!rRE TRUE .A.ND INVISIlIL!

ROSICRUCI.A.B ORDER

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J.n Interpretation of the :iol1cruciaD .1l1ecol7

.An Ixplana Hon of the

Ten Roa1crucian Grade.

PADL rosTZa c:.1S!

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~rd Ed1 tion .

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Cop1rtcht 1933 b7

Paul. 70ater Cu. (Mada in the U.S.~)

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m mrs .AND IlNISIBLE BOSIc:mrCI.A1J OllDD.

Rosicrucianism CaJ:le into public notice early in the 17th centUl7.

In 1610 the lama Frater;;,1tat1s; or. A p1&covery of the Fraternity of the most Lau4able Order of the POSy CrOBS circula.ted in manuscript among German occ·Jltists. In 1614 it was ~lisned at Cassel, and 1ts sequel, the Contesiio lraternitat1s. was printed early in the following year. Theae two pamphlets contain the story of the Order, and a relNlllil of 1 ta principles and philoaopby. What follows 1s a. condensed version of their contents.

Seeing the only rise and. merciful God 1n thea. latter days hath poured out 80 richly Hh mercy and goodness to manldnd, that we may justly bout of the happy time wherein there 18 not onl7 discovered. 'IlZ1to us the half part of the world, which was heretofore \U:knovn and hidden, but He hath alao made I!IIll1felt unto us ~ \7onderful and never-heretofore leen vara and creatures of Nature, and, moreover, hath railocl men, e:ldued ;rl th Great \7isdom, \7hich might partly renew and reduce all arts (in thi. our spotted. and imperfect age) to perfection, so that finally maD might thereby underst80ld his OWll neblenesl and uorth, and why he is called Kicrocol!jIU.l. &:ld how far hil lcnowled.&e erlendeth in Bature •

.Al thoilgh the rude world herm th trill be but little pleased, but rather smile and scoff thereat; also the pride and covetoWinel1 of the learned. il 10 great, it rill net suffer them to agree together: but uere they 'IlZ1i ted, they might, out of all those thiDgil 'l7hich in thh age God doth so richl7 bestolr upon us, collect a perfect method. of all arts. lN.t such 18 their oppoai tion that they still keop, and are loth to leave, the old course, esteeming that uAtch hath

a mere sho\7 of loarn1~, more than the clear and manifested Light ot Truth.

To such an intontion of a genoral reformat10n, the moBt godly and highly illlllllinated. lather, our :Brother C.R.C., tho chief a."1d original of our tratorni ty, hath much and long tilllO labored. :Born in 1378, in the fUth year of ~1a &&" ho wal placed in & cl01 ... tor, whoro he learned ind1fforont17 tho Groek and Latin tOnguel, and (upon hil oarnost delir. and r.quest), boi:lg yet in hi. growing yearl, \7&1 as.ociate! to a :Brother, P • .LL., \7ho had. determined to CO to the Ho17 Land.

The True and Invisible Rosiorucian Order

This Brother died in Cyprus, yet our Brother C.R.C. did not return, but shipped himself over, and went to D~asous, mind inc from thenoe to go to Jerusalem. But

by reason of the feebleness of his body he rem~ined

still there, ~d by his skill in physic he obt~inod

~ch favor with the Turks.

In tho meantime he beca~e ncquainted with the Wise ~en of Damcar in Arabia, and beheld ~hat great wonders they wrought, t:Ild how nature was discovered unto then. Hereby was that high and noble spirit of Brother C. R. C. so stirred up, that Jerusalem was not now so muoh in his mind as Danoar. So he made a barbain with the Arabic.ns that they should carry him far a cErt=.in SUI:! of money to DarJcu.

He 1t'!lS but of the age of sixteen yeus when he cc..":le thither. The roise i.!cn receivEld him not as a stranger (as he hil:self witnesseth), but as one whoa they had long expeoted: th~/ called him by his name c..~d showed ~im other scorota out of his cloister, whereat he could not but r.ightily wonder.

Ho learned there bettor thc Arabian tongue, so that the year followinc he tranclated tho ~oot K (Liher lfundi) into good L4tin, which he ~terward. brought with him. This is the plnce where he did lenrn his medicine and his cnthemntic ••

hfter three yenrs he returned again with Good consent, shipped h~aelf over Sinus Arabicus into

Egj~t, where he renc.intd r.ot lor~, but only took better notice there of tho plants and creatures. He sailed over the whole Uediterrnnean Sen for to come unto

Fe£, whero the ;~Qbi~nB had direoted him.

Evory year the Arabians and hfrioans do send on. to another, inquiriDb ono of anothor out of thoir art., if happily they had found out some better thing •• ar

if exporionoe had weakened their opinions. Year~ thero camo somethin~ to light where~ the mathematics, medicine, ~nd magio (for in those are they of rca moat skilful) were nmended.

At Fe£ he did get noqua1ntanoe with thoso which ore cClI'I!:Ionly oalled thE: ElelllOntary Inho.bitants, who reveal~d unto him DnnY of their secrets, al we likewise ~iGht cnther tosether r.c.ny things it there were th.

like unity and dosire of searching out secrets nmong UI.

Of those nt Fe£ he did often confess, that their magic wns not altogether pure, and alao that their Qabalah wns defiled with their religion, but, notwithstanding, he knew how to make good ule of the aame,

and round still more bettor grounds for hia faith; a1- to~ether agruenble with the hArmony of the whole world and wonderfully icpressod in all period. of tLm •• Thonoc proooedoth that fuir ooncord, that a. in every several kernel is contained a whole good troe or fruit, so likowise is includod in the little b~ ot man. the whole sroat world, whose religion, poli01~ health. me.-

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Tho True and I~visiblo Rosicrucian Order

bers, nature, l~nguage, words, and works are asreeing, ~pathi%ing, ~d in equnl tune and Delody with God, Heaven, nnd Earth: nnd that which is disagreeing with th~m is error, falsehood, and of the devil, who alone is the first, ~iddle, and last oause of strife, blindness, and darkness in the world. Also, might one ex~~ine all and several persons upon the earth, he should find that which is good and right is alway. agreeing with itself, but all the rest is spotted with a thousand erroneous conceits.

After two years Brother R. C. departed the city Fcz, and sailed with many costly things into Spain, hoping wall, as he hicself had so well and profitab~ spcnt his tine in his travel, thnt the learned in Europe would highly rejoice with him, and begin to rule and order nll their studies according to those sure and sound foundations. He therefcre conferred with the lec.rned in Spll.in, showinr, unto them 'ttle errors of our arts, C'~'1d how they might be corrected. He showed them now growths, now fruits, and beasts, which did concord ~~th old philosophy, and prescribed the~ new Axio~t •• whereby all things might be fully restored. But it

was to them n l~ughing mtltter. and being a new thing unto them, they feared that their great n~e would be lessened if they should now egnin be;in to learn and acknowledge their ~any years' orrors, to which th.,y were r..ccustooed, and wherewith they hnd gained thea enough. :n;oso loveth unquietness. let him be reformed, (they said).

The same song was also suns to him bf other nations, tho which moved him the more because it happened to him contrary to his eXpectations, being then ready bountifully to impart all his arts nnd secrets to the learned,

if thoy would have but undertaken to write the true and infallible i.xiomata, out of all faculties, scienoe.,

o.nd a.rts, and whole nature, as thut which he knew would direot them, like a Slo~ or circle. to the on~ middle point o.nd eenter, and (as it 11 usual BJIlong the Arabians) it should only serve to the wise and leurned for a rule, that also thero might be a sooiety in Europo whioh

might hsve gold, silTer, and preoious stones, aurflcieut for to bestow them on kings for their necessary uses

and lawful purposes, with which society INch as be governors might be brought up to learn all that whioh

God hath suffered man to know, and thereby to be enabled

in all times of need to give their counsel unto those

tha.t seek it, like the Oracle ••

Verily ~e must confess that the world in those days wus already big with those great commotions, labor inc

to be delivered of them, and did bring forth painatakins, wort~men.. who brake with all foroe through darlcleSl

and barbarism, ~d left us who succeedod to tollow them. Assuredly they have boon the uppermcst point in the TriaIlble of Fire, whose flame now should be mor. and more brichter, and sha.ll undoubtedly give to the wor14

the last light. ~ ... =r=> ..

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The 1rue nnd Invisible Rosicruoian Order

But th~t we do not forget our loving Fnther, Brother C. P.., he after ~any painful travels, and his fruitless true instructions, roturned egnin into Germany. There, although he could huvo bragged with his art, but

specially of the tr~scutations of metals, yet did he esteem more Heaven, and ~n, the oitizens thereof, than

all vain glory and pOr:lp.

llevertheless, he builded a fittin; o.nd neat habitation, in the which he ruminated his voyaGe and philosophy, and reduced th~ together in a true memorial. In this house he spent a great time in the mathemntics, and made many fine instruments.

After five years came again into his mind the wished for reformation, and he undertook, with some few adjoin-

ed with him, to attempt the S!ll:le. i7herefore he desired

to that end to have out of his first cloister (to the

which he bare a great affection) three of his brethren, Brot~er G. V., Brother I. A., and Brother I.O., who

hud some more kr.owledt::e of the arts than at that time

mo.ny others had. He did bind these three unto him-

self. to be faithful, diligent, and secret, as also to co~it carefully to writin; all that which he should

direot and instruct thee in, to the end ~~at those which wore to come, and through especial revelation should be received into this fr&terDity, miGht not be deoeived in

the least syllable and word.

~fter this manner began the Fraternity of the Ro.., Cross--first by four persons only, nnd by them was made tho ~ical lnnguage and writin&, with a large diotionary, which we yet daily use to God's praise and blory, and do find breat wisdoD therein. They made also the first part of the Book M, but sinoe 1n that respeot the labor wus too heavy, they ooncluded to draw and roceive yet others moro into their fr~ternity. To this end

wus choson Brother R. C., the Founder'l own cousin, Brother G. G., and Brother P. D., their leoretar,y, so that they were eiGht in number, by wholll wei collected

a book or volume of all that which man can desire, wiab, or hope for.

~lthough we do now freely confess that the world 1. r::uch o..mended within o.n hundred years, yet we are a88urod that our Axiomat~ shall imcovably reeain unto the world'. ond, and nlso that the world in h,r highest nod last Abe shall not ~ttain to soo ~~h1ns olsea for our ROta

tnkos her beginning from that day when God spake Fiat

nnd Ihall end when he shall speak: Poreat; yet God..-

o look striketh every minute, where"""ii'iira aoaroe striketh perfoot hours.

TIhen now these eight Brethron had disposed and ordered nIl things in suoh mnnner, as thore wal not DOW noed of coy great labor, Qnd alao that every one WUI sufficiently instructed and able porfectly to d1soour .. of aeoret ~d manifest philosophy, thoy would Dot remnin any longor together, but, as in the beginnint; they had ngreod, they aeparnted themielvol into BeYeral

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The True and Invisible Rosicrucian Order

countries, because that not only their Axiocata might in secret be more profoundly examined by the learned, but that they themselves, if in some oountry or other they observed anything, or perceived some error, might inform one another of it.

Their agreement was this;--

First, That none of them should profess ~ other thing t~o cure the sick, and that gratis.

Second, None of the posterity should be constrained to wear One"C'ertain kind of habit, but therein to tollow the custom of the country.

Third, That every year, upon the day C., they should ~together at the house of the Holy Spirit, or write the cause of absence.

Fourth, Every Brother should look about tor a worthy person who, after his decease, might succeed h~.

Fifth, The word' R. C. should be their seal, I!lIU'k,

and cha.i='ilCter. .

~, The Fraternity should remain seoret ODe hundred year ••

These six articles they bound themselves one to another to keep' Every year they assembled together with joy, and cade a full resolution of that which they had done. There must cert~inly have been great pleasure to hear truly and without invention related and rehearsed all the wonders which God hath poured out here and there throughout the world. Every one may hold it out for certain, that such person. a.

were sent, and joined together by God and the Heaven., and chosen out of the wisest ~en as have lived in ~y ages, did live together above all other. in highest unity, greatest secrecy, and DOst ld.Ddnes.

one towards anothcr.

After suoh a most laudable sort they did speD! their lives, but although they were tree trom all diseases and pain, yet, notwithstanding, they could not live and pass their time appointed by God. They had ooncluded that as much as possibly could be, their burial place should be kept secret, as at this day it ill not known to us what is become of some ot them,

yet every one's place was supplied by a fit BUccessor. But this we will confess publicly by these present., to the honor of God, that what secret loever we haYe learned out or the Book M, although before our eye.

we behold the image and pattern of all the world,

yet are there not shown unto UI our miltortune., nor hour of death, the which only is known to God Himselt, who thereby would have UI keep in a continual readiness. But hereof ClOre in our Confession, wherein we do set down thirty-aeven reasonl wherefore ..

do now make known our Fraternity, ~d protter such high ~Iteriel freely, without constraint and reward. Aleo we do proffer more gold than both the Indie. bring the Xing of Spain, tor Europe is wit~_ohild,

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and will bri~ fort~ a strong child, who shall stand in need of a STeat godfather's gift.

The first of this fraternity w:'ich died was Brother 1.0. After his doath Brother R.C. rested not, but uS soon as he could called the rest together, and then, as we suppose, his grave was made, althoush hitherto we (who were the latest) did not know when

our loving Father R.C. died, a~d had no more but the bare names of the beginners, and all their successors to us. Yet there came into our memory a secret, which through dark and hidden words and speeches of the hundred years, Brother A., the successor of D. (who was

of the last and second row of 6UcceBsion, and had lived amongst many of us), did impart unto us of the third raw 3.nd euece ss tom otherwise we mUllt confesll that ~ter the death of the said A., none of us had in any manner known anything of Brother C. R., and of bil first rellow-brethren, than that whioh was extant of the~ in our philosophical bookll, amongst which our J~iomata wall held for the chiefellt, Rota Mundi t~

that displaying the greatest artifice, and Protheul

for the mOlltprofitable.

Now the true and fundamental relation of the finding out of the high-illuminated man of God, Fr •• C.R.C., is thilll--After that A.wa8 deoeased, theresucceeded in hiE plaoe our lOving Brother H.I. This ~An, after he had repaired unto us to take the 80lemn oath of fidelity and secreoy, informed UII that A. ha4 comforted him in telling him that this fraternit,J IIhould ore lOnG not romain 80 hidden. The year following, he thought (he baing a good architect) to alter something of hill building, and rake it more fit.

In such renewing, he liGhted upon the )4emoria.1 Table, which was cast of brass, and oontains all ths names of the Brethren, with some tn other things.

This he intended to transfer into a more fitting Tau1t, for where or when Brother R. C. died, or in what

country he was buried, was ~ our predecessors conoea1ed and unknown unto us.

In this table stuck a great nail somewhat strOD&, 80 that when it was with force drawn out it took with

it a medium sized stone out of the thin wall or p1aste~inG of the hidden door, and so unexpectedly uncovered tho door, whereat we did with joy and longing

throw down the rest of the wall and cleared the do~. upon which was written in great letterl-

POST CXX ANNOS PATEBO,

with the year of tho Lord UDder it. Therefo~e we , .... God thanks, and lot it reat th.t same night, beoau.e first we would overlook our Rota.

In the morning following we opened the door. and there appearod to our sight a vault of seven sidol and lIeven corners, ovel')' sida five feet broad, and the

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The True and Invisible Ro£icrucian Order

hei~ht of eight feet. ~lthough the sun never shined in this \~ult, n~vertr.eless it was enlight~ned with another sun, which had learned this from the sun. and was situated in the upper part in the center of the ce11ir~. In the midst, inrtead of a tomb-stone, wal a rou~d altar. covered with a plate of brass. and thereon this engravenl--

A.C.R.C. Hoc univcrsi comoendium unius mihi seoulchrum feci.

Round about the first circle or brim sto~.

Jesus ~ihi omnia.

In the ~iddle were four figures. enclosed in circlel. whoso oircu-scription wal.

1. Nequaquam Vacuum.

2. Legis Jusum. .

3. Libertas Evangelii.

4. Dei Gloria Intact ••

Thia 1s all clear and briG~t. as also t~e se~~h aide and the t",o heptagone. So we kneeled doY'TI altogether. and geve th~n~s to the so~e wise, sole ~ig~ty, and lole eternal God. who hoth taught us more then all men'a wits could ha':e found out, praised be His holy

name.

This vault we parted in three parts. the upoer pert or ceiling, the wall or tide, the ground or floor. Of the upper pert you ahall understa!1d no more at thil time but that it ~~s divided according to the seven sides in the triangle which was in the bright center. Every side or well is perted into ten squares. eTery one with their several figures and sentencel. The ~o+~~m A~n." i~ ~Art.p~ in t~p. tria"!le, but ~ecaule therein is dcscriced the po~er and rule ot the Inferior Governors, we leave to ~nifeat the sarne, for fear ot the abuse of the evil and ungodly world. Every side

or wall had a door for a chest, wherein there lay diver. things, especiclly all our books. Herein also we found his (C.R.C.'s) Itinererium and Vita. whence this relation for the most part is ta~en:--rn another chest were looking-glasses of divere virtues, burning lamps, and chiefly wonderful artificial songs--generally all wa. done to that end, that if it should happen. after ma~ hundred years, the Fraternity should come to nothing, they might by thiE only vuult be restored again.

Now. as we hed not yet seen the dead body of our caroful and wise Father, we therefore re~oved the altar aside; then W~ lifted up a stro~~ plate of br~sl. and found a fair end worthy body, whole and unconlu~d.

In his hand he held a parchment called T, the which,

next unto the Bible, is our grectest treasure, whioh ought not to be ~elivered to the oensure of the world.

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The True and Invisible Rosicrucian Order.

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At the end of Book T, the ~ goes on to say. was a long inscription sir,ned by Brethren of the fraterni~J. In the original it ia a long paragraph. containing a single Latin sentence. The aeveral points of this sentenoe arel

(1) That C.R.C. came froc a noble and illustrious Geraan family bearing the name R.C., (2) that on ao-

oount of his ~btle conceptions and untiring labors he bocame acquainted with Divine and human mysteries ~

way of revelation; (3) that he collected a royal and i~perial treasure in hi! journeys to Arabia and Africa, (4) that the same was serviceable not on~ to hil age but to posterity; (5) that he desired to have heirl

of the name, faithful and closely jOined, (6) thnt he fnbricated a ciniature world corresponding to the

great one in its move~ents; (7) that it was a compendium of all things past, present, and to come, (8) that after living for core than a century he pasled away

at the call of the Holy Spirit &rod not ~ reason ot disease, yieldinb his illuminated soul to ita faithful Creator; (~) that he was a beloved Father. a moat kind Brother. a faithful Preceptor and an upri~ht Friend, and (10) that he is hidden here from his own for one

hundred and twenty years.

We are indebted to A. E. nsite for this ~ary translation ot the Latin text. (See his Brotherhood of the Rosy Cross. page 135. footnote .)

Tho ~ continues with a briet description of how tho Brethren closed up the vault again, follOWing thic with a general Levitation to all who are interested to offer thc~8cl~cs as candidutes for admission.

There is also a paTa~raph which, if read without understandinl of the ~ature of occult kn~llcdge, see~s to declare that tho anonymous authors are protestant Christians, of the Luthoran persuasion. Of this, certain critiCS, notably Mr. Yiaite, have made MUch, o.s ot the apparent professions of alleGiance to the political ordor of the Holy Roman E=pire. But occultists know in what sense both the religioua

and political professions of this paragraph are to be understood.

Ev&ry r~al occultist can say, with the authors of the Faroa. that he "has the knowledge of Jesus Christ." And the phrasing~the political part of the paragraph is subtle. It say.:

. "In PoUtia we tlcknowled'Fe the Roman EMpire and

its Christian head, alboit we know what alterationa

be at hand, and would fain impart the samo with all our hearts to other godly learnod mon.-

Which should be ovidenco enough that the writers foresaw the political transformations which were impending throughout tho world. and were gladly expectins the~.

With respect to philosophy. the!!!! oontinue •• "Our philosophy alao is not a now invention.. but .1 &dam after his fall hath received it, and as ~os~' and Solomon used it, aloo it ought not ~ch to be doubtod of, or contradicted by other opinions or meaninss.· It is that wheroin Plato, ~ristotle, Pythagoraa, and ot+ll;rs did :hi t the hr.rk.· acn~·whf#rt i:\ .. E1W9h. ';'brahlJll •

. Uollel, Solomon, did 0:1:081.\, bi\t c·sp.eoU1!y1rherewith

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'!'he True and Invisible ROI icrucian Order

that wonderful book the Bible agreeth. All that lame

c cncur ret.r. together, and r.!1keth a sphere of globe whose total parts are equidistant from the center."

Then follows a condemnation of the craze for physical alchemJ or gold-makinG which was then ragiTl£ throughout Europe.

"The true philosphers," it says, "are far of an. other mind, esteeming little the making of gold, which il but a pera~on, for besides that they have a thousand better thir.gs. We say with our loving Father C.R.C., PhY. aurium nisi Quantum auru~, for unto him the whole nature is detected; he doth no~ rejoice that he can make gold, and that, as Christ saith, the devils are obedient unto him, cut is glad that he seeth the Heavens open, the angels of God asce~ding and descending. and his name written in tbe book of life.·

The ~ then concludes with these words. ~hosoever shell earnestly, and from his heart. bear affection unto us, it shall be beneficial to him in goods, body. nnd soul; but he that is false-hearted. or only greedy of riches, the same first of all shall not be able in any wise to hurt us, but bring hiaselt to utter ruin and destruction. Also our building. althou&b one hundred thousand people had very near seen and be. held the sa~, shall forever re~in untOUChed. UDdestroyed, and hidden to the wioked world.

Su~ ~~bra alar~~ tuarum, Jehava.·

CO~TEZSIO FRATEkNITATIS.

r.hatsoever you have heard, 0 mortal~, concernins our fraternity by the tr~pet sound of the Fama R.C., do not either believe it hastily, or wilfully IUSpect it. It is Jehovah who, seeing how the world is tall. ing into decay, and near to its end, doth hasten it again to its beginning, inverting the course of Kature. and so what heretofore hath been sought with great pains and daily labor He doth lay open now to those thinkine of no such thing, offering it to the willicC and thrusting it upon the reluctant, that it may become to the good that which will smooth the troubles of human life and break the violence of unexpected blows of Fortune, but to the ungodly that which will augment their sins and punisr~nt.

