k is a b o o k in the w orld of delusion. " W h a t h a v e 1 in m y h a n d ? L e t the b rig h te st p u p il in m y c la ss ra ise his h an d a n d an sw e r. A book! Thank you ! th at is right so f a r a s y o u c an se e a n d u n d e rsta n d . But y o u do not tell m e w h at 1 have, but g iv e m e a n a m e fo r so m e th in g y o u c an se e w hile y o u ig n o r e a n d leav e u n n a m e d w h at y o u c a n n o t see. 1 really h av e here in my h an d a w h ole w orld. M o u n tains, rivers, fo rests, fields of gre e n a n d w hite p lan ts, all th e se th in gs 1 h av e h ere in m y h an d . It to o k the m in e r a ls o f m o u n ta in s to get the gold a n d o th e r m e ta l lic ele m e n ts th at en ter into the letterin g, the s ta m p in g a n d p r in tin g ; riv e rs of p u r e w ate r, p u lp fro m m a n y trees, cotto n fro m m a n y p la n ts to m a k e th e p a p e r ; g u m fro m o th e r tr e e s fo r glue, iron fro m o th e r p la c e s fo r th e m a c h in e ry , a n d d o z e n s of o th e r w o rld ly ele m e n ts to m a k e th e ty p e, the ink, the sizin g an d all th e o th e r a lm o st invisible p a r t s of this b o o k . W h a t I h av e in m y h an d is no-thing e x c e p t a s o u r s e n se s in terp ret it, w hile in reality 1 h a v e in m y h an d the w o rld of ev e ry th in g . Y o u u n d e r st a n d m y sim p le e x p la n a tio n o f the p r in c ip le in volved here, o f n a m in g a th in g an d g iv in g th at th in g an entity th at it d o e s not h a v e in n a tu re, do y o u n o t ? " " Y e s , 1 u n d e rsta n d th at poin t, now. A y e a r a g o it w o u ld h a v e se e m e d childish to m e b e c a u s e in c o n se q u e n tia l; b u t go o n ! " " T h i s b o o k , " c o n tin u ed R u th , " i s a p r o d u c t of the d ay -tim e w o rld . It is a re su lt o f m a n 's w orld ly, m a te rial th in k in g. It is not a n a tu ra l p r o d u c t, it h a s no e x iste n c e in th e w o rld of realities, f o r b o o k s a r e dif f e r e n t th ere "
"A re you speaking of another p lace ," interrupted Rollins. "W hat do you mean by ‘different there’ ? " "N ot p la ce ," explained Ruth. "U n less you call this rom antic world of ours a place, you cannot call the world of realities a place; I would rather think of-them a s real and unreal divisions of existence. Place is a term or condition of the un real; it has no application in the re al." "B u t," began Rollins, with a very evident concern, "w h ere is this unreal division of existence? Surely we have so little to do with it that we m ay ignore it, or at least keep in mind its possible unrealities while we are deeding with it. You are introducing me to another phase of existence or m anifestation of con sciousness that 1 did not know existed; I w as aw are this m o rn in g'th at 1 w as living in this world of real and that at times could enter a psychic condition, as you have called it, but you lead me to believe that the psychic w as also real; now where is this unreal life or state? "S tran ge , is it not, that we easily start with a false assum ption when we begin to reason about the reali ties of life." Ruth w as ready now to m ake her de tailed explanation. She had lead Rollins along until he had committed the usual errors of reasoning so that she could point out to him the great delusion of life,— the delusion presum ptious— as she chose to call it. 4‘The little babe spending its first conscious hours in a crib and in one small room, might well look about him and say ‘so this is the w orld!’ Think of this room being all of the world to a ch ild !" Ruth stood, now, in the centre of the room in magnificent pose. There w as a light of challenge in her eyes, a positiveness in her voice that added magnetism to her charm ing per sonality. "F o u r walls, two windows, a fireplace, a door and some furniture, sunlight a few hours a day, otherwise dreary and for long periods very dark,— inky dark— unless artificially lighted. What a world I
"P lease let me continue," exclaimed Ruth with just a sign of impatience. "Y ou have had too many won derful psychic experiences to deny the world of psychic realities and yet you would put that world on a par with this m aterial day-world in which we exist at this moment or at least function. You say that at night your consciousness is asleep or dormant. What consciousness do you m ean? Y our objective con sciousness of course; the consciousness of your physical body. What consciousness w as function ing during your psychic experiences? Your inner consciousness, the one which is not attached to or dependent upon your physical body and its organization for expression? You speak of sleep and say that you slept last night. It was not you, the real you, that slept, but the physical you, while the real you was not only aw ake but unham pered, uninfluenced, by the outer consciousness. You say you awakened this morning, while I say you, the real you, went to sleep when your body arose and be gan its activities in this world of romance. Yes, look startled, now; you appear surprised and are ready to contradict m e; but you cannot prove to me by any reasoning, by any evidence, that when you retire at night and close your eyes and become unconscious of this world that you are entering a negative phase of existence and that when you ‘aw aken’ you enter the phase of real existence. You are asleep now ! You are dream ing now ! You are surrounded by dreams, im agery, unrealities and delusions,— to use your own words. T here is nothing true here but change. About us on every hand we see, hear, feel, taste and smell unrealities. A moment ago while I was talking you alm ost unconsciously looked at the clock there in the -corner. What did you see? What did it tell you? Lies, falsehoods, delusions, a man’s conception and creation, both clock and tim e! Today is Sunday, here, yet if you project your consciousness to another part of the world you will find it is Monday or Satur day according to the rom ance of the calendar that is used. O h! it is so hard to explain, for, 1 must use words to reach this worldly consciousness of your, w ords invented by man, crude tools, im ages of things, not realities at all. You call me Ruth, 1 call you— William— and think that I name you, when the you I know has no such name. It is all fiction, romance of the purest kind." "A n d has rom ance no place in our lives at a ll? " asked Rollins with an expression in his eyes and a strange inflection in his voice that caught Ruth un aw ares. "W hy, eh, yes, that is at times. All rom ance is of our conscious m aking. We create it, we foster it, we enjoy it; it is a part of our objective selves, but it has no place in our real beings, in our heart of hearts,— " "N o rom ance of the heart! Ruth! Will you take even this away from m an? Would you take love from th is world and leave a man like me with nothing to offer,— " Rollins arose and walked towards Ruth. There was sincere pleading in his voice. "N o ! N o !" Ruth was plainly disturbed, and pleased. "B ut rom ance is of our affections, a part of our worldly consciousness, while love is of the world of realities, never changing, immortal, divine. When the rom ance of affection ends the reality of love begins— and right now we are in world of rom ance," (T o be Conti nued in Episode Number Four)
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