Concernin& the amend~ent of philosophy. we have declared thct the sa-e is altogether weak and faulty. But as commonly even in the same place where there brealreth fcrth a ne'" disease, nature discovereth a reMedy ogainst the same. so amidst so many infirmities of philosophy there do appear the right means whereby she moy become sound again, and new or renovated may appear to a renovoted world.

No other philosophy have we than that which il the head of all the faculties. Iciences, and art.,

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the which (if we behold our age) containeth much of Theology and Medici!"e, but little of Jurisprudence, which searcheth heaven and earth with exquisite analysis, or, to speak briefly thereof, which doth sufficiently manifest the Miorocosrous can, whereof if some of the more o-derly in the nUT.~er of the learned shall respond to our fraternal invitation, they shall find among us far other and greater wonders than tho so they heretofore did believe, marvel at, and profess.

It beco~es us to labor carefully that the surprise of our challer~e cay be taken from you, to show plain-

ly that ~uch secrets are not lightly esteemed by us,

and not to spread an opin~cn abr-oad 1IJ:10ng the vulgar

that the story concerning them in a foolish thing.

For it is not absurd to sup~ose that many are overwhelaed with the conflict of thoUGht which is occasioned by OUT unho re d graciousness, unto whom <as yet) be unknown the wonders of the sixth age; or who, by reason

of the course of the world, esteem the things to come like unto the present. and, hindered by the obstacles

of U,eir ag;e, Ihe no otherwise in the world than as

men blind, who, in the light of noon, discern only by feeling.

W. hold thft the meditations of our Christian Father upon all subjects which fro~ the creation of the

world have been inver.ted, brought forth, and propagat-

ed by human ir~enuity, through God's revelation, or through the service of angels or spiritl, or thro~h

the sacacity of understanding, or throuSh the oxper-

enoe of long observation, are 60 great, that if all

books should perieh, and by God's almighty sufferance

all writings and all 1earninb should be lost, yet posterity will be able thereby to lay a new found~tion

of sciences, and to erect a new citadel of truth.

Thorefore lt must not be expected t~at new comers shall attain at once all our wei~hty seorets. They

muFt proceed Etep by step from the smaller to the greater, and mu~t not be retarded by difficulti •••

~~erefore should we not freely acquiesce in t~e only truth than seek thrcugh so many windings and labyrinths, if only it ~ad pleased God to lighten unto u.

the Sixth Candelabrum. Were it not sufflcient for us

to fear neither hunger, poverty, diseases, Dar age?

Were it not an excellent thing to live so as if you had lived from the begir~ing of the world. and should still live to the end thereof? So to live in one place that neither the peonle which dwell beyond the Ganges could hide anythi~, nor those which live in Peru might be

able to keep their counso1s from thee' So to read in

one only book as to discern, understand, and remember whatsoev~r in all other books (which heretofore have

been, are now, and hereafter shall come out) hath been, 11, and shall be learned out of them? So to si~ and

play that instead of stony rocks you could draw pearll,

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instead of wild beasts spirits, and i~stead of Pluto you could soften the mighty princes of the world.

o mortals, di\~rte is the counsel of God and your convenience, ~bo hath decreed at this time to increase

and enlarge the n~~ber of our Fraternity, the which we

with such joy have undertaken, as we have heretofore obtained this great treasure without our merits, yea,

without any hope or expectation; the same we purpose with such fidelity to put into practice, that neither compassion nor pity for our children (which sone of ua in

the Fraternity have) shall move us, since we know that these unhoped for good thir~s cannot be inherited, nor be conferred proniscuously.

If there be anybody now which on the other side will complain of our discretion, that we offer our treasures

~o freely and indiscrL~ately, we affirm that we hav.

by no means made co~on property of our arcana, albeit they re!ound in five languages within the eara ot the vulgar, both becauso, as ~e well know, they will not moTe gro~s wits, and because the worth of those who ahall be accepted into our Freternity will not be measured by

their curiosity, cut by the rule and pattern ot our revelations. A thousand tiQ:s the unwort~7 may clanor, a thou~and ti~es may present themselves, yet God hath com~anded our ears that they should hear none of them, and hath so compassed us about with His clouds that unto ua, His servants, no violence can be done; wherefore now no longer are we beheld by human eyes, unless they have re-

ceived strength borrowed fr~ the eagle. ,

When that shall come to pass which must precede, our Trumpet shall resound with full voice and with nO prevarications of meanin~, when, na~ly, those thirg. of

which a few now whispor and derken with enigmas, shall openly fill the earth, the which, as we know, is already nanifest to ~ny learned men. as their tokens and secret congratulations bear witne.a.

i.e could here relate and declare what all the time from the yeDr 1378 (when our Christian Father waa born) till now hath happened, what alterations he heth aeen in tr.e world theae one hundred and six years of his lite, what he left after his happy death to be attempted by

our Fathers and by us, but brevity will not permit u. at this present to make rehearsal of it.

Truly, to whom it 18 permitted to behold, read, and thenceforward teach hi~~elf thos~ great characters which the Lord God hath inscribed upon the world's mechanism, and which He repeats through the mutations of ~~pirea. such an one is already oura, though as yet unknown to himself. But to the false and imposters, and to those

who seek other things than wi~dom, we witneas by these presents publicly, we cannot be betrayod unto them to

our hurt, nor be known to them without the will of God, but they shall certainly be partakers of that terrible oommination spoken of in our ~, and t~.ir impious

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The True and I~vi~ible Rosicrucian Order. 12.

designs shall fall back upon tr.eir own heads, T,nile our treasures shall remain untouched.

One thir.~ should t.ere, 0 mortals, be establithed

by us, that God hath decreed to the world before her end, which presently thereuoon shall ensue, an influx of

truth, light, and grandeur, such as he cocmanded should acco~pany AC~ fro~ Paradise and ~e~ten the misery of man. nherefore there shall cease all falsehood, darkness, and bondage, which little by little, ~ith the great globe's re~olution, hath crept into the arts, works, and goverr~ents of ~en, darkening the greater part of them.

As we now confess that :any h1Sh intellige~ces by their writings will be a great furt~erance unto this reforma-

t ion wh ich is to core , so do we by no means arrogate to ourselves this glori, ~s if such work were only imposed upon us, but we testify that sooner shall the stones rise up and offer t~eir serTice, than there shall be any want of executors of God's counsel.

God, indeed. hath already sent messeng~rs which should testify His will. to wit, some new stara which haTe appeared in Seroentarius and Cy~nua, the which powerful signs of a Great Council show 10rth how for all thing. which h~~ ir~enuity discovers, God c~lls upon Bis hidden knowledge, as li~ewise the Book of Nature, though it stands open truly for all eyes, can be read and understood by only a very tew.

Aa in the hu.~n head t~ere are two or~ana of hearinG, two of sight, and two of s~ell. but one only ot

speech, c.nd it were vail< to expect speech from the ear., ,

or hearir~ from the eyes, so there have been ages which

have seen, others which have heard. others agDin that

have smelt and tasted. Now, there remains that in •

short and s,.;iftly aporoaching ti:ne honour should like-

wise be given to the tc~e, that what ror~rly saw,

r.eard, and s~lt Ihall finally speak. after the world

shall have slept away the into~ication of her pOisoned

and stupefying chalice, and with an open heart, bare

head, and naked feet shall merrily and joyfully go forth

to meet the sun risint; in the morning,

These characters and letters, as God hath here and there incorporated the: in the Sacred Scriptures. 10 hath Be imprinted them most oanifestly upon the wonderful work of creation, on the hesvens, the earth. and on all beast., 10 that at the mathematician predicts eclipses. so •• prognosticate the obscuration. of t~e church. and how

long they ahall last. Fro~ these lotters we have borrowed our magic writing, and have .... de for ourselves a new language, in ~hich the nature of things is expressed, so that it i& no wonder that we are not so eloquent in other tongues. least of all in this Latin •• hich we know to

be by no means in agree~nt with that of Adam aDd

Enoch. but to havo been conta~inated by the cOntU.iOD

of Babel.

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But this must also by no ~eans be omitted, that we do exhort to the sole, only, ~ssiduo~s, and continual ~tudy of the Sacred Scriptures, for he that taketh all his pleasures therein ~h&ll know that he hath prepared for hi~self an excellent way to co~ into our Fraternity, for this is the whole fum of our laws, so those

are nearest c~d like~t unto us who do Mak~ the Bible the rule of their life, the end of all their studies, and the compencium of the universal world, fr~whom we require not that it should be cODtinu~lly in their mouth, but that they fhould appropriately apply its true interpretation to all ages of t~e world. Be it ours to bear witness, that from the besinning of the world there hath not be~n ~iven to Man a nore excelle~t, ad~irable, and wholesome book than the Holy Eible. Blessed is he who posfes~es it, more blessed is he who reads it, most bl~ssed of all is he who truly under standeth it, while he is most lL':e to God who both uneerstands and obeys it.

Now, whatsoever hath been said in the ~, through hatred of t..postors, against the trcn~utation of ~t~ls and the supr er-e !'\edici"le of the ·.orld, we desire to be

so understood, that this so great gift of God we do in

no mar~er set at r.aurht, but as it bringeth not always with it the kr.~.ledge of Nature, r.hile this knowledge bringeth forth both that and an infinite nu~ber of oth-

er natural miracles, it is right that we be rather

earnest to attain to t~e knowledge of philosophy, nor te~pt excellent wits to the tincture of ~tals sooner than to the observation of Nature. He must needs be insatiable to wham neither poverty, di!eases, nor danger

can sny longer reach, who, as one raised above all men, hath rule over thct which doth anguish, afflict, and . pain others, yet will give hi~self again to idle things. will build, ~~ke wars, and rlomincer, because he hath of ~old sufficient, and of sil~er an ine~haustible fountain. God jud;cth far otherwi&e, who exalteth ~he lowly, and casteth the proud into obscurity; to the silent

he send~th his angels to hold speech with thea, but the bab~lers he dri~eth into the wildernp.ss.

For conclusion of our Confession we most earnestll admonish you, that you cast away, if not all, yet most

of the worthless boo~s of pseudo chy~ists, to whom it

is a Jest to deceive men with monstrous symbols and enigmas, or to profit by the curiosity of the credulous. Ye that are wise eschew such books, ~nd have recourse

to us, who seek not your moneys, but offer unto you moat willingly our great treasures. We hunt Dot after your goods with invented lying tinctures, but desire to make you partal<ers of our goods. We do not reject parables, but invite you to the clear ~nd simple explanation of all secrets; we Beek not to be recoived of you, but call you unto our core than kin£ly houses and palaces. by no motion of our own, but (lest you be ~or.nt of it) a. forced thereto by the Spirit of God, cOmDanded by the

IS.

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Such, in t~eir own words, were the ori~inal declaratio~s ot the Rosicrucians. Theae t~o ~anifestoes were addressed to the "erudite ot Europe." They r.ere aimed at a particular class of readers. These were ~n of education, men of understanding, men of high spiritual aspiration, carefully di:;tir.e;uisht;!d in the texts themselves from the "vulgar, and i~~oeters, and Qil thofe who seek other things than wisdom.·

- Such readers would (and we have reason to believe they did) grasp

the true purport of these curious documents. Throughout Europe, in 1614, there was no erudite MAn who lecked the knowledge necessary to solve the enigmas of the ~ and the Confe~sio~ Ev~ry well-reed man in that-day had so~e acquaintance of the philosophioal system which provides the true key to these manifestoes. Many then living were profoundly versed in

the mysteries of th~t philosophy, which had exerted a great influence on European thoug'.t for more than two centuries. We refer to the Qabalah, or Secret Wisdom of Israel.

Amon~ notable students of this Hebrew esoteric doctrine were RayJ:lond Lully (diec! 1315), John Reuchlin (141'5-1522), John Picus de Hirando1a (1463-1494), Henry Cornelius Agrippa-(1486-l535), Theophrastus Para-

ee Lsue (14~:S-154l), IHlliam Postel (1510-1581), Heinrich Ihunrath (1560-1601), Robert Fludd (1574-1637), Athan_sius Kircher (1601-1680), Jaoob Boehme (1575-1624), and Thomas Vaughan (1~21-l665). Ginsburg,

in his essay on tho Qabalah says.

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testa~ent of our most excellent Father, and impelled b7 the occasicn of this present tiMe.

What tr.ink you, therefore, 0 mortals! Consider you not thot, ~aving pondered t~c ~ifts which are in you. having measured your understanding in the nord of God,

and having weighlld the imperf'Oction and inconsistencies

of all the a:-t~, you msy at leIlfth in the future deUberate ~it~ us upon their re~edy, co-operate in the work of God, ana be serviceable to t~e constitution of your tUne, On .:hich work_ these profits will follow, that an those goods which Nature hath ditpersed in every part

of the earth shall at one tL~e and altogether be ;iven

to you, as if in p .. cer:ter of t~e Sun and Koon. Then shall you Pe able to expel fro~ the ~orld all those thing. which darkcn human knCNledge and action.

You, however, for whom it is enoubh to be serviceable out of curioEity to any ordinance, or who are dazzled by the glistering of gold, or Who, thoubh now upright, ~i~ht be led away by such unexpected great riches into an effeminate, idle, luxurious, and pompous life,

do not disturb our sacred silence by your clamor, but think, that althou~h there be a medicine which ~ight fully cure all diseoses, yet tho~e who~ God wishes to

try or chastise shall not be abetted by such an opportunity, so t~~t if we ~ere able to enrich and instruct the whole world, and liberate it from innumerable hardship., yet shall we never be manifested unto any can unless

God should ~avor it, yea, it shkll be so far trom him ~ho thinks to be a part~ker of our richel against the will of God that he sholl sooner lose his lite in aeeking us, thon attain happiness by finding us.

FRATERNITAS R. C.

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"A system of religious philosophy, or more properly of theo~ophy, which has not only exercised for hundreds of years an extraordinary influence upon the mental develop~ent of so shrewd ~ people as t~e Jews, but has ca?tivated the minds of so~e of the greatest thin~ers of Chri~tendom in the sixteenth and seventeenth centuries, claims the greatest attention. These nen , after r-e s t Le s s Iy se ar-ch tr-g for a scientific system ~hi~h should disclose to them the 'deepest depths' of the Divine nature, and show them the reDl tie which binds ell things together, found the cravings of their minds satisfied by this theosophy."

Now, the Fa::1a speaks of the instruction received by Brother C.R. at Fet as includir.g ~abalah, and intimates tl:at he hi!1".self was sufficiently versed i:: the Hebre..-:i/isdcm to be abh to detect certe.in errors in the :~he...-c:ledan Qabalah, which derives from'. tr:e Hebrew orieinal. To make assurance doubly sure, both the Fama anc 'eonfessio describe the Rosicrucian phf Lo s cpr.y in precisely t:,c te::;Sused by Qabalists to desc:-ibe their cr.rn esoteric teaching. Compare what the ~ has to say on pages e and 9, and what tr.e Conf~ssio declares on page 10, with the followinga

"The Qabalah was first taught by God Hi~$elf to a select cOVopsny of angels. After the fall, the angels co~icated the heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the meanE of returning to their pristine nobility and felicity. From Adam it palsed over to Noah, and then to Abrnhac, who emigrated with it to ~pt, where he all~~ed a portion of it to ooze out. Thus the Egyptians obtained so~ kn~ledgc of it, and other Eastern nations could introduce it into their philosophical systoms. ~oses w~s rirst initi~ted into the Qabalah in Egypt, tut became most proficient in it durir~ his wanderin~s in the wilderne~s, ~hen he devoted to it t~e leisure hours of the whole forty years. Foe covertly laid d~ the principl~s of this secret doctrine in the first fcur becks of the Pentateuch, but withheld t~:em from Deuteronomy. Moses initiated the seventy elders, and they tran~mitted the doctrine trom hand to hend. Of all who for~ed the unbroken line of tradition, David

~nd Solomon ~ere the ~ost deeply initiated into t~e Qabalah."

(C. D. Gin~burg, Essay on the Kabcal&h1

Further:!:ore, both t~e ~ and th'3 Confessio as ser-e that they are writt~n enigrnctically, "so as not to ~ove gross wits." That is to say, they i~ti~~te th9t there is a hidden meaninb be~ind their letter. The Confessio warns against hasty acceptance of the superficial ~eaning of the F'a:-:a. It also speaks of a tL'lIe to come when "our TrUID~t shall resoun~th full voice and with no prevarications of meaning, when, na~ly, thos'3 things of which a fe~ now whisner, and darken with enigmal, shall openly fill the earth."

Considering, then, thQt these manifestoes were addressed to a class of ttudents familiar with the Hebrew esoteric philosophy, is it not reasonable to assume that t~e v0il of allegory which hides their true ~8Ding r..e, 1::e penetrated by analyzing the text according to the well-known rules of Qabalistic interpretation?

The followin~ pages contain such an analY8is. It is by no meanl complete, for there re~ain not a few "gross wits" to whom I have no wish to confide so~~ parts of the Rosicrucian doctrine. An exhaustive anolYlil, however, is not required in order to briDG out the ~~in point I seek

to establish in this book. I hope to be able to convince t':e re .. der in the p~£es following, that these Rosicrucian paophlets contain an allegory of initiation, v/hich nust have been p!:Tfectly comprehensible to seventeenth-century Qabaliots, and which has today a vital message for readers who are duly and truly prepared to receive it.

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~ABALI~TIC nm:RPR".:!.".TION OF ras RO~ICRUCIAll lLJHFESTOES

The first point to be noticed is that nowhere in the Feme or Conf~~sic are the Founder and his as~ociates ~ntioned by nb~.--:rnitia~ are-GIv~n. and every set of initials has c specific ~abalistic r.e8~~. as will soon be evident.

Even the birth-date of th~ Founder is imDortant. A tyro in Qabalah would be struck by this nuribe r 1378. The first di;it represer.ts Unity, which Qabalizts call t~e Crown, cr PrL~al Will (1). The second (S) they nace d Unde r s t and Lng , The third (7) they terr.'l()d Victory, and it stands also for tre se~tenary of creative powers called t~e ~even Spirits of God, or the Elohim. The last is the nurber of that aspect of Reality which they n~~~d Splendor. and this digit (8) is also associated with Hermes and Christ.

T),8 first t'!rO digit:: of t~~ birthdate M!l~e IS, the Qabalistic nU:l'ber r~FreEenting Unity and Love. This number, moreover, is a factor in the values of the gre:lter nu~ber of HebreT divine na~es. aud is also part of a ~eries

of n'.l.'T·bcrs Y!hich actuc.lly covern t'1e structure of crystal!:. plants, and

anir.l a ls. Tre lsst two di.:;its rr.a~·e 78, the numbe r of Mezla, Influenc\!. of ChNK, Chnnuk, to initiate, of LCh~. Leche~, Sr~~d, ar.~~H, V~lakh,

Salt. Ev;ry one of t~esr ~"ords "':es cmti"'portance in ilebrew ... ~

The firet trree dir;its l".avE' 137, the nU::lber of the word QBLH, Qabalab , ';;hich, combined .... ith ';hc hst disit, 8, tl:e number of Hermes, ";Tould certainly 6u«:;gest to an (~ruditc European of tl:!!.t day t'at RosicrucianisM

is a co~bir.ction of the ~abalah ~it~ Christian Her~ticism.

TJ-e last three digits nair'! t':e number 37!l, ',rhich is the value of

Hebre .... ~ords neaninb "in peace," ano: "al:lber·. The lat:ter hilS an slchemi- ,

cal ::ignificllnce which would have baen fa;lliliar to many sevente(.nth-

c'.·rtury rec.der n , Further~ore, tr,(. numbc r Z,76 is the sura of the nu:cbers

fr~~ 1 to 27, or the th~osoohic ~xt~nsion of 27, and the Gtory of C.R.

Lnc Ic e t e s t':'lt he estao! i shcd t:~" irat~rnity 1i'h~n he was 27 years old.

The first di&it. representir..; unity, the next two, making 37, a k~y-nu~~er in alche~ And Chrirtian esoterici~, and the last as the number of Herr:es. is another si~nificant combination. It sugr;estll that the 0riGin of the Rosic~ucian teachir~ is the Gno~tic wisdo~ veiled in alche~.

Azain. the total of the dizits in 1378 is 19, and this is the number of the ";ord ChVH, Chavah. 8 i~;;ifying pril'1&rlly, "to 'lll>.r.ifest, to show forth~" It is also th~er n~c "Eva," which has a very special lignificcnoe in Qabalah.

Finully, 1379 is l~ x 106, or the expression of Unity and Love (13) thr:>ugh the cycle of lOS, which the I:Itlnifssto(.s ther:selv61 give al the nU!:'ber of y~ars in t~;e life of C .R.C. ThisnUl!lber 106 has a180 other illtportr.nt reaninrs '"hich Vlill b'!l developed in due course.

This treat'cnt of numbers 'Will doubtless seem strange to I"8ny who read tr-e6E' ~a~('6 •. It wu s , however, perfectly f!lJ'lil1ar to Qabalhts at ti:e ti.,c the raan Lf'e s t ce s uppear-ed , And to the~ it would have given m~ bdication~ that the Rosicrucian doctrine 'If'll funda"'entally the same secret wi St1("m t~~y had found eo satisfy1.nr,.

The n~xt ~oint to be considered is the eignifica~oe of the teras appliad to t~e Founder of the Order thro~hout the text:. Be is called Fe.th0r, Broth'!r, Preceptor, and rriend, and by various ll'l1plications of t',e fitory iii under5tood to be a f'rysicien. All thece are mystery terms,

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! I

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applied throughout the literature of Ageless ~isdom to t~e Christos, or true spiritual Self of man.

Even t~e exoteric G0spels mAke Jesus call himself Brother of all who do t~~ will of God. The same Gospels ~ake him say, "1 and the Father are one." Note that this is equivalent to saying, "I and the Father are Unity," and since Qabalistically both Unity and Love are identical, this decleration has a bearing on the affirmation of St. John's Gospell "God is love.-

Traditionally the name of the Founder of the Order is understood

to ~~ve b~en Chri~tian Rosencreut&. Rerne~ber, however, that nowhere in either tr.e ~ or Confessio does this na~e ep~ar. It is evidently a ~ade-up Dane, but it is important because it brings the "chief and original" of the Rosicrucians into a circle of cystic personalities whos~ n~.

have all b~en associated with Ageless Wiscom. .

The names of these personalities have a striking peculiarity. They all begin with the sound wr.ich is generally represented in our alphabet b,y "K", and they all Lne Iude the letter "R." The~e nIL'IIes are KrishIla, Horus, EirIL~, Ablff, Christ, and Ctristian Rosencreut&.

rrishna, in the Bhagavad-Gita, says: "I 8M the Self, dwelling inwardly in all being~; I am t~e begir~ing, and the middle, and t~e end also, of beings. Of the sons of the ~other, I am Vi~hnu, the Preserver; I am

the word of those t~et speak. I am the fat~er of this world, the mother, the guardian. I am the way, the supporter, the lord, the Witness, the home, t~e refu~e, t~e beloved." Be also declares himself to be the one teacher, and as author of all the Vedas, the Fource of all knowledge, and this includes t~e knowledge of healing. Note thet the first two letters

ef hi~ na~e are KR, and that among his avatars or incarnations one il

the ap~arance as a fish. Note, too, that the number 8 is associated with

him, inaSMuch as he is Baid to have becn the eighth son of VasudeT& and ,

Devaki.

Horus, the son of Isis and Osiris, is the god celebrated in the Chnldean Oracles when they saYI "The god is he having the head of a hawk, he ener~i%e~ a spiral f0Tce." In the geometrical synbolit~ of the rigrtangl~d triangle t.~vinb sides of 3, 4, and 5, the side of ~ represents OsiriS, the base of 4 stands for Isis, and the ascending hypotenuse ot

5 is assi~ned to Ho~us. The E~pti~ name of this god wal Khoor, and

t~e Egyptian hieroglyphics for hit names are (Ch) and (R). They were often co~bined in a monogram, as shown in the cargin. Some think that it was from this monogram that the familiar Eye of Horus, preserved as the sycbol of the All-seeing Eye, familiar to ~sons and

r~presented on the reverse of the Seal of the United States, was originally deri~ed. As the sen of Isis, Horus is the ~idow's Son," and he is also the Son of the Virgin, because he was said to have been conceived through the aGency of tte spirit of his father, OSiriS, ~fter the latter's death. Horus is a solar deity, and the story of his warfare with Set typifies the overc0ming of the darkness of ignorance by the light of truth.

Hiram Abiff (in Hebrew ChVRM ABIV, Khuram Abiv,) is described in the Bible as the son of a widow wo~an of the tribe of liaphtali, and as being especially skilled in working brass. (\':e shall see what this point

about braSH sicnifies a little later.) According to esoteric tradi-

tion, the triba of llaphtBli corresponds to the z:odiacal sign Vinjo, the Virgin, symboliz:ed by a virgin holding a sheaf of Wheat. Thus there is associated with the na~ Hiram, or Khura~, the essential idea that il exprested by the word Shibboleth, significant to all Free UaSonl, which

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means beth "an ear of wheat," and. "a fl~ing stream." Furthermore. as

a widON'S SeD of the tribe of Naphtali, HirL~ is c~nn~cted with the ideas that w~ have seen associated with Isis as the mother of Horus. nL~ly virginity an.d widowhood.

The ~ral value of the na~e ChVRY ABIV is 273. or 3 x 7 x 13. and it is noteworthy that on the Seal of the United States there are various exa~ples of ~ltiples of the n~ber 13 whos~ total is also 273. This is the n~~ber. too, of the follcwing ilebrcw words: ABN M}~V HBVNIM, Ehben masu ha-1:anio, '::"le Stone which the Builders rejected; AVR-, GIIVZ. ~ Fenoz, n;Hidden (or Treasured) Li&ht; !REO, Arba, Four; GOR, Gawar, Chided. rebuked;

ar.d GRO, Ge:wrsh, Recoved, took a .. y-:-- -

Re~fL~iliar with the ~asonic le;en1 of Hiram will recall that he was killed by three of the builders of Solomon's temple. On account of his death he took away a sig~ificant word, which i~ the hidden or treasured light of ~~s~. When this word was de~nded of hi!:! by the three builders who killed him, he rebuked their presUl!lption. Four persons were concerned in this tre.n~action, the three ruffians and Htram. Furthermore, the n~ ber four is occultly connected with the co~pletion of the s9nctu~ ~anctor~ of the Te~ple, which is supposed to have been unfini~hed at the time or-the tragedy com=ernor~ted in ~sonic rituals. This Holy of Bolies is,

in ~n, the orban of a hieher order of consciousness. That or~an is rudimentRry in the greater n~~ber of hu-~ beines, but when it is completed

by the Great ~ork, it makes us partakers in what has been termed "fourthdi~ensional consciousnels.-

It is also interestir~ to note that the same wordl which app17 to the nu~ber 273 have a bearir~ on the history of the United States. The funda~ental tenet of the Declaration of Independence is the stone which the buildere of all previous forms of ~overnment had rejected, namely,

the brotherhood of man, L~d the essential freedoa and inner equality ot ,

all mankinc. The Declaration rebuked the tyrannical action of the KiD&

of Engl~nd, took awuy the thirteen colonies from the mother country,

made a beginninb towards the ~anifer.tation of the Hidden Lisht of true

Liberty, L~ accomplished all th~se things on the fourth day of the

month, when the sun was in thirteen desreel and thirteen minutes of the

fourth sirn of the zodiac.

The name Christos is a Gre~k term eqUivalent to the Hebre~ ~elsiah, signifying "the royal"or"anointed one." It begins ~ith the Greek letters Chi and Rho, or Ch and R. It has a far d~eper meaning than its ordinarJ theclog1ca1 interprotation. There if a close parallel between the story of C!~1st's birth and that of Kriehna. Christ il also called "The Stone ~hich the Builders rejected." He is aleo ter~ed Father, Brother, TeaCher, Fri~nd, and Physioian. In Christian symbolism he i~ often represented by a fish, and his mono~rae, shown in the marsin, hal the value of 700,

according to the nur-eration of Greek letters. But 700 il also the value of the Hebrew letter llun, or ":l", wh'3n it co:ces at the end of a ~ord. And we shall see thet this letter, which means

"fi&h" is also definitely associated with the Rosicrucian symbolism.

Co~in~ now to our Father and Brother, C.R •• we find the same ir'itit.ls, Ch and R, in his traditional c0t:nomen, Christian Rosencreutz. In the FL~ and Confessio, however, this name never appears. The Founder-or-the Order is designatod either as C.R.C., al C.R •• or as R.C. These como1Lations of letters have specifio meaning in Qabalah. &1 follows I

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The True and Invisible Rosicrucian Order.

C.R.C. In old German "C" was used to represent the sound now indicated'bY""'K." Thus the initials C.R.C. ere equivalent to Hebrew K.R.K., or Ko.ph-Resh-~;aph. Simibrly, C.R. is equivalent to Kaph-Rel5h, and R.C. to Resh-Kaph.

Kaph-Reeh-Kaph is a rearrange~ent of the letters Kaph-Kaph-Resh (YJ.R), Kikkar, the Hebrew for "circle." The circle is the ~bol of the One Reality, w~ich is No-Thing th~t can be na~ed, or THAT which was, is, and shall be. This Reality, the source of all ~&nifestation, was termed ° rather by Jesus, and is recogni~ed in Ageless Wisdon as the ever-living s;rr-Df all beings, the supreme "1 AM."

Kaph-Resh (KR) is tr.e Hebrew ~, "Lacb~ This is a fa~iliar mystical n~~ for "Our Brother," the Chrietos. It is used throughout the book of Eevelation, and in the liturgy of the Christien Church. It was also known to the sages of Encient India, who represe~ted their supreme Deity, Agni, "the god of consu:r.ing fire," as a young lcmb, carryint; a notched ha~~er, on w~ich was inscribed a s~,stika. This symbol is almost exactly identic~l with the La~b of God, or !gnus Dei, represented today on wax medals used by the Ro~~n Church. The only appreciable difference is that the ChristiRn medal shows 8 cross haviDb equal ~ms, instead of the swastin.

Resh-Kaph (RK) is the Hebrew ~, "tenderness," as of a young plaut, or green shoot. Thi~ is precisely the quality, implying also sweatnesa· and compa~sion, which is symbolized by the lamb. In this connection we

r.ay also reoemberOthat Free ~asons wear a lambs~in apron as their distin;uishin~ badg~ of purity and innocence.

C.R.C., or Kaph-Resh-Kaph is the n~ber 240, equivalent to Bebrew llTtNDl, 111tsanim, "First Seeds," and RlI, ~, "High, lofty." (Note that F~, Ro~, is also the last syllable in the na~ ChVRU, Khuram, or Biram.) Both-c7R. and R.C. are equivalent to the nucber 220, which is the value

of the words BChIR, Bawkir, "The elect," and T!iVR, TahoClr, "Pure- or·Clear.· The application of t~wo .ord~ to all the mystery rersonalitiea whose na~s we have bc~n cocsiderir~ is perfectly e~ident. Furthermore, the nu,ber 220 is also significant in Qabalah, becauce it repres~nts the ~ltiplication of th~ 22 forces symbolized by the 22 Hebre. letters by means of the powers Clf the ten aspects of the Life-principle, which aspects are c"lled [;eohiroth, or Nu-erations.

These may seen: strarlle thin$s to~~,y., but they .ere not strange to the erudite of Europe ~hen the Rosicrucian ma~ifestoes were published. Superficial readers in that dBy either rejected the texts as a hoax, or elte ~ere led estray by their letter. Those who accepted the story at face value rDshed in';o print with letters Ilnd euays intended to convince the hidden Brethren of the Order that the writers were suitable candidates for initiation. fliser readers, Y/e may suppose , penetrated the veil of eni&~~tic language, found the Qabalirtic cluec that we have set· forth, and p~rceived that our Father and Brother C.R. is but another personificatiCln of t~~ true Self of man. There is, indeed, abundant evidence that

no s~o.ll nu~ber of t~e best minds in Europe did read the Rosicrucian riddleE aribht, and did establish contact with the I~~er ~chool which announced it~ existence to the world in such curious terms. The

~'y they found is still open, and the Schocl to ~ich it leads the

earnest inquirer is still in active ooeration. To do somewhat to

clear the p~th to it is o~e of the objects of this book.

Brother C.R.'t a5e, at the time of his death, 1s given al 108 years. lhis n~ber would hold the attention of any Qabalist, for it ia

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the value of the l'Jtter-nal"e !;\i"N,~. A.s a noun, 't -eans "fish." The I:'.ysticel fish is the C~.ristos, an::! t:,'3 initials of r, Greek sentence which r,a;' be translated, "Jesus Cl~ri:;t, Son of God, :'avior," spell the word Ichthus, "fi!h."

In th~ Qabalah, the letter Nun is connected with the zodiacal sign Zcorpio, typifying a force which is alse syr.bolized as a serpent and an ea;le. Occultists ha~e alvroys known, ana new analytical psychology has d()rnon~trated, tr.~t th is force, the scrp~nt povre r , r.!1 ic~ is t!1e scorpion

of de~,tr. W.1f'n misused, is t"'ct in ~an which may be so directed that it will lift hi~ to the hictest degrees of conscious a~rc~ea8. This force is t":e "eagle" l!1entioned i:1 t:~e Ccnfe s e Lo , in the passa;e: "::herefore now r.o Joq~er are ;V~ beheld by h1,;"'~r. eyes, unless they nave received strength borrowed from the ea~le."

The nu~ber 10€ is also re~r~atle because it co~ceals a ge~trical forc:ula of creat L-::portar,ce in the I:\)'stery-teachi~. 106 is twice 53, and E3 is the nur-b"r of c'egrees for~d by the ju~etion of tr.e linea of :5 units and '- units in the FJ-tha!;orean trian-le of 3 - .4 - 5. Llat!1.er.l1ltically, ther~fo~e, 105 reprOsFnt~ the n~~~r of deGrees at the ~rtieal angle ot

a triansle fcr~d by co~bini~~ two ~-thag~rean triangles so aa to form

t~,e follo1\'L"lg figure I

Thia triangle, it will be see:1, ~~phasi'e3 the nu~bcra 5 and 8, since ;ts base is 8 units long. and each of th~ other two aides are 5. Thus tre t.hrf'e ~ide~ of this triancle ~i~e a tctal of 18 units, nnd 18 is tho nu!'",ber of the Hebrew noun ChI, Chni, "lire."

The nu~bcr 106, indicating th~ ~eea at the arex of this trlan~Je. is the nu~ber of t~e words DB~. ~. "attained," and PVK, Pook. "a:ltimony." The firn of thos~ incicates success in the Great ':Ior'c.

Th'3 aoc oad ";Tould incicate to a ~ablllist one of the nnno:-s for the mysteri cu; First :!atter of tl:':l alche':!istG. 'l''Je philosophical anti!:lony is the sa+e E.S the "perln~nent ronter" C'f the Her!::e+.ic philosophera. that is, with p",ilosophical J,{erc·Jry. It was to this that ~asil talentine referred ~hen roe entitled one of his boo~s The Triumphant C!1.ario~of A.nti~ony.

!iote, too. that the di':1ol"siC'r.s e!'lpnlosizp.d by this trian!;l" are those ~ntioned in the description of tho Rosicrucian v3ult. "Every side (waa) five feet broad, and the rei[ht of eight feet." These proportiona are

also trose e~~loyed in the constrvction of the Great Pyramid.

TH: JOtJRtlF.Y hl::J I:1ITIJ.TIOli or BrOTEiR C.R.

"In the fifth year of his ae:e h'3 1',as tllAcod in a clohter."

This con:1Gcta with the other 6t~te~ent. of the manifo:-stoea to t~e effect that C.R. was • l':embcr of a Gm-m&n noble famUy. '::hen t'leae pamphlets were published, the Lifo-power had brouGr~ into ~anife6tation five raoes ot mono The Indo-Ger~anlc peoplea belon; to this Fifth 1<aoe.

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The cloister. as ':!-.e derivation of the word from the Latin claustl"1lO, bar, bolt, bounds, indicates plainly enou~h, is the state of relative bondage wr.icr, precedes tr.e wor-k of liberation. It synboliz:es ':he fact t·',at the Life-power. freo in itself, assumes the burdens of liz::itation ir.:oosod by existence. This pas sage in the Fama is of the saoe funda:;ce;'tal purport fl6 the declaration of St. JOiUi's Gospel: "The WORD b~came flesh, and dwelt among us."

"Eo learned indifferently the Greek and Latin tongues." I explained this incorrectly in the two fo~er editions of this book, because I forgot that in 17th century English the ";ord "indifferently" r.eant ' "without distinction." What is meant is that C.R. learnt the language

of philosophy (Greek) and the lcnsuabe of science (Latin) equally well. In t~e cloister of the s~nso-life ~e must bain proliminary knowledge of science w:d philosoph:' in order to PUt ourselves in a pol!!ition to receive the secrets of ocoult knowledge, which are ioparted in "ArabiC", the language or initiation. Occult truth of the higher sort cannot be grasped by persons ~~olly deficient in this prel~inary training.

The beginnings of that search for truth by means of y,ilioh the WORD hidden in the hur.lan heart beccne s m.nifested are indioated by the nen pns6a;e in the F~a. It tells us that it was the "earnest desire and 'request" of C.~h'it led to his beins associated ',vith Brother P.A.L. Note t~at this happened while he wcs "in his growing years," that is, at about the see of fifteen.

It is at this period that the subtle force ~bolised as the serpent, the scorpion, and the eable beGins to bring about the physical changes and ~cntal transforr.ations characteristic of puberty. This is the tL~e Tmen boy. ar.d girls b~bin to think long thoughts, rhen they are stirred by a desire

for new experiences, ~hen their loneir~ for wider hori~ons nanifests itself. These inner stirri"bs are closely related to occult and ~~stical experience, as Ir.odern psycholoQ' bel;ins to understanC. Those psycholOGists, however. are in error vlno try to I:ake thenselves t-elieve that mystici&r.l a..,d occultiSl:l,

the q'lest for reality beyond mere s-:nsatioll. the search for truth tranlcending ordinary reasoning, are not~in£ ~ut obscure activities of tHB sexlibfe. The serpent force v;'lich is at v;ork in these beginnings of initiation

is no doubt the po~er var,uely temed libido by the analytical psyohologist., but ~pulses and e::lotions connected ',:it'l the perpetuQtion of the race by reprod~ction constitute a part only of itl potenciel.

"Brother P.A.L." is a simple Qebalistio pu~~le. The three le~ter. are the Hobrew letterl Peh. Aleph, and Lamed. Their total value is 111. This is the number of the adjective PLA, Pohleh. "marvelOUS," applied by ~abalists to the number Ol~, which they call "The Crown". and also "The PrimAl Hill." This aspect of the Life-power is represented ~y the circle at the top of the diagram of the Tree of Life. It corresponds to the hiGhest Grace of the True and Invisible Order. Thus to be associated with Brother P.A.L. means to be linked or joined to the Real Self. the true

I All. beoause Qabalistl desi~nate that Self by the term IChIDH, Jeohidah, and they o.lso attribute thil term to the number ONE, and associate it with

the upperoost circle on the Tree of Life. .

The number III is also the value of the letter-nAme ALP, Aleph, ·Ox". which designate. the first of the Hebrew letter.. In the Tarot, Aleph i.

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the Fool, and the stirrinbs of "earnest desire and r~quest" for higher types of eXFerience are what unites t~e personal consciousness with this Higher Self s~boli%ed cy the Tarot Fool. Even so, in Free ~nsonry, the first Freoaration of the candidute for initiation is said to be in his heart.

Do not be confused by the fact that PLA, Peleh, represents the first circle on the Tree of ~ire, while ~~, Alcph, is assiGned to t~e path leadine from that circle to the second circle. The path is essentially identical v:ith the circle from which it emanates, even e s t.'le rays of the sun arc essentially one with the sun itself.

Jerus~lem is the intended deEtination at the beginning of the journe::. The na:~e of this city Means "abode of peace.· It typifies the longiq:; fer contentment, the hUll[;er for r!'!st fron strife, the quert for peaee , These: are usually the dominant motivss wt'.ich L"limate a human being at the bee;innir; ef the :'iay of Initiation.

Here, too, so~thing is intiT.ated which shows the real purport ot the manifestoes, dsspite thsir outward parade of scetnricn C~Jistianity. Jerusal~~, at t~e poriod when Brother C.R. is sap~osed to have fared forth on his journ~y, \T&.S a place of pil;:;rir.age to the P.oly SGpulchrc. It had becoce the type of that reverence for the dea~ forms of t~e past which, oddly enough , is often associated with the states of J:lind leading to the be~innin; of the quest for truth.

Thus it is that even toJay the occult student encounters all sort. of "i~cient Orders," making various clains to unbroken descent trom India. E~pt, or ev::n Atl[t.lltis. Perhaps it may be thr.t the Uro.nian influence which ast!"ologers a:.sociat() • ... ith occult res~o.rch has sO":lething to do with thic deli~ht in whatevor purports to be old. For astrology holds that t'ranus has r;reat infltlence over antiquarian resr·arch of all !:orta.

Such res~arch has value, but it is all too co~on to ex&gcerste the ir:!oortanco of antiquity. Truth n~ver grows old, nnd reverence for the fo~~s of tr~ ~ast debe~rrBtes oasily into ~re superstition, which ts ferti Lc soil for the seeds of impo:.ture. "".'h:; seck ye the liv1n,; a:aonr; the dead?" ie a question t~at might be as~od of many who believe themtel.as especially favored because they ~ave been ad~itted into the rant. of ~o~~ society which advances a claim to direct connection with the

se~rs and sages of other dSYs.

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Brother P.A.L. died at Cyprus. In occult writinss, death otten sr-n~olizos transmutation. Cyprus is the e9sternmost island of the ~dltcrr~nc9n Sea. Its na~ is the root of th~ noun ·conrer," because in t~o.t islar.d w~re t~e copper mines which supplied the ancient world.

Copper is the metal of Venus. In Qabal~ and Tarot both copoer and the direction East are associated with Venus, and in mytbology the

island of Cyprus 1e !'1Cntion~·d as the birthphce of Venus. All this

refers to a center in the human organism, a nerve-plexus in the throat. Astrologically, the throat is ruled by the sien Taurus, the Bull,and

this sign is aleo connec eed 7:ith the initials P.A.L •• considered as a "blind" for ALP, Aleph, "Ox or Bull."

Brother P.A.L.'s death 'at Cyprus refers to a transmutation of the cosmic Lifs-Er~ath (associated in Qabalah ~ith Aleph) into a sp~ciali,cd activity of subconsciousness which is expressed throuch the functions ot the throat-center, This activity is the dawning of the hi(;her ccnsciousnest. ThuI, throu&h Cyprus and Venus, it would be associated for almost any Qabatist with that mystioal "East" toward which ell seeker. for light are led by the I'iay of Initiation.

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After Erother P.J...L. '5 dcatr. ~rot:her C.R. c orrt Inue s toward ,Terusalem. This means that although t~e first i~pulse has been modified, for

a tL~ the desire for peace persists as a do~inant motive. Thus the .

jOl:rney cont.inues until Dana scu s 1s r-eached , Here Brother C.R. is halted fo!' a ti::le, "by reason of the fe-:bleness of his t-COdy.·

The place-na::le "D'll!lB.sc"J~" -eans "work." E~:!ry 1:'e!;inner in occult practice learns that he har, mbny physical rea~just~nts to ~ke. "Sound ~ind in a sound body" applies with srccial force to esoteric training, which requires a st!'one; and pure physical vehicle. To rake a sound body takes lI"C'r1c, that is to S!ly, e sojourn in Da!:lllscull.

IThile this work goes on, Brother C.R. "~air.s favor with the Turks

by reason of his skill in physic." Ta"en lHerally, this is pr-epos+er-cus , At that tine, accordir~ to the story, he was only fifteen. one a Christian. Fvrt)~errore. he had not studied medicine, which he Le ar-ncd after

he had left DaMascus. To imabine t:;6t a German lad, hO'lF'tvp.r precocious. could ~!lin favorable notice from Moha~dans who held all Christians in conter.'pt. by the practice of nn art concerning whi:h h~ ha:! leorned nothing, is a feat that 'l'e may lesve to those ,,.ho are c!,-pable of a sincere belief that t~.e recon is "Il8r.e of I;reen cheese.

'~at is meant is that as the r~sult of the work of physicsl reconetruction. which takes tine and oei'fort. he "ho is P!'t't'BJ"i:l!; hit::self for initiation ~ains unusual s~:ill in controllin~ the functions cor his body. This practice is an~lo~ous to what F.incus ter~ Bat~a Yco~a. It includes tr.P. estat,lishl"er..t of corrt'ct he.bitc of diet, the vs'" of \'feter. rhythmic breathinr-, and such cc-rero l of the rrusc l e s os 'l'l'i11 enat·le the student to '"'8.intain an erect sitting posture, ~'ithout lIIo,.i".{;. for at le~st an hour.

In 1614 that group of occultists ~ho pu~lished the Fa~A and Conre~sio understood the occult laws ~ovepnlng t~e evoluti~~ or-the hu;;nrace:- They k-new th!lt Turlcs ar'!' l!o~;;ol ians, or Fourth Race men. :ThfAt they said of t.r.e friendliness of th,::: Turks to Broth!.'r C.R. is an allusion to the fact that the preli~inary practices menti~ne~ a~oTe do a·~kcn p~,ysical and ~r:ntal pO".7'·rs which ',,"-ro hiGhly developed in thfl evolution of the Fourth Race. Thp.se p0\7er!' r.ave been tc!""ooro.rily sub-Jr!"cd in subconae t ouane e s during the"! evo Iut tr-n of the Fifth Race (;.ryan, or Indo~f'rmanic.) Nott' well thl't the puq:O.:lse of the rreli"'.i-:ary practice r.hich is represr.ntc~ ~I +~e sojourn of Brother C.R. in D~Mescus is not the afl8.keninr of these p("1w~rs. Such (;W8l:o;ning co-es as a !l'l:.tt.er l,f course, but must not be made thp. object of t.he work.

Chastity in tho\l!';ht, 17('1rd. 6nd act is iC[lCr'ltive during this work.

This.is why Ratha Yo~a can be so deng~rous. It releases potent physioal snd psychical forces. Unless the~e are control~ed, they ~p.t out of hand, s("1rneti~s cavsin,:; dreadful 8r·x-perversions, insanity. and various kinds of diseases. Hence we ore told at this pOint in tho narrative that C.R. mlcle 1\ bargain with U.e i.rabi8ns ':0 carry hi!:! for Ii ce:-ta in :;:UJ!I of l:Ioney to the Te:nple of the ·:ise t"en. This rafers to tLe vc:m of chastity, which is indiccted by the ~eaninc of t~e ~orc "Arabia," si~nirlir.; "8terility."

Thus the Temple of initi~tion is 8l~o in Ar&~ia. ~ in Arabia Brother ~.R. Meets the ·.:isc ~Ion. Rote. however. that h':.' "'.ak~s a bargain .,;i.th tho ic"abians for a ct'lrtnin SU::l of Nlney, and that the period of hi. sojourn in the TeMple of the ·:i1se !'-en has a fixed limit. The celibo."y whi~h is necesRary in ord~r that o~e !:lay pass throu&h t~e initi~tory trial. ···it~ safety is not. 1r.oosed for lift'. It is indi6Mnr~blp. rrclimiTlliry tpainin~ in self-oontrol. It also establishes b tre~endous reserve of the 11fe-forc~, adequ~te for thc extraor~inary de-anns on ,.itulity Made by the initiatory process. After initiMicon, however, celibllo, is not required. nence the C('Infessio declares oxplicity that so~ of the fraternity have fo.r.ilies •

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The location of t!1e Teeple of the liisE l.!en is given as Dam-car. One ~ore ir.~enious tr.an c~itical Trriter on thi~~s Rosic~ucian has suggested that this means Danesc·'s-Cairo. The objf'ction to this interpretation is that Da~scus is in Syria, and Cairo in Egypt, which latter country. the story says, was not visited by Brother C.R. until after he had left DamCar. Furthe~ore, Dan-Car is said to be in Arabia.

This alle~o~ical place-na~ is one that would have been significant to any Qabalist of the early seventeonth century. It cocbir.es the two Hebrew nouns, DU, Dam. "blood," ~nd KR (i.e. C.R.), Car. "lamb." Thus it is the Hebrew for -BlOod of the La~b," a phrase fQ~lrar to all Christians. The :a~b, as we ha~e ~lready seen, is a far.~liQr symbol for the Christos, co~on to Bi=du and Christio.n typolosy. Initiation begir.s tho process whereby t':e pc'If-rs of t:"O C~.ristos are liberated a~_1 b"ought into expression. This process results at last in the perfection of Q personal vehicle for the trans~ission of these powers from the inner causal -plane out into the physical wcrld.

The prectic£.s of initiation modify the cher.listry of the initiate's own blood. The Te.ple of DaD-Car, or Tenple ot the Blood of the La~b. i. the initiate's ::TII'Il body. Thus it is like '::'olol:lOn's Temple in !'.asonry.

:ie are told th'lt C.R. learned his I!Iedicine and r..athel!1.8tics at Dam-Car. because the phJsical work of lnitiation is based upon occult ~thematics. that is to say. upon the actual geo~trical proportions of all forma in nat~re. It is also a wo~k of occult medicine because it hal to do with the cor;t:-ol of foro!;s r. ... ose first avra1<eninc is r"!presented toy the pass!l~e in th~ Far:a concerning t.hc friendliness of the Turks at DamascUI. !h~ acti~itlCS-Of t~ese forces d~ter-ine the state of t~e body c~emistr.r a~~ also build cells into bon~s and tissues. The practical work of initiation, in ot~er words. is the perfection of a physical body by means of t!--e ':lental direction of spiritual forces. ;In"!n the t-odily ~ehicle is ~rf!!ctec, the sriritu::.l p:mers find free and harmonious exrretsion, .!!!!!. on t~e phy~ic!ll olanf'. This is the real reason why t~ere are not so cany : asters. ;~05t persons are too la~y to do the "orl:, too deeirous of dis~oTering so~ "eosy way."

Brother c.a. C8~~ to Dam-Car at the age of sixteen. At this age the physical transforrr.ations of puberty are caQpleted, an~ thus it is ~afe to enter into t~e work of transfor~ing the body for occult work. At t~is ooi~t in the story there is an interesting paasa~e. It saya,

"The "t.iae l~en received him not as a straroger. but as one whom

th~y ~8d lo~~ expected: they called him by his na~. and showed him other s~crets of ~is cloister, wnereat he could not but miGhtily wonder."

As loon as the work of initiation really begins. one discover. that he it by no ~Ins alone in his search for truth. Contact is established with the ~~stera of the Inner School, and one finds that one is already known ":0 ther.l. The text also declares th!'t Brott:'lr C.R. was s~:own secrets "out of !>is cloister." This !'lp.ons t~8t initiation brings to lisht the inner meaning of phYlical eT-parience. Comparatively early in the process it ~rirgs to the surface of consciousness a host of tmrressions whic~ have been stored in the su~oonscious mind, arA one lee. the significance of Nony ev!nts in Dna's life. which, at the ti., the)' occurred, !:lay hav" seE:~d to be_ of no purticular imDortanco. 'I'h.il process of retrospection is • most valu~ble part of occult training.

The :':ise t:en are actual hUl!'.an be ir·gll. They are the Master. who belOIlb to the Third Order of tha Invisiblo Rosicrucian Fraternity. They

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become visibl~ to hums.p ey~s wh~n those eyes have "borrmved strength from the eae:le." The "car-Ie" 15 the nerve-force which fi!lds outlet ordinarily in the reproductive functions ~o"erned by the zodiacal sig;r.. Scorpio. Thil force has to be subli':'ated ar.(I tran!;r.;uted before it ce n furction in oent.er s of t"e body other than thosr, whoso office is the perpetuation of the

rnce.

Any attc~pt to bring scout this subli~tion before the body has been broubht under cortrol il den":erous. One must l:uild a clean bo-ly (princi.-,ally by ~E:ans of right diet), c.\1st purify t~e mind, and must have the blood-stre8J!l charred '.Vi +h ["U:Jt l e forces from rIQndular secretionl controlled by tl".e subconscious powor s of "t~e Turks." l','hen all this occurs, the blood chemistry undergoes s series of c~9.nge&, and t~e structure of certain areas of the brain is modified. Then CO~I the higher vision or clairvoys.nce in "hich one actuelly sees the :"/ise Lien.

Today this experience is pC's&ib'e for a grea.ter number- of persons tr.!l.n ever before. The details of the practical Jr.et~,ods 1"Ihich bring it

a bout r"Jay not be publicly ext'lained beyond a certain pOint. Nevertheleu. any reader of th*:'se paGe s rna .. - uncierts\;Q tl·.e preliminary \fork of puri rying "lis "'ir,d lI.r.d body. ;'Ihen he is ref-tiy, r+en he has !;iven the right knocle, ."lien he hall II.6ked at the rig'1t door, when he ~.aa !:Y.'t the testl which chow that he is duly and truly ~re~red. hc will make contact with more advanced t.E'achir.g. Not sooner--and the tests are strict and at the sa!'18 tiJ:'AI subtle.

Brother C.R. l~~ins his work at Dam-Car by perfectinb hi~!elr in tlce Arabbn tongue. Thic refers to t~e unusual insig~t into the secrets of nature 'lfhich is made pcs sf b l e by t~e exercise of the subtler s"'nses d,'ri~ the period of terporary celibacy. Tl:en CO!l'eS the translation ot this direet readir.g of th~ Book of !:ature into the orderly. scientific D!"es ... ntc.tion typifi"d by tr,e Latin of the Book J.t (Liber HU!1di. or The Fe-ok (If the·:,'rld.) Alon~ y;it~ "this -::ork is thc stud] of cCCti'lt ~F-

c i r e and "r.£t!':cr;atics. All this tal:~s three years, and brim;s Brother C.R. to the I'lIIgicol a~e of l(l, at 'l'ihirh tir>e he cor::pletes the intiatory procelll.

It will be sp.~n that all those initiatory practices at Dam-Car :1nd to do with thc perfeeticn of Brother C.R. 's body. in order to make i~ an inst"umcnt fo" hctter lInd'lrstanding of nature. The first "I'orle is this work of correct interpretation of that wr.ich Indian philosoph7 culls Pralcriti. T!1is l::o~hcr ~:atur() is t~e Isis of tl:e Eryptians, and

in Qapalisr.1 is persor.ifio:ld by Eve, the mothcr of all li"ing. The literal n'1!:.nin~ of "Evo" is "to maT1ifest, to &'10\7 fo'"th.- T~ul ini":·iation tegins "iTi th thE: study of the T'ltir:ifest. v:i th ir:v'.'!stications into t"e "'caning or t"e power "hich the Clha~avad-Gita describes as "difficult to cross over," ~nd &1 -the w~bwhcnco is th~ birth of all cr~atures.- Ooe who has accor.olished this w0rk is said to have arrived at the ~stical age of 19, because this is the n~~ber of thr proper n&rno ChVR, Chavah, tr~nslated "Eve" in EnSlish Bibles.

Brother C.R.'s twentieth year is describcd as h~vin~ been occupied ~ith B .;ourn~J from Da~-Cur to Egypt, a short sojourn in this country,

and anotl-!!r journoy t.o the place where he cornrleted his ."orK. Of the jot;rney to Egypt ~e lebrn that it. was across Sinus hr!lbicus, tho Arabian ~ulf. Here is a ~ubtlB intim~tion of the terr.i~~tion of the period or cplibaoy r~pr~tented by Arabia.

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Egypt, lend of dorkness a~d c~ptivity, is the automati~ region of t~bcon"ciousness. c.n. r,oes there, as did Jesus, Pythagoras, Joseph, and ~any another. His work in :gypt represents the initiate's study of the r-ode s of conscious exper t c-ice developed by the Life-power during its evolution throu~h the plant and ani~al kin~dons.

An initip.te ic able to revi,e conscious awarer..ess of this experience, and to utilire powers '~"hich are highly e-volved al!lor.; enilT'8.ls. Po.tan,iaU. t~€ ;reet Hindu teaCher of the science of ~ntal control, spo~ks of this ,,·~,o:!n he says that one ~ay so neditetc e s to gain 1rn0000/ledgc of the l!leani~

of all eninal sounds, and understandin~ of thc pror.ertics of all plants. Ob::l>rve, however, that such explorLtion of subconsciousness is extremely danr!'rC"us until one has dene the ::-relininary "Jor" of pu:-ification and tl"&.ini~;:- repres!,.-,ted by the three years at Dam-Oar , Thus the Chaldean Cr~~les acmonish tho~c who are te~pted to pre~ture investigation of

th~t re~i()n of aubhuman activityl

"Stoop not down unto the Durkly-Splendid ::orld; wherei., cO!1tinually lieth a faithless cepth, and Hi!des ~np~d in clouds, deli£htin~ in unintelligible irr.ages, preCipitous, win~inr, a ~laek ev~r-rolling Abyss; ever espousinr t body unlur.inous, formless, and void.

"Stoop not t!OW!l, for f' t'reoipi~e lieth bene~th t~. e~rth, reaeh~d by a desce~din~ l&dder nhieh hat~ seven steps, e.ndtherein ic ~tta~lis~,~d tt,e throne of on

evil and !'etd foroe.

"Stny not on tr,e precipioe "fith the drC'l!'s ot ~ttcr, for there is a place for thy I~ago in a realn ~ver splendid."

The p~ychic pOI'ters of 1:!;ypt, of t".e rer;ion 'l'C'hich is under the surface of the earth, of the ol ane f'f Life-"'.enHestntion bel~ t"e human level C'f subccnse Lous a-xareness, are undo\,btedly ~rvelous. They ou!:~t to ~~ ~udied, too, but not ov~rlor.~. Ttus the story tells u. t &~ C.R. did r.ot s oo nd a 10'; tir:1? there. Truly Pire tlJe pC'A'ers of' this region called "darkly splendid." As truly is it said t"l .. t i~ t"em d .... ells an evil and fatsl force. For tr.ose p~",ers of ctec.es of evolution bel~ t~et of ~an ar-e e\"11 in thc sense th'.lt it iI! -"l_ys evil to ~o be.c~ to a 10'-or level f'f cev~lopment. T~ey ar'.: p<'Wcrs, l::oreover, worki~r ty the 1.&',/ or Averages fro~ \fhieh ,!:pn escaper. b:.r the exercise of the power of consoio". eelfdirec~ion. ~hey are tho pcwers of whnt Jacob Boe~~ calls tho "astral 5p~er:e," froe whieh tr'e hi::-her l'tisdo:r. releases us.

T:.e grcflter nUl7lbl:.r of "OCCUlt ft;.ilurcs" arc parscons who ~ave Lone d~1ll into EGYpt and stayed tr.crc. Thoy &re t~e ones whose exercise of UOUf'.:a I psychic force s w~i;:h really be long to th-.. subh'Jl"'Jln plane. of J"!Ulire~tation attracts the Ilttcntlon of t'!e vulgar !Ond the idly curious. rs:rehism of thi& I-:ind is the greatest dan;o:er on the occult path. All aepirants rust me~t c.nd piles this dBnr:cr. It cannot be a,"oided by co_rd- 1:1 reful!t'1 to I!18.kp. o:"61!elf 8cqullinted with the suhhllr'!ln fo!'ces. They

rust be known in order to be controlled. But so daltli~ .is their dark ~plenrlor that r.eny are victims of its glamour.

His studies in Egypt complElted, C.R. sails o'\"er the entire Hediterranoan Sea to Fet. Thi:l city is at the western or.d of the aea, and

i8 th'3refor~ in co~tr(&st to t":ose p.8.stern landE: w).ich t;rpify the preli~inary ~ork of plJysic~l and psychioal trllining. In the l~th century, r:oT'Jov6r. Fez \YIlS the int.elleotual center of t~.e '··orld. There was a great

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uni versi ty there. wi +,h t. fine library, to which :"len of learning repaired from every part of the globe. In this allegory, therefore, Fer represents the intellectual po'.'ers e s soc i e t ed in occultisl:l "'it~ Mercury or Hermes.

Therefore we reerl thL,t those Clt Fe: excelled in mathe:natics, medicine, ano ~gic.--all of t~e~ deFart~ents of Her~etic Science. We are told, moreover, that it was here th~t Brother C.R. "did get acquaintanoe with those which are co:.~only called the Elementary In.~abitantl, who revealed unto him =y of their eecrets." These are thc consoious entities of t:,e norr-hunan p l ane s of spiritual acti vi ty sO!:leti:-es referred to as the Deva Evolution. ~~ong the~ are the entitl~s at work in the inorganic moees of life-expression, known to the occultists of seventeenth-century Euro~ as sala~epders. sylohs, undines, and gnomes.

At this point in the story there is a plain intir'J1tion that the errors of w:,at passes for sc i er-ce in our ti!:\es !ire chiefly attributa't-Ie to the fact that true observoticn end correct inference require so-.t~ing more then laboratory apparatus. The physical and psychical condition of' the observer must be ta\:en into eCCOU:1t. Until one has develor'ed to the stage of physical and mcnt~l control r~oresented by the earlier work of C.R.,

the study of the p~en~~n~ of the inorbanic plan~s of Life-expression

leao! oftener to "ross error trcn to truth. The r.aterialis~ of our own ti.-.es iii evidence of this. The popular notion is that science is exact. The best scientists, ~onever, tell us that their wor~ is little better

than blind ~ropin~ i~ the dnr~. '

Thus the Fa1l'a sayt thbt the :!lagic of those at Fez was not altogether pure, and that t~ Qabnlah was defiled with the errors of their religion. Even so, amans the scienti~ts of today, hypothesis follows hypothesis,

book follows book. The "kn~led~o" acceptod today, and taught ever~ere in schools and universities, is tOMOrr~ the exploded fallacy which every one is busy refuting.

Not so with occult sc i ence , By traini,'!; the observer, so that he can read the Book of l:atul"c, and ;-.t.ke an adeqtlate translation froll' it, the Inner School prep~res i~s initt!lte for the most difficult of all his inveeti~Cltions--the ~xpl~retion of the mysteries of the inor~anic Modes of ~xist~nc~. Ri:.htly prepared ~y the study of kinbdo~B of nature more like hi-self, in which the snt.r~: of c onscd cvsne s s i8 not so thickly veiled by th~ l1mih.tions of physic!il for1"\, he approaohes the inorganic bodies which seen: ino.ni:ll1te, and finde in them the same fundament!,l laws ot consciousn;ss th~t he htts studied elsewhere.

Furthernore. ulthou;h he finds errors and contaminations in the "'::lrkll· of uninitiated sclcntists, he is able to ma~'e good use of' their labors. The occult initiate is no enemy of the Derwinl, the Huxleys,

t'ie SteiT1l"etzes, or tr.e MillH:ans. He gladly use s the results of their invelti~ations, becaus~ hG ha~ a ~ouchstone which enables him to separate the gold fro~ the dross in thcir work. He rejOices in every real discovery of the physicists, che~i~tll, or psychologists, ~cause therein he findll, to use the quaint p~rase of the ~, "more better grounds f'or hi. faith."

Rosicrucian trn~i~ion seys th~t Brother C.R. c~pleted his work at Fer; at the age of 22. T~ill nurr.ber is appropriate, becaus" the number 22 in occult !"nthet:>otice is th.~· nUJ!lbcr of t"e e Lrc Ie , and 10 repres"!r.ts. the conolusion of a cycle of mfinif~statlon. Thus in Hebrew there are 22 letters, 22 phases of c cnsc t cusncas , 22 cxpreu:ions of cosmic forces. The.e are assicned to the 22 conneetin~ paths on the Tree of Lif'e, and th&y are

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also represented by th-:: 22 rajor trumps of tarot.

r:hn.t i=ediately follows in t~e Gtory is always trua. f,nen one·s occult tr~ininc is co~pln.ted, the first effect is a desire to share the k:c.o·-rledge with ot her e i but. as the story ehows , one must be oareful in selecting those to ~hom he attempts to co~nicate the higher wisdom. T:,orefore secrecy hal; ever veiled the dB! ,'ling light of arcane teaohing. The ~ro~r ~~y to co~unicatp k-nowled~c of th~ subtler sort is not by indiscri~nate open instruotion. This invariably has no o~her result than to excite ridicule and anta~onisn.

The causes of the.t antagonisl'l are t'-e sane today as w~en the FIll:& ... :a5 m-itt-:n. It :"'8t~ers not h"" willir.g the practical occultist ::JAy-r;;to s~ow " .. ew grO':""ths, ne .... fruits, and beasts." Such ttiincs, being out-

s i ce the rc.nt;c of ordi~ery experience, are a laug:hing !:latter to ::tinda accusto-ed to t~c narrow linits of academic fields of investigation. It is o~ this acco~t that ~ven so extraordinary a person as H. P. Blavatsky fou.d, to her sorrow, t~~t phcno~ena, however wonderfUl. would not convince t~ose w~o were deter~ined not to c~ange tne vie~s which they had

~o Ion; held. It is t~e exceptional person who is willing to acknowledge an error to ~hich he hos gro.n accusto~d, especi~lly if it has been the ,eans of brinbi~~ him fa~e ~nd goney.

Ue,.e .... illi:l;ness to imrart truth is not enough. Tholle who are to r~c~ive it ~~ have ~de1uate capacity. In the Orient t~is is well UDdcr s+ood , and mary tests of 4:h~ would-be pupil·s CO~pet"Dce are lD!lde before ~e is ~ivo::n an:; of th'" deep~r inst"uctiou. "!hat the ~ call. "t~'" true and infallible Axio~!ta" bre utter r.or.~~nse to a person 1ncapabl-. or graspir.; their purport. Note, in this co~~ect10n, thst these Axio~ata direct us to ftt~e only ~iddle point nn~ c~nter." Occult wisdom il".variaMy leads fro!:: the nllny-ness of thG outer world to the u!lity at P'e heart cor b€ir.g. This is another reason w~y it is not easy for the aTerage scien:ist to grasp esoteric tebching. for the fields of exoteric fjci~,nc!l are ci.isions of hum!!n onviroD.""lent. It is the exceptional !cier.tist v.ho rer.lites that his work is really a study of the powers ot hlS own nature.

At this point in the n~rrQtive there is a short digression concrrni!l~ th~ work of the Inner School. This is described as a society posseSSEd of ~terial .. eulth as well as spiritual ~T.owledge. At the ti.m., these manifestoes ",ero published this passage undoubtedly attracted t~e attention of mnhy re~ders ~ho had no other interest than the acquisition of material wealth. The sa~ motive aninates ~D7

s ... eker s for occult knowledge to"ay. Yet both Fana and Confessio cont~in specific warninss that none who entert~in~h u~orthy cotive. -"ill be able to t'.a~e contact with the Order.

:',ny, then, nentiCln the r.w.tter at all' In the first place, aa

~ t~st. Som~ti~s tr.e existence of such motives is ur~Gcor,ni%ed by o~rsons who are, nevertheless, subconsciously influenced by them. To s11ch readers of the m!1nifestoos the mere mention of great wGalth would be sufficient to set up subconscious responses \'Thioh would betray themsf'l\'es in th~ letters 1'/hich t":e publio wore invited to addr~ss to the Fraternity in response to these manifestoes. S~condly. ~ec.use unusual control of t!le means of materi.al supply is actually one of the resl:lt. of right kr.ow1edee. ~nd th~se who do muke contaot T.ith the TruG and Invisible Order do ~hure the benefits of such control, paradoxically because they are not primarily intere~tod in such benetit ••

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Ano1;h'!l" poir:t is bro"ght olrt in the Fal'1a. The anonymous authorl rra1(e it clear that they are the successors Qf'";ise -:leT) of other ages. And they show, too, that the world's need ripens hu~n bein~s who are equipped to deal wit~ pro bIens 8.5 they arise. This is the sirnific~nce of the state!:'entl "The y·orid in those da.;s was already big with those rreet cor.~oti~nf, laboring to be delivered of them, a~d did bring forth r.llinste'·in~, worthy ncn , ..,ho brake with all force through darkness a.nd ta.rbaris!:1, and left us who succeeded to follOl'l' them." Bere we ~.a" a direct recocnition of the truth that the activities of hUDan beL~s are not mere fU1'!ctic,r.s of persOl~aIitYJ but are n8.nifestations of a cos:rlc prccesE at work through th~ thouGhts, wordS, and deeds of ~~nkind •.

The Trianglp of Fire mcrrt Loned in this connection is a very old occult fj"l"'bol. It links up with the La.'"b symbolism ."hich we !'lave shown ·0 be rel~ted to the Hindu bO~, Agni, the personification of the powera of fire. It i~ also connected with the syr.bolis~ of the Great Pyr~d, w~ich is a ftone e~blem of the Eternal Flane. Here, too, reDe~~r that the R~sicrucians have aGain and again been terr.ed Fire Philosophera.

~eturning, ~ith the F~m9, to Brother C.R •• we are tol~ that he r~frai.,ed fro~ any further r:tte.'lIpts to call attenticn to his unusual knowledge. Eere trere is a p~rase that ~rits attention, in whi~h men nrc ccll~d citizens ~f heaven. Today, after years of widely oirculated cocult instruction, it ~ay seom co~onplace enough. In 1614, when the b~neral o~inion ~5 that ~n ~~s a ~~re worm in the dur.t, it ~Jst haTe b~ouc~t forth a quick response from r.any a reader's heart. Even now, when ~o.terilllir.r.': has mode t;':~ whole hu.-.c.n r-ace -erely Ii. negH;:ible incid~nt in the ~idBt of B sori~s of cos~ic nccide~ts, we may do .ell to think of ourselves a s S"aring in tho univ.,rs'll ·;ov~rn!'lent. as being citbcns of heaven rather than as b~ing $laves cf earth and its chan~inr; c irc'.mtstllnces.

The five ye&~s anont by Brother C.R. in meditating on his studies, anri in roducL~ all his experiences to a fittin~ ~norial, refer to an occult f~ct. Just ahout that time is required in order to digest the initi~tory exooricnce and to develop its consequences through the mental proc~ss ter~ed "~ur.':ination" in the F~~.

The nfitti~ and neat habitation" built at tl-.iI time is the ~erf~ctod body of the adept, which ho ia able to build because he haa gein~d the nec~ssary kn~lledge and power. The "fine instruments- ar. interior organs of that body, particularly the seven great centers or chukTns corre8~ondinb to the seven alcher.ioal metals. Uuch of the ti~ is scent in ~Bthematics, because from occult arithmetic and ge~try one ~ains the basic inforr.':ation which ma~es possible t~e proper fashioning ot t~p.sP' fine L"Istruments.

The ~stablishnent of the Fratornity began in C.R.'I twenty-seTenth Y9ar. The number 27 is important in occultism because it is the cube of t~e nur::her 3. It is tho Qabalil!t1c nu:nber of the word ZX, Zo.k, -purity.The idea of purity is li.ssociated with t~at aspect of t~~ L1te:pcwer which (._abalists call "Foundr.tion," or "Dalis." since the latter is said to be t.e so at of the "Pure or Clear Intelligence." Thus the number 27 is appropriate to desi~nate the mystical age of which Erother C.R. bcco~s the f'oundat1cn or Basia of the Fraternity, and at which hil idea of a reformativn or purifioation of tho arts 6.nd sciencos toolt clear form in his C:i:ld.

The number 27 is also that of ChIDH, Kheedaw, "intricl!tesp~ech, aD

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oracle." r.'hich is also clearly ap::lice.ble to such an underta'dns. Again, it is the number of EKE, Bawkah, ~vhich ~eant originally "to fl<n'f." and sur£csts the outpouri~ of cner~:r ';:hi~h the work of founding the Fraternity mvo lvc s , Fur t he'rmor-e , Dr=::! means also "to 'l"'eep," and hints at -what 1s the real ;r.otivG of all i:asters of the Inn.er School. They are :noved to conpassion by the ~uffering ~~d errors of the unenlightened. Therefore

do they work withput eeasinc; 1'0r the purification and regeneration ot

t"e human race.

The three co-founders of the Order are said to have been called by Brother C. R. out of his first cloister. Here is another ex~ple of mere nonsense, if the story is to be taken literally. For if these -were ~n bound by ~onastic V~ys, Brother CoR. would have had no authority over them, nor could they have reSpOnded to his call. But if we understand theo to

be types of powers which are pres~nt evr.n in uninitiated hu~~ity, which c~~ only be called forth to bood wor~ when the central Self hes to rome degree achieved lit-eration, the neanin; is clear.

It 1& still i'urthf!r elucidated by the QabaliE:tic sit;nificance of

t~eir initi&ls, which are as foliowsl

G.V., Hebrew GV, Gav, "niddle," or ·center.·

I.A., a transposi~n of Hebrew hI, Ahyee, ·w~ere' haw'·

I.O., adding to SO, tho:;- n'l.':lber of tlJe letter Feh, "J:lOuth." and of ISVD, Ycsod, "Fo~~dation or Basis."

The basis of practical occultism (1.0.) is self-expression, or

so If-utterance (sug~ested by the fact that the Hebrew letter Peh atar4. for the ~uth of man as the cr6an of ~p~ech). Adequate self-expression requires self-interrogation (I.A. or A.I. ",,,here? hOW?") ani!:llted by specific purpose. This wo~k ~f s~lf-expression i~ to be realized through conce~tr8tion, which leads to the establish~ent of equilibrium through findinc one's true centcr (G.V., G~v. "niddle, center.")

The values of all t~ese inTtr~ls total 100, which is the number ot r::.rr., ~, "vases," and of :liV?;, '~adown, "erfort, extension." 100 is al~o the value of the letter QOFh, ~hich represents Corporeal Intellisence. a=d i~ sj~bolized by the 18th Key of Tarot. The three co-founders roere

t~e vases or vessels into w~ich C.R. poured his wisdom end power, and t\rough their efrorts the work WU~ extended. A most important aspect of t~et work is typified by the 18th Tarot Key. It has to do with physical reconstruction. Therefore, in the Etatement of Rosicrucian objeots, the first is that they profcas~d nothir.g but to heal the sick.

If we take the initials of the Founder 8S beir.g C.R. or R.C., then t~eir value is 220. This, added to the number rp.pre~eoting the com~ined i~itials of t~e co-founders, D~ke~ ~20, the number of the Hebrew noun

ROI!!, Ro.y1.r.l, ".frhnds, brott-.ers, associates," which is certainly appro~riate. Again, if w~ take C.R.C. as tlJe Founder's initials, they add to 240, and this makes the total of the initials of those who becan the work add up to 340, which is the value of ShU, ~, "The NAl'E," and of SPR, Sep~er, "teok." Any association of four persons would have sugs~sted the ~~:;';:E, IHVH, Jehovah, to a Qal'&list. The connection with sm, Soepher. "a bo~~,· is hintod at i~ the text, where we are told thrt the first work of the Bret~ren was the rnaki~e of the magical Inn~ua~e and writing. and

t"le corr.pilat1on of the first part of tha Book M. Concernir.g the lI!I1(ical lan(uage nothing ~ore need be said here than tr.~t it survl~es to this day, and that one part of the dictionary reentioned in the ~ il the Tarot.

The True and Invisible Rosicrucian Order.

Four others who were l~ter drown into the work are designated as follows: R.C. (ru:, },ok, "tlO:Jderness"); B. (letter Beth, and the MIl~ician in Tarot), described as a rainter, because the Intelligence of Transparency represented by Seth and the MAgician 1s the basis of all skill in design; G.G. (GO, Gnwc:, "roof"), representin;; shelter and secrecy (gJ. "tiling the lOd!;e-rr-;;d the office of "tiler" in llasonry); 8':d P.D. (Peh-Daleth, i.e. }:ars-Venus), sUr:gesting action (!!aI's) and creative imagination (Venus). The initials P.D., ~oreover, add to 64. corr~sponding to ChNVK, Enoch, "initiated," and DMll, Damam, "to be

.. - -

silent.

Thus the additionsl Erethren represent co~passion (R.C.), initia-

tive and self-direction (B.), secrecy (G.~.), and the extensien of the work of initiation through correspondence involving the exercise of i~agination in planni~g coureos of action (P.D.) The last, because P.D. is said to have been their secretary. These four Brethren typify the ele~ents required, in addition to those repre~ented by the four founders, for the establishrent of any organi~ed effort at communicating occult inf'truction.

The nu~~rs of their ioitiels total 312, which is 12 x 26, sugb~sting tee co~plete expression (12) of the powers of the One Reality, d"!sir;nated by the IneffaHe l!:l:::e In"\-l!, or 25. 312 is also the number ot ChD5B, Khodesh, "to renew or rebuild," which describes the work undert:lJ.:en by the Fraternity.

The total nu~ber of t~e ori~iral ~~mb9rs is 8. This is a n~ber asso~inted with Kris~~~, ~ernee, and Christo~. In Christian nur.ber sj'n:bolism it is called the Dormn Lca I NUI'!ber, or nUMler of mastery. It is also the nUMber of pOints which bound a cube, ~o thct it is connected wi~h the syr.bolisr. of the Hely of Holies in the Bebre~ tabernacle and in ::iolonon's '1'e:nple, because thi:- room we:': a perfect cube. For t'·.e saMe rO!1EOn it 1s connected with the l:ew Jerusc.lem of the "pocalyp~e, also dc~cribed as a p~rfoct cube. Again, 8 i~ the value of th~ Ifltt~r Cheth, 5:,'~b()li%ed in Tarot by th"l picture of t!".e Chnriot, .... h I eh C;ives a clear presentation of the proportions of the Hasonie Lodge , also as~ocia':.ed ~ith Solomon'S Te~plo, with Hermes, and with the idea of ~stery that

is connected with tho nUQber S.

Q~balists ere ~lso faMiliar with these words, all of which add up to 8: A3il, Abeh' "to will, to intend"~ A~D, A~od, "to bind. to eocbine"~ O:B, Dabeb,-rro move slowly. to cause to spe~and also to quote free dopnr~uthors"; and BAH, Boah. "the entrance, threshold." Note th~t all those have to do with th;-r.e~innin~ of any enterprise, and are thul connected with the idea~ which, in Tarot, are represented by Hermes, the 1!agieian.

h~en the work i6 perfected, the Brothren fare forth into the world.

T~is, first of all, ~haws U6 that practical occultism not only does not d~~and that these who are proficient in it should seclude themselves, but actually requires that they ~hould minGle with their fellow-men. Only by actual contact with the afr~irs of dnily life can occult knowled~e be anequat~ly tOEted. Again, there i! more than a hint here that the tendency to organi~e littl~ exclusive cliques and circles of the -elect" il ~ontrary to the funda~'ental princir~es of Ageless '.Hsdom. By CODUct with o1;hers we are the more apt to fir.d those who are. ready to roceive oC~\llt instruction. ~ven the friction thut it en~endered by encountering POrlonl who heve deoided viows other than our own is good for us, and ke~Pft our

The True and Invisible Rosicrucian Order.

knowledge ~rig't. Nothing i~ more stultifying to real intelligence than to become one of a little gr~up of serious thinkers, which is really no :"lore t~.an a mutual adl!!iratioI: society.

The activity of the li~ht-biving Spirit of Truth does not end with the per~onal li~eration of the initiate. He becones a center of illumination for all those who come within his circle of influenoe. The only restriction put upon him is that his light can be received by none save those who are ready to receive it, and who put themselves in a proper position to do so.

Vie e cne now to the agreement by ,.,hich the Brethren bound thel!!.Sel'ves.

It is fairly expli~it even in its lette~. but may be better understood if it has 8o~e corr.rnent.

The first point has to do with the cure of mi~ds an~ souls as well as bodies; altho~;h the physical !ide is by no ~eans left out. The true ~ealirt work of tr.e Invisible Order aims at the perfection and renewal of the power!! of the physical body, for th!lt body, as the temple of God, x::ust be cleansed and purified t-e!'ore it may serve as a 'suitable vehicle for

th'3 Life-power.

The second rolnt disposes of the pretensions ot self-styled -Rosicrucians" who appear in public in outlandish costumes. For same kinds of cer,)lTlonir..l worle. to b<'! sure, E;r.::t-olic !;ar:rllJnts are worn, but this worlc II done in private con~ocaticn5. ne~r in putlic. This teco~d point of the a~re~~nt al£o m~~s tr.~t a true 2o~icruci~~ does ~ot secle to be different r;Ot:l hi~ neighbors in I!'stters of outwllrd forn. T:1e riifference is in his inner life. Eccentricity of dress or conduct is sufficient evidence t~at a p"rson gi~en to it i~ not a true Rosicrucian.

The thir~ point refers to a detail in the ir~er expression of true Ro~icrtlci!lnisr.l .,;hich !::ay not bo elae-orated here. The most we can say it t.hat after" certain de!;ree of proficiency has been reached, Rosicrucians rlo "~eet" in whet i~ here called t~e Rouse of the Holy Spirit. !hie they can do, ~~en thoU(h tr.eir physical bodies rnsy be Eeparated by thousands of ",UeE.

The fourth point does not mean t~at a Rosicrucian is lir.ited to the s~l~ctlon of a single ~uccessor. There are today membert of the Invisible Order r.hose powers of or~anization make th~m centors of ;rouna nu"'wring hundreds and. even tho"s9.nds of asrirants. On the other h8n~, to find !l person able to ta~e up one's ~ pert in the wor~, ~nd carry it on ~ith full kn~ledge of all that is required, and full power to meet tho~e require~nt~. may well tsve a lifcti~e of pet.ient search.

Th~ fifth point refers to the me~ni~ of R.C. as r~, Role, -tenderr.ess." COMpassion and forbearance are t~e seal and charoctc;-Qf t~e true ~C'siCr\lCian. Harshne811 in speech or action 15 inconpatible with the worle ~f t~e Invisible Order. The true Ros~erucicn understands the hut:lan heart, knO' ... s hoo.y great !lrp. his own struc;r,lel to ke ep h i s balance in the ",idst of tl-e s;1irlin; confl;ct of thn world's emotional life •. He il tender, without bei!.G soft; cOt:lpassionate without unruly identifY'in~ hitlself with the 710el of others; firm to correct error without feeling any sense of condemnation

for thoee who err. .

Th~ sixth point has reference to a matter ,mich is not for publio eypo~ition. I may give ju:t onc clue to it. The nu~ber 100 1e th&t of the Hehew letter Qoph, f.nd of the. 18th Key of Tarot. It haa to do with t~e Corporeal Intollisence ~hich veils the InviSible Order. It h~a also to do with the todiacal sign Pil'cCls, and with the» Piscean Disl'lOnsation,

The True and Invisible Rosicrucian Order.

now drawing to its c10se. In t~e Aqu~ria~ Dispensation ~any things which hit'lerto have b<:!en !cept secret ar-e to be revealed, and the fundamental secret of the Rosicrucinn Fraternity is one of them.

TEE VAULT OF EROTH?~ C.R.

The description of this vault, the story of 5ts discovery, and the 'l"arious detailc os to its contents are among the most illlDortant partl! of tle~. In a book intended for generc..l c Lr-cu l a t Lon it is i:npossible to touch upon so-e of the points involved, beeause the explanation of those poix:"::s 1t referved for the instruction of s5lected aspirants to initiat.ion. ,;ithin the li::!it:s i,,:posed upon me b;r certain oHigatioDf:, I shall calce aa clear a~ exposition as I can of this part of the ancient text.

The accompanying diagram shows the geo~trica1 key to t~e con~tructic'X: of thl!! vault. ':'1ithin a squ'lre whose l!;i-:les measure 26 units in len~th is drawn Ii. circle. The dia~ter of this circle is also 26 units, and its radius is t!'",erefore 13 W1its. I"!ithin this circle is described a heptagon, and each line of the heptagon representt t~e width of ono of the sides of the vault. Each point of this heptagon is al~o joined by a straight line to t~~ next point but one. the seven lines so drawn for~ing a large sevenFoint~d star w~ich encloses a snaller heptagon.

~icro~eter ~easureMent of th~se li~et, and ri~id g~~trieal calculatiJIl of the angles forr.ted by the!!!, will not be attempted in this book. The r~5der sr.ould underctand that I em purposely ignorins such nicetiea

of caJculation. This is a symbolic construetion, and t~e whole n~bers ~hich it sUGgests by its approximato ~~asurerncnts are the keys to ita ~eanin&.

Approxination. indeed, is the best t~at can be achieved in any sY":olie Fresentation of truth; but that approT.i~ation is enoUfh to enable a rec~pti~~ r.ind to apprehend the truth which it is th~ purp~se of tre syn:ol to conv~y. For the sake of clarity in expressing t~e ideas ~hich this diagram r-opr-c serrt s , I shall fo11O";'; q teaehers. !lnr! 5.,.11 treat the various lines and an;l':'!s a~ if t:~ey were ':'Inole uunber-s , Cr.ptious critics who ':",i~ht be inclined to "thrcm away the bal.')' with the bath" becl:.use 1 ~ave icnored decir-al poir.ts arc h~reby infor~ed that I have ~one so intentionally. Everyone of these ~pDrox~te measure~ntt is a ~ey to the inr.er si~nificanceor Rosicrucianism.

ThA radiuG of t~e enclosin~ circle is l~ ur.its. This is the nu~ber of the Douns AChD, Achad, "unity." and AHBH, Ahebnh, "love." Here is an inti~ation that uni~d love ar~ determinan~the for-ation of the universe, or Maorocosm. and in the life of man, the ~croco~.

The dia~ter of the circle, and the length or each si~e of the enclo~inr aouore, 1s 26 unita. 26 is the nu~ber-of IHVB, Jehovah, "t~at which r.!!.II, That which 1.1, That which .... ill be." ''-athin the overs71adO'll'ir.g. infinite Fein~ of this One Power all fi~ite b~in~s have their relative existence.

To t~is the Fa~ refers when it ends with the Latin sentence, Sub ~~bra

- " . H

alarul" tllSnlM, .Jehovah, Under t:'Q shadow of the wingl, Jehovah. The four

sides of tho enclocing Iquare convey t~e sa:1e idea--that t":e One Reality

is abo' e ar.d below, on tt,e riGht hond and on the lett. Here is alto a reforence to the Hermetic doctrine: "That which is above is al that which 111 be 1011'. -

A

'8 .... 58 59 5 4 52 53 Vl
49 15"- I~ 52 53 Iy -1"0 56
41 23 22 "'~ jS 19 18 48
32 34 35 i_9 :21 38 39 25
,
40 25 2y 37 35 30 31 33
17 4y V45 20 21 4S ~2 24
9 55 5.4 12 13 51 5'0 16
5~ 2 .3 61 50 6 7 57. THE MAGIC SQUARE Or ~'MERCURY.

HERMES. OR, THOTH

IS THE KEY TO THE

PLAN OF THE VAULT

OF OUR BROTHER

C.R.C.

The True and Invisible Rosicrucian Order.

In whole nunbers the diagonal of this enclosinc square contains ~7 ~its. The nucber 37 is i~portant in EbJTtian secret doctrine, in Qabalah a~d particularly in the esoteric wisdon of the New Testament. It is t~e Gnostic r.ystical nucber representing revealed truth.

The Gnostics used ~~e cube as a symbol of truth. because no r.atter \,:~ich way a cube is turned. it always presents the a~e neasure1'".ents, ~~d also because it is tho nost stable of the rebul~r solids. Si~-

1 &.1" ly , the Eebrew thougl:t of' the cosmos as a great cube, as we see fr~ t~at passaee in t~e Book of Fornation ~~ich runs as follows:

He sealed the Height stretcr.ed upwards and sealed it ~ith I~~·. He sealed the Depth stretohed donnwards and se!lhd it 7:ith lVE. He sealed the East 5tretched fo~rds !lnd sealed it ~th HIV. He sealed the West stretched backwards and sealed it with EVI. Ee sealed the ~:orth stretched to the right and sealed it with VIH. He sealed the South stretched to the laf't a:-,d sealed it .... £1.'"

The Gnostic cube of spnce is s~~ a~ove i~ the rnar~in. ·It is cocposed of 64 sr.all cubes, because it is a cube of' 4x4x4, representing t~e extension of' the Great l,=e of four letters in all six directions. It is also the c'Obe reoresenting truth, beoeuse the vulue or the Gre~k letters spelling the ~ nletreil: .• truth, is 64. In Qabal&h t~1s cube of 54 lesser !:ubes is the synbol of di7ir.e justioe, because the .Hebrew noun Deen, Justice. is DIN = 54.

. Examination of the diagr~ roill s~ow~t of these 64 s1'".all cubes, t~e greatest n~ber t~~t c~ be visible a~ cr.y tice is 31. This is ~y ~1 s)'T.1'toli:tes revealed truth. 7hero remain hidden 27 other 8l'".all cubes, which ~tar.d for esct~ric or h c~e~ trut~. This n~ber 27 has been already dealt r.ith in conn~otio~ with Brother C.R.'s aGe at the time ho founded t~o Order. I~ that co~~ection, ~s will be seen froc the comment, and fron t~s text ot ~~.~ Farre itself. 27 also represet:ts esoteric truth.

----In their ro!~~rc~es into the nunbar and le~ter synbolise of New TestaMent words, Bond a=d Le~ have disco~ered hundreQsof naces, epithets, and t;,'!les of Christ which arc ~ultiplos of 37. In The AoostoHc Gnosh they giv~ 600 instances of the nUr:1bor 2368, ~~ich is 37 x 64.

The occult history of the nu::;ber ~7 is lost in the clsts of e.ntiq"lty.

Its dicits give the Trinity ~d the Septenary. and these represent the t~reefold aspect of the One Life ( Creator, Preserver, Tr8~sformor ), eanifested throuGh the agency of the Seven Spirits or WSreaths· which are rcpres e nt.ed by tht. grest hepbgon .,.'ithin ":.he oirole, and by the seven sides or the vault of Brother ~.R. In Qabalah, too, 37 ia a significant number, because its first digit, 3. stands for t~e Three Supernal. (Cr~, Wisdom, and Understanding), ~k.ich ~re the roots ot the Tree of Life, T.hile its s~oon4 disit, 7. indicates the rom~inicg seven emanations, fr~ ~~rcy to t~e KiTlbdol:l.

The nucber ~7, n~8in, is the nunber of decrees in the ancle formed by the junotion of thg hypotenuse of a 3 - 4 - 5 right~~led triangle and its tase line of 4. This hypotdnuse , in it. ascent from the base line or t~e trianGle always ~aintains this ar~le of 37 degrees. until it reaches the point of union with the upper 8~~ A of the vertical line, and there. !'orms e.n agIo of 53

-/ degrees, QI explain~d on page 20. Thus the n~ber 37

in this tri~n;le stnnds for the power which mointains the rel~tion betw~en t~e evolvins kingdoms of form, typified by ascendinc hypotenuse, and the fund~ental elemcnt~ry n~tur~rom which those fo~s ore developed. Egypti&n symbolism, the baae line of rour units stood

( ,

37 For in

The True and In~idble Rosicn'cian Order.

~5.

for Isis, or natur~, and the asc~nclinb hypotenusa for her son Horus, who personifi.:-d the develofment of life tLrou;!l five k:inbdo::ls corresponding to t"e fi'l'e d i, vi s i.on s of the hypct.enuse , Thus the mm'cer 37, as that of the der,re~s expres~in~ ~~e constant relationship of the hypotenuse to the bale line of t!:is triangl"!, expr-e s se e 9.150 t:-,e consta::t relationship between Horus ar.d Isis, or betw~en evolvinr for~ and funda-.ental nature.

In fiebrew, 37 i~ t~e nu~ber of tha w('rd HEt, Ab'!l. Primarily this noun ne~~s "breath," but it has also the cor.notation~'transitoriness."

50 that it s1.:gr,ests the r.a::!~ idea of on ... 'ard m·~e::lent, from form to fOMll, ~hich is inti~ated by the hypotenuse of the E;yp~ian trianrle. AGain.

EL, Bal, is t'ie ".ramaic I,ord f0r "heart." so that BEL may be read Ha-Bal. "the heart." ;'!ith the sar-e lettere, lout di!'f-::re.nt ly pointed to repre sent another pronunciation, HBL may be read Ha-Bale, "7he Lord," or "The Husband.r .... e se ~;o t er-ns are applied to t~"! Christos in tfJe New Testa!!!ent, where

both "Lore" and "Eridegroom" are employed in a p..,rely Qabalistic sense.

The two diagonals of the enclosin~ square would make a crosl, or primitive Hebrew letter Teu. and since e~eh dieg~al is 37 units lon~. thi. Tau would recresent the nu~ber 74. Arong the 5e~r~ words corresponding to t'1is nurrbe r , and familiar to every seventep.nth-century Qabalist. are: DIDi, riY'n~ "le!l1er, chief, judgo::"; ::GI\'N, Ei,~!:a:!OIl, "::leditation. intention, device; L:'D, Ln~ed, "ox-goad; also (as vc.rt)"to teach"; and lSD, lind, "hath found~~The diagonals are not shown in the diaGram. but~ould occur to no, occultist to ascortnin their ler~th, and he .~ld bo struck

at once 1.')' their appropriateness to the story of i;he ~ult and its great builder. Howover stranbe t~ese word correspor-dences ~ay seem to modern reeders, it Enould be borne in mind that t~ey were certainly known to the ~abalists ~,~o were livinS y:hen the Rosicrueian oo:.r.phlets were published. ~;!'E.t I a~ endeavorin~ to do is to show tl'.e ""'.y the "erudite of Europe" would have understood these texts. and I have already explained that they were · v ery far.i1iar with .1ust the sort of thi~~ __ have been considerir.,;.

The ~tar enclosed by the great h~ptego~ hn~ seven points. Each point a tri~r.~le sir.ilar to A-B-C. ~e altitude of this triangle is

five units, ar.d i~s ~s~ line is ei:ht units. These nu~b~rs. 5 and B, are p9rticulnrly enph~sized in the description of the vault, and I have already "'~ntior:.,d the !'!let t~:!l.t t~ey are co:mected ~ith the Great Pyramid. Each point cf t~is star, in fact, 1s a plan of the cross-seetion of the Pyra~id, whose verticnl axis is 5 units to a base of 8 units. To any erudite EuropeC1n this voult constr11ction would therefore be intensely interest-ng, fror several roints of view.

Ths s~ller heptagon within the at~r has seven sides each of which

is 8 units long, so that the total length of the lines cOT'lposin~ it ill 56 units. &~, Qab~litt would ~~on that 56 is the numbar of the verb KVL. Kool, "to k~ep in, to contain, to neosura": of I\'~, Yom. "day" (so that the s~ Hne s ",oule represent tha duys of the "eek): ',~of NAB, lia.", •• , "to dwell, to aHd"!." He would also rerool"ber thl>t f,5 it the DUl:1ber 0fTIz..:H. ~.

"dr ead , t~rror," which refers to the fear one L~£pire •• and not to the

fe~r he hi~sflf f~el ••

This last idea is th~t the ~eesured activities of the cosmos are eource e of terror to thoee who do not UI.derstor.d them. The sre:lter nU!'lber of persons octually drcBd the duys (IW, Yom) \'1r.i~h are before them. Thil is th', r'ason why .oothsayp.rt of every dewiptioIl continue to flour1ah,

The True ond InviEibl'!' Ro:;icl"ucio" Order.

36.

even wr':)n t'".ey advEnce t.'".r. flit'~iest p!"stextE for t"cir supposed ability to read t.ho fvtu!"e.

To stud~nts of Tarot. of ~ourEr, t~e nu~~er 5E will be a reminder of t·· r, 56 !~ir.or Tr\lmp~. To deve Loe this corrC!Et'onder:cfl, 'lC"Ne.er, ':Vould trl-€. a SGt-'irate 1:-001{, co intri,=ate are its ranificatie>nE.

T11r· soven r i de s of tLe l:e;otl1~on Yir-i h ~nclo~ps the !'t!1.r ere r.yr:Ibola of the p('\G':rr of the seven es!)Cctr of t~.~ One Life-Br<!lotlJ. These are the ~e't'en Spirits of Ood. T"'_e~' are a l se cs Ll ed t~,e Planetary .An!;els.

Be~i~iu~ at t~~ ~otto~ of t~e dia~r~~, ju~t o.er the r.agic square, &'ld coinr: clC'c\-d,s" around 'he heptarron, the order of the planet~ is:

Vcno r , ":"'rcllr;,', Sun, rers, ,'uolter, Saturn, Moon.

The Planetary A..,~els cC'rreq'o!·dir.r;, in the ss~ order·, are: HJ.NIAL, J..nac 1, "f}rece of !Zod"; Rl-.t-_L, R!.p"'ael, "G0d is t'lc Healer"; ~'Ii:J.:', ::ichael, ":"i',o \1;.':0 /jod": }~:AL, Ka~.ael, "S e v~rity c-f God": TtDQIJ.L, Tsc.o:lkiel.

"i?i ,-;'t€OIlPlcr:; of God": T%PC:IAl., lsaphl:in.l, "Conte~p1e.tion of God"; and ~l:.J .L, Gab!"il"l. nl~o.n of fjod.n:i'he:;~. e!!~etr ~re the personifications of t:'(l Sl"H;!: rO'\\'13rr 'l;hi-::~ are t.·~s!.c i!! ;7.!)'!lifestatio:l. The influence of' thele ('crofrl' e:-:':·~'!ds t'1rou:ho\lt t"'e COG!":os, i1: t!~1ll;S t-01;b 5":'811 anr1 sreat. In t::o hUr.'ar. body t~oy cor!"espon~ to sev'\!:J. c<;Lt"rr, "~ic'l e.re the t:lCtall of t~l" alchc~irtl and t"'e cha~-ra!: of th., Yo~h. In the ord~r here ~l!Iployed. t"cre> ccnt er s are: Vonuc , Al'aol, COPner, t"ro!tt center: :'.~rcury, Raphael, ~uic'-siln'r, cerebrum and pi!le!;l .lend, :un, ··ic~l1el. Gold, cE.rd1ac plexus: :'~rs, ::1lI'16el, Iron, navel ccntt:r; ,lupitE'r, Tzad1ciel, tin, solar plexus; Saturn, T~~rhkiol, Leed. s':!crol pl<:xu::; !~oon, Gal:ricl, Silver, pituitary t-My.

TiO:fl seven triuT1,:l'!l. ,-hh'h fOTrl t~,( roi~t5 ('If t"" st~r eorreslJond to t~:o !'3~!';n ~l'hflres rof t;'~e Tree of Life bloloy, th~ IJpp"r t;rind. Bco!;inni or:; at t',,:, upr-e r p"i"t ('Of' the ::tar, a!:~ COU!l~ !:"'" to the left, eOllntor-clo':":\'is(', tl",Y ~re: 1. Ch~i), Ch"s~d. !.:ercy; 2. 1j~\1m, Go:;burah, ~everity; 3. ThPARTh, Tip~ar:lth, Bea1lty; 4. NhCH, lletzach, nctory; f. F\i), r;od, Splendor;

n. IS'..D, Yc sod , Fount:l&tion; 7. :IL,;'\'Th, !':llkuth, Y.in:~dom. Thus thp.j' also

c or re s oond to the Ro c i c ruc I en Grar'(:f: included in whEt are knonn &1 t~e First End :;e~ond oJrders. Th..,tee will be more !'ully f)J(plllincd later.

Accordin!; t.O t:;o:; rot.ller obscure text of ~,"e !:!:::!.' tl-e ceilinr.: of the Vuu l t, -,Tat "(l.ivided ll"!cC'''riin~ t:o th~ lie-v>::n s i de s in t·-~ t!"in~lo which _s in t;,c br;e;r.t center." &ol"le studcntt of tl1e Latin text believe tIFt t~is r'·.ould reed: "Dividr.d accordi!l': t o the seVen ~,idos int" trian.:.~les, tlit'~ a tr1~~cl~'i~ the bri;ht c~nter." 7his readinr, scems to be borne out by the tredl.ti"nr.l di&.grs!'! of tl',e ee\li!1~ of t"o:; vault, given below.

Tl1E CEILING

The TMle and Ir:vi::ible f:osicrl1cinn Order.

37.

In this dia,<;r9." t~e syn')ols of t'":e p l ane t s are plsced in c or'r-e spon« dence \·:itr. t:-e seven ::id"'~, and t~1e r:u~"ers of the ten sp'rer e s of the Tree of Life are Flac~d in their correct positions. The top of the seven-pointed st'l.r is supr-os ed to face fast, as is r.Lco t he top of the interior tria."lgle. In t!-"l httcr, t!1'3 upper p:Jir:t is attributed to KThR, Kether, tr.o Crown (1) Le lower richt-h:lnd rOint 'to Chl::ffi, Chokmah , 7:isdom (2), and the lower left-!-,9nd poir.t to BI!m, Eina.h, Ur:derete.Ldi:l.~ (3).

• • • • • • •

The floor of the ~ault is sidlarly dhided mt o trinngles, but t!:e

t r i.eng Ie in the cer,ter poi:1ts ·.:~st, instend of 'C.!:.~t, and i": i:: b l ack ir stead of w~ite. The "Inferior Governors" mentioned in t'1is connection in the Fane z.r e t!1e dE'l!tructive forcp.:: wh i ch Qa~alists call tLc ~lippoth or :hells. - T'1e 5a"e condderations ~~i::!". leud the writers of t"le Fa:"s to "'ith~old the explane~icn of this nert of the vnult are ~till ~lid,~n though more

':-.,,1'1 ':'~~ren nundr-e d yours ~a'o'c ?es~ed ~L'1ce t~c RJsicrucian p~"'p'~lets were !=:,:-lisheil. lienee, to use t::ei;- words, I "leave t o manifest the sa:o:e, for fe~,r of the abuse of tr:e ev i I arid unF"odly world."

• • • • • • ••

The ie.r-a I5S~'S th",t tr.e .,.l1s cf the "allit y;ere os.rted into ten ~g\'e.reE. This is Con c.l",,('rt obl'ol~te us'; of t":e noun "~quare," ::"leaning any reocto.r.;;le, c s w!"m :~~o, ~ uecle.re t'·.t't the foJrm of their lodge is an "orlo!'!!; squ'lre."

The ten rectcnrl~s are fo~d by dividir,~ the wall by II vertical lir:o t!:rou~h the center, and crostir.~ this \\'ith rcur equidist8.Ilt hori::olltal lines. E3Ch of the ten rect~nfles, accor1inc to t~e ~irentior.s GiTen in the Fa!~ll, 71i11 then have t".,o side:: of 1.6 fect, and two of 2.5 feet. 'r.E' proportlt'n thus for~d is trat of 32 to .0,0, because 1.6:<:.5: :3::b~. T~.is ;,roportic:: woul':! i~trrel5t !l C.abaliE:t, s Ine e he Y'ou!d 'toe fa:~liar with t":e 32 Pathz: of :7isdoJl1 and t~il 50 G:ltes of Undcrf;t9.ndinc.

Tho:' se tel1 rectcr.;l'!~ are ir,scri~cd ,:,i th t"!c nr.,..e E ar.d c.ttri 'Jut ions of to'e ter. q,h('!"es or c Ir c l o s or. "!:he TrC'e of Life. These are th'J "several fir:ures and s:)~te.,ces" ~ntion(d 1.n the text. Er.ch wall ha s a different r.r~:l!:"'e~cnt, d"terr.ined bl ,:;r." plc.neter;,· na t ur-e '.vr. ich ie attributed to it. T'":lll5 +h e wa Ll \:oJrrE:sron::ir.s to Venus (whi~h is s Lse the door of the vault) c or t n i n s 1.n it:: rec':l1".::;j_e~ all th~ correc.'or.:lence:; rel~til1f' to the

vnr Lour Vcn' sinn arr·~ct~ of the ter. ~cphiroth. It ~':ould s<:."e no u:;eful p"'rr=,f;e to r,:lv'J all t"e~e dc':ails, as t!~eir r.,canin!! would hll.:-dlj' be evld';r.t to flr.y readar of t~is boo!.: not pro!'ou::dl;,' v-·rscd in ~8bah.h •

. 7he ne&r-urenent of t~e walls it ~i~en nr S x 8 feet. ?ere w~ have

r. reCllrrer.cc of tho fllnda:-cntc.l nur.':>t>rs which hove t-ecn nC'ticed on l'!l!1;e 20. 1"IJY are eleJ:!ents of II ce quence of nunbr rs nO?T c!lllp.d the Fi "onllcci S'3ri'3s, i:l y:\icn cny nurtoer &ftcr 1 11; the sum of the t'RO prec()din; it, thusl

0, I, 2, 3, F. 8, 13, 21, 31, [5, and r-o on. ~ero 1t included in this ~..,ries bccancc it is the sign of Absolute Unity, the "one f,'ithout a l!iocond.Thic cor:ecn':icn of Ahsoluto:: U;;itj', cor.:bi!'l()d wit~ that of relative unity, r0pre~()nt~1 by 1, prodllc~s the id~a of duality of which 2 is t~e Sign.

1-:·~r. 1 add ad to 2 [;:ai.;('s 3; 2 (.dd~d to ~ z:o..c.kca 5; .:: added to f- ~kea 8, and

ISO or..

'~is I!trie! of r.,.,r':4"rs recur's a(;Qin a",d "'):;air. in !l!lture, as in the r'.llation:: bctwoen t.he O!"U+~ ('If ~J!'.1let!:, !:lei'wr;C''' !1"!Usieal tone::, erid botween color vil'ro.tio::s. It !lp~C!lr~ es & detcr~inllnt i!: tre r.truct·.lre of crystals, "r.d in tr.e or_ricr o!'__c:rcwt"'~n e~~:..l_~~..!.p.gotable life. It is &.lso a key "'0 t'1occ propcrtior.s in f'.i:·tE"::;._ szt.:lpture, -c.nd·-archl':.ecture whic!\ produce the r.rP.atet>t 1I',sthct.ic ntir:faction.

The True nne In'idble Rosicr~'ci':1l Order.

:58.

;'ichel Ja~ol'~. i:, T!1e Jort of COlr.por,ition, say s e

"If we dr av, an ot.l ong \',r,i..:l·. ne s rur-o e :) Lnche r bj' 8 tnche r , o.nd then o:lraw e. Liei;0nul. or hyooto!'1urp. fr"'T:l the tv.o far cor-ne r s , and cros~ins this diet;o1"'1l ,~i' h e. lir.e (ore e nd of "nich r e s t s in the corner, and which crosses the db~o!'l~,l lhlc at riGht nn~led corrt inu ing t.~rouf.:h to the opposite side (If t:"ll! ,,:--lo":.g. we shc.ll have drawn a-: oblique cr o ss in the oblon~.

"Ey drel';inr c. line par-a Ll e I with t'le dde. "!oare t~e thort orOS8- i:.g li:-:~ tC'uc~(' s th9 ~ icie:\ of th(.' oblonr" r o a s to for!'! a square on o:'!e

e nd , yo'.: will h~,l'I producod t"e orie;inal fer'" ;)f t:"e o1:lor:g, but in a S::leLor pr-or-or t Lon or soquerice 0" t>:e othor end. ..s tr,e orir,inal forzr. ,eesured 5 l'y 6, t".C sneller for.:: will mca sur-e :': by 5. and if we dr-a ... ano,,:I-,er 111(! ccr c s s w:l(:re the di!lt;C'I'!"ll :ncet::, '::0 che l l hav9 e. t!r.aller fOT::! w ic~: will ;'.O!l~ure ? ~J ;3. a'1C if "'0:; draw ano":'ler line, p-", will ~.avc a ~-~ller 1'0:-:" "'>:i·~h '~iE nea sur-e 1 hy :::: hcr.e~. (Sef' dia~r:!.':l facing t1-)is t'('f:EJ. ) E'I thi t: ~.et;1N:1. yo!.! ',7i 11 s ee th!1t you 'lave r.:ade s;.Aller forms in ::.e lrr~e r!'ct"~n;::Je. or fCl"!:s in se quence ·Rr.;ch v;ill :ltal5ure in the sum"etior. of 1, 2. 3. 5,8." (7r,e fort (11' CO"N~iti,m. pp. 16-20).

':"he dicron:;.1 0f £. rcct!U'~lc of .: x 8 forl:',~ t-,70 o.n;!es, one of 32 d~:;rees. and o;.~ of ~ 6 rjE'o;rep ~. T':nt .. .'f ;,2 degrees suc!;ests the 32 Paths

of ,isd;)m. T~et of ,,8 de3rc~r. ,::or:-e~pol'!ds to thE' ve Iue of the wore ChII. Ch~l'l. Love , kird::cse, .;rocE'. The lett,.rs of Chl,. Moreover. are the i:-:itlals ofChK!,:ij ~l:"Th:-ili, Ch"\"'T:'.l..1-) ;;E's~"hrah. The :;",crF.lt!is'fom. Thus ChI: was often

n s c d 'r:y t",~ Sac~~ d Isrllol to d~Ei[.r:r+e ~'::e Qah1l11i~ i"s,::1f. A(.ain. t~5 di!l;i4s of' [1' are the nU:-,l.rrs ; ~'i'~:- rnr;: t~e cou!lde.:-ie::; of the rectlIl61e.

'Thi,.. rcctar.gl,:, ncr-e ovcr , i:; c0r.!"'lcted ~:i"h ~I-,e proportions of the Great P:t'ra~id, a-.a ·.~it!-, t'~p pr cpor t t cns fllready confi'lercd on page 36. in

c orr-ec t Lcn ""ith the po irt s of t'le star w\:ich is cno Lo scd 'r:'J the hepta!:;OD 'tlhich forn!' t~c ;;:-:lUn1-pltl.n of tl-<; vault. If str~ir,' t li·.e!'l ~ dr5.1I'n from ':re cc;.te:- of 01e "f t:\C 1.:,,'r.r s Ldc s of thi~ rl!ct~n.-;l') f.O each of t~e cor!H'rS cp-o c+t e , +;"'c:;ry liz:(!s :'111 :·"rr. "::-.e s i de s of r, tri'l!1):':le ha.ving O'1e of I:"e 10"!; r1de~ o!' t'1e rcc"::a:-·;:le a s its b'\se. Li.:: trio.nr,1e .... i11 have a ':dC'':t cf !'. and c br.s<; of 6. 'i"1~:s it ~'1ill be prlT(lrtional to the <::-ie.ng1es "oT'!'.iJ1:; tho point of t::" h"'pta£:-r.r.:, r.ad it 'Yill t.150 be a. cross-section of thp Gr~Rt rjrarid.

Final 1:,' • the totd In'1[th c-i: the bounde ry lir.e:; of a rect.a.n.;le of ;; ~ B il': 2~, "ht' r.unl er- of t1-)c four-1'Jtt"red Nane of 30d. or Tetre.rrlll!l-

me eon , Iii\:', .'eh(wa .... 7~u:: ovo!")' ::ide of t\',o 'Vo;.ult is. :::0 to say. '.:ounded l::;,- t'·.C Cret.t :'0':',(.. AF. the: vo;.ult " ..... ::: s-ven &ices, th<!y .::i,,:e a s'.venfold !''!!r.~tition of t'!O Tetr:.r:r:J.r:"':"aton, or in nurr.ber:;. 7 x 1'6 = 182. Thill: is .;,~, I'u'i::', r o!' G .. ,.~: ;l.I..;";ir" ~:~l-::k !lo.-Elnhir.l. Kinr: of tl-., 'kds.

C0n5itiered as a eo l id , t!1c v·1ul+. in a bod;,' hlAvi!:C; nin') s i de s , four-

t( en cor-ne r s , G.nu b7(..nty-onc l::oll%ldory 1i'10£. The sum of 9. 14, am! 21 is ~ , t~e nu",:-~l" of t· e Ent- r et: word:::: r::.r. Dt:.1eE, l,quarit:s; Di~. !>e.m. £1('100; O::hV!.., f:hC'ol. :"c.'1<;;; rtn, T&.hl=h. J.. lUJ:lb, a-;:U;;; J'.riec; lAnd LH!."1:O:'hr.t. A

!'lb~'::,~t.l::o a!;ic. - -

'e h~ ve 0 lrea:;i no+ Lc ed 01,', !:'!l.In. Blood. in conncc+ ion with

~rJn-t::",r, tl-e r-Iuc c ('If' C.R.' s initintiO:.. ChVL, Khoo L, :'and. has an alc\-','mice.l !:1~lt.nil:::, s inco A.'1astratuf' in rh! Cr<..'Wd ,-;;:Y; of ~'16 Flr::t J.:atter of t:-.'l Grl's.t or!:: "Its birt~ ir in tht, (;t.~d (i.~. in the mineral king~or)." Her!! ;';" must TC!:le~~r t::r..t the pr i nc Lpv l constituonts of the blood r,re dcrind frOM t~o nir.cr( 1 kill~,jo:"'. WT,~, Fl-,me Ilnd Magic, rCr.!inds ~e t~ut Ro~ierucicni!m it t1-)~ ancin~t Fire ?hilo~orhy. and ~hot its praotical pr oee s ae s ~t.VO to co ',':ith tho control of ; ~(3crct Fire. 11.3.~,

The True and tcvisible Rosicrucifi~ Order.

:59.

A laMb, a raM, JJies, refers to the Christos, Erother C.R., and also to the fact that the brair., under the rulership of Aries. is the ~an~ whereby man controls the forces of flame which are used in ~gic. Finally, DLI. Dalee. ~quarius, refers to the Aquarian Abe, represented ~bolic.1ly by the head of 0 man. ~hen the Rosicrucian Manifestoes were published. t~e In"er School had been expecti~g. for milleniurns. the co~ing of the A~uarian Are which is naw dawning. and hed been looking forward with longing to the perfection of human arts. sciences. and philosophy which is to be realbed d\lri~ that period of cosmic history.

Of the 21 boundary liner. of the vault, 14 are 5 ft. long. end 1 are

B ft. lonr.. Thus the total len~th of the l~es required to bound this struoture is (i~ x 5 ft. = 70 ft.) + (7 x 8 ft. = 56 ft.) = 125 ft. This leads

us to a c,msideration of the facts illustrated in the frontispiece to this book.

At the top of the plste is shown the true figure of the Rosy Cross.

It is 11 cross of 6 equares. opened out frol'!! a cube. At the center of this cross, ~nich is the square oorresponding to the bott.o~ or foundation of the cube, is fixed a rose of 5 petals. At the eentp.r of the rose is a circle. surrou.'lded by 10 small c irc lest from which rad iate 25 linea. extending into the 5 petals of the rose.

Th~ s~oll circle at the center represcnt~ the nu~ber 22. and is • eymbol of t~e cor-bined forces repre~ented by t~e 22 letters of the Hebrew .1-

phatet, a~d ~boli!ed by the 22 Tarot Keya. .

The 10 s~all circles stand for the 10 circles ot the Scphiroth on the Qabalistic Tree of Life. These also corresnond to t~e 10 Grades of the Roalerue ian Order.

The 2f radiatinb lines ropresent the creative word used in Geneaia.

I31. Yehi, "~t there be," since its three letters correspond to t~e equation. 10 + 5 + 10 = 25. Thu. these llne~ are also s~bolic of the ere9tiTe power

of t!".'! Logos.

The 5 petals of tf.t! rose refer to the five hU":1&n senses. to the five constituents of '":8.!".ifestation (Ether, Fire, ,':at!!r, Air. Earth). and to man hi·self. for by i~15 con st ruc t t on tl-.i15 r o se corresponds to the fi't'e-pointed star or rc~t~:r9~, syobol of man and his control over the conditions of hi.

environ~nt. •

In t'le Greek langue~e. "rose" h: E06QN Rhodon , and by t;he nu-aeration of ~lordE in tl-.llt lsr.;:-uace is 294, the nU!:lher of th~ noun EKKAHJ:IA ;::).:'·:1. :ia, "a s eembly, or church." Fundao::"r.tally, the word ekklesia ::l8an. "c~lcd to~ether to listen." It is the assembly of those who "have ears to he s r ,." It it also the compa.ny of thore who have a1'1"lkoned their inner aense cf h~arinc. so that they are able to listen to the voice of the Seoret Teuche e represented in Tarot as T~ HIEROFr:J.J~T.

In ~any vereionc of Tarot TflE P.IEP'Or~~T lr. called T~ p~~, and aoccrdi:-? to trodHion, th" first Pope T/a!: ~il:!01l, 0:- Si::oeon. wholle Hebrew

naMe sio:;nifi<:!1 "Hearing." Therefore rHE F.I~Of;W:T i!! aE;sociated ~/ith the l~tter Vau, to r.hich Qab61i:t~ attribute the faculty of Hearing. The tradition is Siven in the Gospel of Matthew. thus,

"And Je~s questioned his dieciplct, sayin~. nhom

do men pronounce me, the Son of m~. to be? And they Eaid. Some say John the Baptist, ~nd ot~ers flias. and other! Jercmi~s, or one of the prophets.

"He said to the~, But whom do ye pronounce me to be' And Simon Pet.er. r.ns-.teri"r. t!o;.id, Thou art the Christ. the eon of the 1i~i:~ God.

The True and Invisible hosic~ucian Order.

40.

".And Jesus, 5.nS'ITering, said to him, Blessed art

thcu, Simon Bar-Jona:;, for flesh and blood revealed it not to thee, but qy Father who is in the hee.vens. And I also say

to thee that thou art Peter, and on this rock I will build

my asse~bly, ~nd th~ gate~ of h~des shall not prevail a~ainBt it. J,.,\'ld I ."ill give thee the keys of the kingdom of tt.e 1-:eavens: and whatever thou mayest bind on the eD.rth, shall

be bound in the hea~ens; acd whatever thou mayest loose on the earth, sha 11 be loosed in the hr·avens.·

(Matthew XVI: l~ to 19. literal translation)

N01J, t!::e Gospels e Lso tell us that t:.e first titr.e Jesus met Sir-on,

h~ ~aic, "Thou art Simen, the sen of Jonas; thou shalt be called Cephas, which Ls , tr.f i!lterpretation, Stone." The nane Ceohas, in Gree!::, is KH<PAI: &'I'd its n,'!"ber iE 729. This is t":e nlr.'lber reFresent1~ the cubical contents of a cub! (If 9 x 9 x 9, as illustrcted in the frC'ntispiece. A crOBS of Fix squares ooened oct fror. a cube of 9 x 9 x 9 will ceasure 14 x 9 arcund its perimeter. Thus the eube reprcse!1ting Cet'h&s, o cened out so as +0 form the true Rosicrucian cross, r.ill ~~~ture 126 units around its p~ri~ter, an~ it th~r~fore gives the exact nurr.ber of units ~hich, tD.ke~ at feet, are required for the corstruction of the vo.ult of Brother C.R.

In Greek, the word for "cross" istTAYPOr, Stauros, and its nW"ber, 1271, is t~.at of'H·rN.nilt, He G-:osl~, The Gnosis, end is aho the num-

ber of·H·KMPONOMIA.HN'IOH, He lderQno:"ie hr:ion. ':he Sacred Inh ... ri tance. ~us the c r o s s , -::hich is t~e g('o:-etrical !:ptol of the! pattern from which t~e cube is forned, represents the Gno~is, or traditional wisdom, which is the Sacred In~,eri tance of those who "heve ears to her.r," end are therefore :7:e"'lbers of the Interior i\sse ... Uy or Church r-e.pr-e sent.ed by the Rose.

The cube of 9 x 9 x 9 co~plE:tely enc losc e a cube of 7 x 7 x 7. The letter, sine", it has s Ix s Lde s 7 x 7 has a surface area of 7 x 7 x 6 = 294, ~.I:c nu+bee of.PO"'ON·Rhodon, Rose, and fI<KAH!"IA E1ckl"sia, Asse!'lbly. Thul, lf~.er. t~.e cros;-or-;i~res, each. of w"ich ~eesures 9 x 9, is folded up

t o ferro a cube , it will e7.'1ct.ly enclose tl:e l.:/:'tical Ro["e which is the True &n~ Ir.visitle Order, or the Interior Church.

The cubical cont~nts (If ~ cube of 7 x 7 x 7 are 34~, the number ot the !:e~r(. ... phrase, VIA!:R h!..ln:··, Ve-Yo~r Elohie, "hnd God seid," (Gen. 1:3). ~us the 7 x 7 x 7 cu~ repres~nts t~e ~nif£.st8tion of the Creative Word, ~hich is heard by the ~~bers of t~e Interior Chureh or ~ystical Rose.

TI-,a difference between th'!l contents of a cube of 7 x 7 x 7 and a cube of ~ x 9 x·g is 386 cubical units. That is to say, if one hod a 7 x 1 x 1 cu~~ co~p(l!ed of 343 ~ell cubet, it would require 386 ~ore s~ll cubes of t,:e r:..re fize to enc l o se the 7 x 7 x 7 cube in a cube~easuring 9 x 9 x 9. ~il: is ir.portent bec&use tre nU7ber 386 is the value of the Hebrew word U:h\1l, u-shon, tongues, typifyiD~ the ~ens whereby the interIor mysteries cre :o~~ted to heerins, ~nd also of the pro~r name IShVO, Jeshua~

whioh weI! th'!l actual na~e ~iven by his parerts to Je~s. ------

In Greek, the n!J.'Il8·1 HrOY~·~ hr.s the value 888. If' one re!:lOVES frur a cube of !=I x 9 x il tr.~ 217 cubes ..,hieh are visible w'l('n three ~ic~s are seen, as in the illustration, there ~ill re~ain a perfect cube o~ E x e x e, corrc8pondin~ to th~ 888 of the nA~ JeBu ••

Thus the Roce and Cross r~present t~e Interior Assembly, nnd ita Sacred In';eritllllce, the Gnosir., ,.,hich hal! to do with the tranllcendental mathe~4tics of tho universe. It it the e~hlcm of the Apostolic Gnosi.,

the t~cred tradition of tho In~erior Church, concornin~ whieh St. hugustloe d~~l~red: "That whic~ it nor. called the Christi~n relir,ion hes always exicte1, and only came to be called Christinn after the time of Christ." Thi.

The True anc! Invisible Rosicrucian Order.

41.

inner tradition has never been p"rmitted to lapse into utter obscurity. It has been faithfully cO~Jnicated from generation to generation. It is alive today. even as in ages pa~t, and the kncwledge of it is the restoration of all things.

The door of the vault, aD I have said, is t~e side attributed to VenUE. This is tr.e planet which rules copper and brast. 'lie have seen that ~.e first significant event in the story of C.R.'s journey is the death of 5rC't~er P.A.L. at Cyprus, the reputed birthplace of Venut, and the aite of t'.e oopper mir.-.s which supplied the ancient world with that !"Ietal. The story of the finding of the vault also e~phe.sites the importance of thil Venusian o;'lotal.

The story says tl:s.t Brot'~er N.N., resolving to alter so:nething of

his building, in order to ~ak6 it more fit, li;hted upon th~ Memorial Table, which was east of brass. Attached to thit table ~s a nail, which, when

it 7>"8S pulled out, tool( p.ith it a stone, leaving an opening \Which exposed t~e hidden door.

The Venusian r,ugrestion of tl:e brass tablet is selt-evident. To.

Qatalist the "sreat nail" would also heve had a Venusian ~eaning, because "nail" is the trEnsl~tion of the letter-n~ne VV. Vau. tiven to the sixth Ip.tter of t~e Eebre~ alphabet, to ~hich is attribUted the tOdiacal sign Taurus. which, in a~troloGY, is ruled by Venus. Taurus governs the throat, in 1'1,,:1cl': is located the Venus c ent.er typified by Cypru!, the most easterly i~laDd of tre Yediterraneun sea.

In Tarot the letter Vau 1s represented ~ the Eierop~ant, and this Tarot Key typifies Intuition. Thus the "Great nail" attac~ed to the memorial tablet represents intuition, which is closely connected with the subco~scious f~~ctioDs of ~emory and ime.!,inetion.

The "stone" ~ould ~av~ arreGted t~e attention of e.lche~ists and it 'I"1ould also have been interesting to Qabalists. For the Gre~t Worle of the 81che~ist was t~c preparation of t~e Philosophers' Stone, and throughout

t~~ ~abalah and the 5ible, the word "stor.e" has great i~portance. In the Hebrew lanbua(;e it is Alll:, Ehben, and its value 11; f3. This is the nllober of debrees in the angle for~ the ju~ction ot the hypotenuse in • P'/thc[,orean triru:t;le with the upper end of the vertical line. (See page 20.) That is to soy, it is tr.e nunber which expresses the relation between Horus, tr.~ ~cn (typified by the hypotenuse), and Osiris, the Father (typified b7 the vertioal line). I'/h€.n the hypotenuse tond t':e vertical line meet, HorUI beco-es one with Osiris, the Son ~eco~es one with the Father. Thus it is not ~urprisinG to find thnt in the word ASH. Ehben, ~~e firct two letters spell AS, Ab, Father, '.vhile the second 1;71'0 speTI"13N, Ben, Son. Remember, too. that ChVRJ.! ABIV, EirBJII Ablef, has been shown to be"The Stone which

the bu11dert rejected" (pa~e IS).

The attainment of the consciousnese of unity with the Originating Spirit is the s~~it of the work of initiation. Re~ember, this 1s a conse t ous lder.tificatiC'n, 50 that when the Son flnd the Father are one, the Son is the Father. Horus identified ~ith Osiris 1s Osiris. 8nd~us we ~hs.!Y-fir.d that the burial anc resurrection r.ymbolism connected with the ~Ilmos of Osiris, Hiram Abiff, and Brother C.R. has to do ~ith the aspect of consciousness represented by this perfect identification of the Son with the F~ther.

!.~mory and ba~inat1on, cO!f'bined wit'l intuition (the tablet and the

The True ~nd Invisibl~ ~o{icruci~n Order.

42.

Da11) brir.g wit', t~E'''' the s t one (conscious union of tl-e ::on with the Father). and thus t~'! r,iddo;I: door is rovealed. Even t~_j<:: word "d o or-" he s a connection ·.'/it" ';'mu~, bece u r e "d ccr " is t.1,r mcaninr; of t'1" Rebrev; letter-

ra~e, DLTB., Da leth, and tt- i:; i ~ the letter ~'~ich rE'Pl"esents Vcnu!' in the

Ee br-e .... alp:-.e.~-et, and to ":hi:::h Key 3, Th~ EMpress, is as e i gned in Tarot.

Th i s I!: the COOl" of liberation, t1,,, door which leads into un-ierstending of the great r.stheMctical and p ry cb o Log Lca I principles '..-hich are at work in the c on st.r-uc t Lon of t~e uni"erse. Tll\lr the ~ tell~ tl!: thet t"roubh thi!: door the vret"rcT' had access to such a treasure of' kno .. led:e as would serve for t"e cocolete restoration of 911 the arts ar..d :cicnces.

On tr.~ doer wa s writ+-en t'1e Lat i.n 5ent~nC'l ?0~T CD'. AIm05 PATF.BO • .".~,ich r::ey be trllnF:latcd: ";.!'ter 120 ;Joars I sl-jall open." TI-.e nUl",ber of :iBurs here ~:1tiC'ned repres'Jnts t"A ol"rfected con sc Lcusne s s of an illu~inat~d nan , :"nu:: t,e Bihle says: nBi~ days Ehall be a hundred and t-Jrenty vecrt.· (Gp.n. 6:~).

• This ~u~~er is contrasted with t~c se~enty yeaTS of the ordinary span

of life. I;o':ico th!:.t 120 ir the addition of !iQ to 70. SO is the nu::!beT

of the letter Nun, asr.ocicted ~ith t~e "ibn 5corpio: It is by the sublication of the !,:ars-force aeti~e in that ~i,.n that our eyea ~y receiTe tho.t stren~th whi~h tr.e ~anife~toct spenk of as ~eLr.g "r~rrowed from the ee~le.ft

ll"., Ul t' e liebrev: alphal.et the number- 70 is repr8!!ented by the letter OIll, f.yin, nnd J.yin ~ear.s "E'\ye." It is thO) letter ~7h ieh Qabalistically exor e s ee s t rc apt'ecrar.ces of the phcno- erie 1 r.orld, find the ~nt!ll state of per-tone wl-.o ae ee et sucb r.P!')('sr(Jncol' at f"c() v~lu'3. ~uc~ are the ooes of

.. hoI!' it if' r.ritten: "The co.:ys of o'Jr y~(Jrs ar'!'! three-score :rear:; ar:d ten.But when t~.e orocor:E of ir,itilltion has ac1d'ld to t!":eir powers the bo!"rcmed rtren~th of ~h~ secret force of t~e e~gle. ~O is ad1ed to 70. and the years of tke oerfected ~~n arc th~n reckon~d ns 120.

Thur. wo read: "And 1.!ose:; Wll~ a hundred and t\venty years old when

~e died: his eye waE not di~, nor his n~turRl ferce abated." Botice here thet the "eye ," or t'1c poecr s rr:presp.nted by t~e letter J.-¥in (70). and the naturel force, or pc~ers corres~ondinb to the letter Nun (fO), are c1ven particular e"phatis.

j"g;e. L-:, PO is the nu~ber of t~c lotter-nc':Ie SJ..IY.. S'l~lch, Prop or SU[)['Iort. :-~is it • he Hebre7' l'·h_er -:-;hich is reprcs"nteri--rnTarot "b-J Key 11, Tp.mpe:-&nce. This Y.e:r r'prct'Jnt~ "hat, in 1':81;ioa1 parl'lnce, is ter!'led "i'le Kr.cr;h:r1;e "rd Con'\'~rl'ation of the Hol; Guo.rdi&n A."lge1." It atn.ude for t~8t f&-,iliar c c-rmm Lon between the pe r aone I end universal aSP'3cts or the On~ Identity ri'1ich retults in th~ terperir~, r.odification, and perfection of the !'er:-oncl vehicle. 'Ih'la we read IIlto of l·~eseE: " .. .nd there arote not a propiet it: Isrsel like unto EOI:p.s, whom Jehovah lene" face to face.·

FlIrt' '3r'i'tor", on the Tr'Je of Life, tho path of ta.!"ekh stands between t)." p'lth~ of Nun and Ayin, as if it were th" equilibrating influence 00- ~e~n the~. It i~ the path whici leads u~No.rd fro~ ISVD, Yeco~. Foundation, to Th?AhT:!, iip!'c.r,.th, Bec.u+y. In the syste!:! of }(osicrucihiiTrll.des. to be conddered hereinafter, it unites the Grade devoted to t .. c explanation of r,or.icr"ciD~ ':i .. ory to that in · .. .-hioh thl) symbolism o!' the vault is the ohior concern. !j'lt th( .,,&in point to be rt'r.!el:lh!lred now is thAt tamekh standl!

for the acti,.i':ies ",hic') equilibr&.te t".e f'or-ee e of Nun c.nd Ayin, evon 0.. Ter.T''!'l"f'nce, the: 11th Key of T&rot, repres"!nts t"e mediating and lJalancing activity Ce':Weer. Fe forc';ll ty~boli%ed by the 13th nnd 15th Keye.

!'llt!1e-'at!o'llly, l~C i r th~ rU::l of the nue.ber s 1'1'01:1 0 to 15. Thus it represents, i:c connec t i on wit:"t T!lrot, tIle full and oxt&ndetl expr'lseion

The True nnd Invisible Rosicrucian Order.

4:5.

of the powers of t~e Astrnl Ligr.t. veiled under the strange ~bolism ot the l::th Rey. !·oreover, 1 :It , x 3 It 4 x 5 = 120. so that 120 may be taken to rppr~sent th~ inter~ction upon e~ch other of the five primary p~ases ot ~!l."'!ifestation: Ether (1). Fire (2). 'il!iter (3). Air (4). a:'1d Earth (5). T:'<:'se are t!1e 1'(1-e as t!:c Te.ttvIIs, or EUctle principles of se!lsation. menti~ned in Yoga philo50phy. The idea here. as elsewhere in connbotion with thr ntrber 120. I:: that of conplete reanifestation. Thul!' the rnot~o on t.he door inti~ates that access to the hiecen light of occult kn~-ledse is the consequence of the full manifestation of t~e p~ers of perfected hunan consciousness. He who cen open this door has ettained the full measure of

II ~n. and has become oonfcicusly ODe with the Father.

After t':e docr was flJlly exposed. but before it was o~ned, says t!".e Fa-ia , the Bret",ren rested. lind consulted th~it }tota. Thi!' is an allusion-to the Terot, which 7~S invGnted tJ ~embers of the True aod Invisible Order 50~e four centuries be f'or-c the publication of t~e Rcsicr1lcian ~~nifestoes. Occult tradition seys the Terot was in~ented at Fet, and t::u:; cives a sideliGht on the story of the~. This RO'!'A !~I, or ·,;:I.!L OF !::iE OF.Ul, is described as beinr: t:'at one of t~e Rosicruoian books di:;playi~b the srcatest ~rtifice. It is truly whet Eliphae ~vi s'!id of it:

·The Terot is a verit~ble oracle, and anEWers all possible questions -.11th cloarness and accuracy; ee that a pri~oner devoid of bookr, had ho only a Tarot of wnich he k:ne-H how to tn:llce use, could, in a tew years, acquire a univers~l science, and conver~e ~it~ an unequalled doctrine and inexhaustilJle eloq~ence. Thir wheel, in fact, is t~e key of the oratorical art, an~ of t~e treat art of Raymond

Lully; it is the true secret of the transmutation of dorknees into li~ht; it it the first ~~d most i~POrtant of all the crcana of the macnun opus. By Meens of this universal key of symbolism 011 the allegories of India, Eeypt, and Jvde~ ere ~de intelli~ible; the hpocalypse of St. John i.

a Kabbalistic book. the s~nE~ of which is exactly indicated by the figures and nUl!'.hers of the Urilll, Th·.llII!Ui!ll, TeraphiJll, and Ephod. ell sU~Arited and c~?leted by the Tarot~ the sanctuaries of eld are no longer full of ~sterios. and the signification of the objects of the Hebrew cultus ~ay for

the first t~ be understood.-

The other inscriptions within the vsult were engraved on a plote or brasr, oirculer in ch~pe. T~e rir~t one may be translated I "I haTe mnd. t~is sepulchre a single compendium of th~ universe." This is an accurate statement of the Eignificance of the ~hole v~ult desi~n. For the vault coes indeed convey by its s~r.olic ~a~ureaents all that is essontial to adequ~te undcrEtending of t~e runda~ental nu~~rs and proportiona of the cosmos.

The i~1'cription Jesus mihi o~ia ~ens "Jesus is all thi~s to me."

It h65 a orofounder content than a caEual reader miEht sutpeot. The name "Jesus" means literally, "Self.existence liber6tes." !bu. it declares that the natur6 of thi~s i8 to set free, rether than to bind. It is the .rfirnntior. of the inherent tendency to liberty at the heart of the cosmic order. It waE because of thiS, wo may believe. th6t Jesus promised so muoh to thos~ who would pray in his n&~e. For ~ho.oev~r truly orays in that n8m~ preys in the reooGnition of the idea th·t the name reoresentl, and

~e pray. eff~ctively who is ~horoubhly i~bued with the thou~ht that the nature of thinss is HboTft.t1ve rl't '.er then restrictive.

The True nnd Invisible Rosicruei~ Order

44.

In Qnbnli5tio books published during the period when the Fnmn mnd. ita uppecr-nnee (e.g. in the r.ritin[;s of Jncob Boehme r-nd Hez:.ry xh'Uiiro.th), the n~~ Jesus is spelt IHShVf. :hi! occult sp£lling puts the "holy letter," Shi-, between the first two ~d the lo.st two letters of I~TH, the digits add the 5, and the last two to 8. Taken together, the first two mo.t. 32, the n~ber of po.ths on the Tree of Life, end these ~2 paths represeut the I"I:-_~ife strtion of the Logos or Word, which is the Christos. The bat

two digits of ~2e Mnke IHVR, Jchav--h, the Fnther. Thus ~26 gives the numbert! of the letter Beh (5), repres~nting Vision, c:.r·d of the letter Cheth (8), representing &peech: and it o.lso indicntes the n~bers of tho Son or Logos (32) end the Po.ther (26).

Furt~( r."Iore, the Greck letters of thn nC'.!'le I H rcrtt Jesus, add up

to 888, or 24 x ~7, This number 8eB is nlso the vnlue of the Grerk pernse •• Lo;::os esti, -Ho is the nord," o.nd'H ZaHAMI, "I am the 1ite.- To the ~rt.;~ Europe, knowing both the Hebrew nnd the Gnostic number-lett-r ~Jste~s, the nnmo -Jesus" would bo truly Q ~ry of nll things, since it occultly signifies the Cre,..tive !'ford, which ns Life ,r.nd Lisht is tho o.cnc.l 6ubstnr-ce of 0.11 th~s.

Tho four other insoriptions on tho nlt~ BUm up tho essence of Ro.icrucinn doctrine. Noqunquc.m Vr.cuum, "Nowhera c. vo.CUU1ll," ..-rna writton rcnmd n circle contc.ining the picturc-or-n lion. This represonts tho eloment of Fire, o.nd the inscription !!lenns thnt spr:.co is filled -nth the uniTer.o.l !'iory ouence. Lo~is Ju~, "!he yoko of tho kIF," 'W:;'S inscribed in u circle contr.ining 0. picture of nn 0%. This ropres~nts th' elcmont of E~h, end the inscription refors to th: r.ccossity i~sod upon ~s ell br the tundr.ment.c I condition. of mnnifcst:-.tion in form. Th~t neeellity is c.lludod

to in the ~errld Tcblot of Hcrn~s, which sny.' "It. power is intogrnt~. if it bo turned into onrth." LibertI'S ~.n~elii. "The liberty of tho Gospel," WUI written round 0. circle contr.1ning the pioturo of c.n o~gle. Tbl. represents th~ olem~nt of .·('.tor, c.'1d tho inscription reters to r.n oocult aeeret of re~onorntion, 0. sec rot which is voil~d by the l~ttor ot tho Chri .. ti~n Goapnls, whieh ~ro ro~lly Gnostic mystery texts. Doi Glori~ Intcctr., "The untouch~ble glory of God,· ~.s written on the circle contnL~ing n picture of a mc.n. This repre~er.t. the element of i: ir. nnd the inlcription refers to the occult conception of the reni inner lLJf a. bein~ identicnl with, nnd insepcrnble fr~, the pure, untouchable essence of the Life-power, .rich c~nnot ~e soiled or smirched by c.ny imperfection whnt.oeTer.

The. four symbolio r.nimC'.la cor:nected with theae inscriptiona ar., of course, the mystio Four which nppear in the Tisiona of Ezekiel nnd St. John, ~nd they are the four emblem. in the corners of the 10th nnd 21st Tarot ley •• They rre clso represented on the orr .. of the H~sonio Frnternity. Beside. representing the element., they nlso represent the four fixed sign. of the todiccl Leo, Tnurus, ScorpiO, ond J~ucrius. These cre the 5th, 2nd, 8th, ~nd 11th aigns, end since their numbers r.dd to 26, this sroup of )~sticQl Creatures is o~other of mony glyph. for the N~A IIVH, Jeh~h.

The rest of the Fnmo. spenks plr.inly enough for itaelf. Such pc.ange. ns might be of doubtful aignificnnoe with out the fnots in the forego1nc oomrr.entury will be enay to interpret in the light of what hns already been explo.ined. V:e !!Icy prooeed, then, to r. brief oonlidero.tion of some point.

in the CcSnfesaio. Our o.ne.lysis will not be so elo.borcte fl. thr-.t of the

Feme, for the Confessio i. more explioit th~n the mir.t mnnite.to. Yet

there nre Q few t~ings whioh may be th6 oler.rer for 0. little oommont.

The Truo and Invisible Rosicrucian Order.

45.

CC::.'E!G m: ~ Cm;FESSIO FEATER!:ITATIS.

The first p!!rl5.grapr. be~ i::6 with excel' ent counsel. which is allo a hint that t~6 s'Jperficie.l J:l~E.nir.g of the ~ is not the reel purport of that docu~ent. ;her. follows a di~ect assertion that what ir offered in '~hese announcements is not :--err-ly the wor k of J:lcn, but rather the operation of the cos~ic crder, personified as Jehovah.

In the fourth paragraph there is ,"ention of the .. ;onders of the sixth !l.e;e. Theosonl:ins wi 11 do 1I'e 11 to compare th is carefully ·.,qi th 1I'hat they have learned co~cerning the sixth race. T~at race is to be born in ~erica, snd to it that phrase in the ~ refers which E~yf: ~Europe is with child. and Ehnll brin; forth a stro~g child."

The assertion e~bodied in the fifth para~raph as to thp. co~pleteness of the medit~tion! of "our Christian Father" 1I'0uld be ridiculous it tal:er. 11 terolly. To an occu l t ist ?ino u!lderstanda that the self-contemplatio~ of Sririt is the orir,L~ of ell thi~~s, and who knows that th~ universal ~eJ:lory r.ust needs be ~rfect. it ~ill be evident that the ~ditation of the Universal Find is what is r-eant toy this Darf'.graph.

In the sixth paragraph t~'!!re is a T/arnin!!: a~ains"; hastineu. Here, !liso is a refere~ce to the Rosicrucian Grades. T.1e paragraph closes with

8 plain inti~~tion that what is offered it ~ot an easy way. At the outset, inceed, it rristlee with difficulties, which cust be ~et and overcome One l:y one.

The seventh paregr!lph cO~.trr· sts the mEt~ods of exoteric and esoteric research. Exeteric study is co::pered to a sl,". devious journey through a labyrinth. The nature of eFoteric study is rerresented by the figure of the Sixth Candelabr=. This is the sixth 'sense , or hir:her order of knov/in&, which occult practice seeks to unfold. But note that so-eth1ng here is

left to God's pleasure. The true OCCUltist Sees that it is not so much h~self that brir.~a about the results 8S thp p~er of the One Identity. Thus Jesus is reported to have said: "Or mysplf I can do nothing; the F~ther in ~e doeth the works.-

The seve~th paragraph co~tinues wit~ II series of questions, which

are subtly phrased. Hasty readers "l!ight t.hink that this paragraph promises he31th. riches, ~d long life: that it offers an endless existence; that it holds out the expectation of a power which would enable one to fee what is going on at a di!tar.ce. and behind closed doors: that it cla~s posses8ion of a book which cont!:.ir.s a co:-:.:>er:dium of 1111 that has ever been written, or ever shall be: ~d. finally, that it asserts tho ability to teach a superior ki~d of enchant~nt. Consider well whet is really said. In the first question it is intimated that ~he Rosicrucian teaching cast~ out fear of hU~fer, poverty. diseaees, end age. The second question has to do with a ~~ntal a~titude--one is to live as if his essentinl individuality were eternl1l. and this ~st be besun befOre there is any direct int1r.etion that he really 11! whet he as!UI:le!. The reference to the people of the Ganges

and those that liv~ in Peru has to do with a fact more or less well known

~o day, viz. that India nn~ Fe~ were once. and in a sense still are. great centera of occult instruction. The secrets of this instruction are shared by a true Rosicrucian. and he need not tra'\'el physically in order to gain access to thos9 who can teach him these secrets. The "one only book" 1s the Sook of Nature, I1!:d s ince it co!£taitis a 11 that is to b:l learned anywhere,

he ... ·ho can learn to read it has access to all knowledge. The last question has to do with control of the subtle foroes of vibration, and the practical Qabal~, which 1s also practical Rosicrucianism, does enable

those versed in it to exercise such control.

The TT~e ~nd Invisible rtosicruci~n Order

46.

In ~he ~ig~th pa~ar~arh ~ fi~d a ~efinite assertion th~t the work of tho Fratornity is not ~~Tely e work of ran. This is the true mark of the wis~. They know that t~cy do ~othinc of themsel~es, but that everythin~ is acc~~plished ~J th~ op.er~tion of ~~e One Spirit through them. They e I so und<;)rrta!:d that "flesh end hIood C9.l'l11ot inherit the king~oll! 01' God." T'1~ ch:::.q:e~ in mind e.l"d 1:ody ?.-hich ,",!!1r~ .,en citir.e:ls of heaven are ac~uired chnracte~i~tics which ere not tr~nE~iE~ibl~ by the operation of t.,c 1 c.?I' of her-ed i ty. !iote 91:;0 thet in th i r par6.;rap!1 t.here 16 a plain rerudiation of t~e notia:! th5t celibacy is required from those who \"ould r."I:e progress upon thE' occult rath.

The nint~ Ptlre.graph CO'1t'"ins firEt of all a decler!ltion thct the Fan. is not to be t'l1re~ nt f~,ce vn Iue , It ~oel! on to uy t~.r.t the unfoldl:l8ntOf t'~o inr-er tC!lchi:"!!: i~ ace o+d i r-g to a strict rule, 'l.nd ir:ti!"'ates tl-)r..t what

is L~o~ in th~ urip.nt IlS "the eompete~ce of th~ pupil" is included in that r~le. The p~~~~~aph clo~eE yith II. Etete~~nt ~hich disposes once an~ for

all of' the c Ia Ir-s z-ade by .-:osicrucian pretenders. The I!le'":berll of the True lind In,isitle Order ~ be seen c.y ordi~ary hu.~n cyell.

In the ten~h rur~graph is indicnted t~e fact th~t w~en the nanifestOr-II rerc written it r..s nccess~ry to practice concealment on account of pcru l c r rre:udice. The Reforr::9+:ion hael done littl~ to brlllg about arq greet!!r r.c!:.Gure of tol~re~ce. Church po 1 itics hed Imder!;cme &. ehcnge , but the independent thinl::er wtiE by no ~(ns frc~ to cxpreSE his views, as one ~J see frOM a oonsideration of the pcrteeutions ~uffered by Jacob Boehme, ?;"r.o ~s banis'·ed fron GC'erlitt in 11)12 at th~ in~tence of an ignorant and Hr,oted Lut hcr-cn priest, b<:C!lUS~ the, ol1inio::s e-.:oressod in his ~ ran ec~n~6r to the n~rrow o~thodo~ of his ti~. Yet the authors of tht F!l~ !l~d C~nf'es!io. underst~ndiro{: fron their k~cr.olvige of cOI!::lio cyoles T.lh~ F'r')e.~ c',~n.:"'f =st n,s·.llt fro~ the coloni!'!:ticn of' the He'll' World end the dc,elop~ent of !l nen r~ce th~ru, looked forward to this very Aquarieu ~~e in -..;hich "II'e 11,e, ~~ bei~G c t.i""'C in Which thE. 8{;cret ~asdo'l1l11i~ht M 1I'0re openly procl'li-.cd. Alrea1y tt-e accur-a cy of thdr ror~6i~r.t has been justifi,-d ty t~~ ~rcat gwnkcni~ which hOE ~en c~Rn;'r.b th~ thou~ht of the world ~incc 1875. True to the ViEianor th~ ~nepts of 1614, the most tmport~nt ro~oo~ of this n~k~~inb have been those 7-hich have had their be~i~ni~ge in th~ ~e~ norld.

The n7r;lfth pgrll~r!lph ~kcs it pl~in that o~e o~nnot "join" the Rcs Ic r uc i an Order 08 he rY.ly join an ordinary fr!1tliirr.al orgenhstion. One b~oo~es a Ro~icrucion, ~v~~ t~o~gh he nay ~e7er have h~ard of the Order. He .... no oan re!\d tht. ch=a~ters im:cribed upon the '"1Cchanim of nature IS a ?o::icrocian. Th~se eh!l.rr'ctcrs are said to be re[Y~ted "throuch the l1li1- t~tions of Empirc~· becRl.Is~ they arc r~pcated in all the ~in&do~s of na~ure--mir.ere 1, vuro::ote.bl-:. ani~r..l, a-id hu .. ::an. Anothor point brought out in this porc~roph s~rves to identity the Ro~iorucian doctrine with the ,,!It-alah. !lone are fit for tho Order save those "ho have ona si!:gle obj~ctive. t~5 attain~r.t of wiEdom.

The thirteenth FAr~rr!lph nturns agr.in to the idea that there is to be a revival of' the Secret ':isdol!l. This is desoribed IlS "an influx or truth, li;ht, ~nd ~rp.ndeur, Euch as (God) c~~d~d should accompany Adam fro.rn Paradise and swcet6n the !'litery of ~n." This description clearly i~dicates the Holy Or.belah, as one nay see fro~ its rcfere~ce to Adam.

t:ote u l so the fine tolert:.~co of the closinG p!ll5ages of this paragraph.

The ~r1ters of the·monife~toe! knew tht~s~l~es to bo the inheritors ot

a groat trc.dition·, but ~~'lre ie no nc.rro:· .. ::ect!1rt!1nisl'! or cltclusiveno ••

in their spirit. Th~y ex~.;ot :::!lI1)' wort.hy collaborators in the worle of

the liew Abe.

The True and In~';l:ihle R05i=ruci~,n Order.

4'7.

The referenc~ to t~e ~ew tt~rs in Serp~ntariu~ and CYgnUS (paragraph 15) indicr.tes thct th~ au+hor s of th: Co!",f~Sl:io had knowl~dge of esoteric &ctroloby. Serpertarius, or Ophiuchus, as it is now called. 15

(I COTEte lld Len connec t ed .,·it.h tho:! fir~t ceo<:nate Clf t~e zod iaoal sign Scorpio. It is pictured as c ml!l'l \VTe~tlir.;; r:ith e serpent, and tYFifies tt;ot aSl'r;ct of t'~e nre~·t .0~1.: \/l-jich her to rio ''Tit~ t!'le tra!:s!'!Ute":ion of

the force~ of reproduction. CYGTU&, the S~n. 1s ossooioted with the

first decnnate of Capricorn. In ane i errt rytholob:{ it is the Hamsa , typifyi":t, !)i~ine "isdo~, f>speci",lly is>:lom hidden in d<;>.rk.--r.ess bp.yond the perceptions of ordin~ry hu~~nity. There i~ clso a close connecti~n between t~e E~~olism of thr: SWT-D end t~ct of tr.e Pclio9n, f~~iliar to alcheoittl, !U'-:j r'!!'rFetu~tcd in the kor e Croix degree of Scottbh nite Free l.'ucnry.

In conr.e c t ion wi t~. our pI: rticulr.r study, mor-e o v e r , note t.":rt CerDentarius is a cor.stellation aSEoci~ted Tith ~corpio, h~nce with the letter run, or n'l:"b!'r 50: wh i l e CYGnus, as conne c t ed ',fith Cr.pricorn, has en 00- cult c0rresponder.ce to the letter kyin, or n~~b~r 70. Com~re this ~ith f,1;~t 'lcr been scirl heretofore c onc er-mng th" symrolisl'l of the nl!:"\ber 120.

It is ~ he irterestinb to note th~t Serpet}torius and Cygnus are conr,ectc-d "fiith the \.;e~inni!1gs of the Uni~ed ~t'ltes. At the time of the adoption of the Declr.r:;.tion of Indep~ndenoe, accordinr. to offici~l govern""!ent r<:)cordr, Scorpio wns tlo:e risinr 6i~n, (the tine wt:.s 2:42 P.!!., July

'1, 1775), "-111 thE: fir~t d('cnn! te of Scorcio, cOT'.l'1ectcd with Serper.tarius, is t!iercfore in the b!'t degr!:es of the twelfth house of thr:t horoscope,

t r.e :'OUlSt' of occult fo!'ce6. L-,tor ir: tn' sa'--e c.rter'1oon (o.bout 5 o'clock)

a coru::ittoe hende::d vy ~en~:cl:lir. Frer.klin -,res o.p::ointed to draw up !. deTice for a S6cl of the United ~t~tr.s. Thus the "natal horoscope- of the Seal

hall about 9 degrees of the si!;':! Sn~ittr.ri\ls for its "'_scendant, ""hich brings t~e firEt decr:n~tc of Capricorn, rel~tod to Cy~us, also wit.hin the alcendarrt of this se cond horoscope. Th"se "powerful signa of a Gre!lt CounoU· 'I1ere th\J6 'cctuolly ccnncct.ed with the ne1l' eX~rilr.eDt in !,:oveT'llr.Cnt which,

it T:lI!y be sa if'l, undoubted ly owed fer r-or e thcn i t genera lly knOV:ll to the (·cnofic:l n~ infl'JcnCe6 of the Innor School, or In,'itible P.oslcrucion Order. Of tni!: I hope to \Trite further in ~ sC!pal'"l.t€ vCllUTI\e devoted to the hist('lry ar!~ syMl'olisl'1 of the Sea I of Ue United Stnhs.

Th~ next point to be noticed is the ~octrine of sign~tures--"the cho.rc:.~tcrl c:nd It:tters which G01 hcth i::t!,rinted 1II06t !:lnnii'ostly upon the vonder f'u l ,,:ork of orention. on tho he!lvens. the (tl.rth. 'l!l~ on all beal!tll." Tho l'l&:ic'11 'HritinG i'orrowed frOM thes6 lett~rE is the sy~bolisn which is fou~d in alcheMical lit~rature, in tO~ ~~rkl on ~gic, ~nd in thn. K~ys of Tarot •. It is truly MQ~icel b~oau!e it evokes thoubht. For every ch~reoter of t~is 1I'riting cal!! forth fro~ the depths of nan'6 inner consciousnels tho corresponding ideas. ee th~t. the oonternolation of a syr.lbol evol:'3l the rt:lated ~to.te of mind. This we hnve abundantly deDO!lstrated through our work with Tarot.

The Confessio gocs on to say th~t the Bible is a treasure-house of wisdom. In the ori~in!ll text ther~ is a oasrage not inolud~d in the condrns c d verf:ion, whioh I'lli.kes clear t!-.e folly of twisting the text of' the Bible to fit preconoei .... ed opinion6. In this po.ssoge we are warned agr.i~t "sing Scripture "as if it were 0 tablet of wax to be indifferently made use of by th~olot;ienG, philosor~t.:r6. doctor E, !ond mr:t.'lff~·~ticit:ns." Rother is the ir.ner 51 irit to be sought, ar.d M8de "our rule ',1'11 guide for faith and practice."

Then follow two p(lr·.~ .. c phs in ",hich the Rosicrucian pOSition eeaowrnir.g the, tranEmutQtion of mE'tals ill !!lore flllly exp Ic Ined th:ul it 11'11'

The True and Invisible Rosicrucian O~er.

48.

in the~. The posribility of physical a Lchemy is adl!litted, but the

phys i ea I work is relegated to its proper p Ie ce , If we say that modern lrnO?'lsdge of chemistry 1s the outgro .... -th of phy s Le a I alchemy, lI'a shall Bee how true it is thtt this "so great gift of God brin~eth not always lI'ith it t",a IcnC'l'l'led::e of Nature, while this 1(n();'/ledge brir.(;eth forth both that and an ir:finite number- of otroer Cliracles," Our !Jres~nt :naterial civilization

Ls ,,'itoess to the truth of this. ;'Ie have achieved a wonderful technical develooment, b'lt the in."1er li!'e of h~anity is suffered to wasta away frOlll spiritual mnlnutrition. V;ith every physical !:lean!! at our disposel, we are. as a r~ce, little better off th~n our pri~itivc ar.cestors. How true it iB that 11'1.' "build, make ?l6rs, and do:".ineer, because we have of !;old suffici"nt. and of silver an inexhaustible fountain." ~~d yet, hevin~ at our dicposal ~~terial resouroes such c.s were never dre~d of even a century ~go, ~e are

EO li~tle V-'T6cd in the knowlp.dr,e of Nature thc.t w"ere t'-1ere should be plenty there is ~ant, rohere there should be he~lth th~re is di~ea6e, where there

s+ou Id ~ joy there is r.:isery, where there shou l d be freedom there is :!:lavery. Truly "Goe judgeth far otherwis0," and the doy is at tand wherein the jud~eut ~~ich ~111 drive the bebtl~r5 of r.:ateri~lis~ into the ~ilder~e!s will be ,iT.n.

The Confessio closes with a c~ll to service. The Invisible Order

has alrmys need of devoted re=t a!ld wonen, ready to"co-operate in the work

of (loC." Not as a rcwa.rd, but as a natural ccnse quenee , it follOW's that thotc ~ho shr:.re in the work ~hare also in its profits. Tie curious phrasin~ ~ere is ~orthy of co~ent. "~ll those goods which Nature hath dispersed in every port of the ~arth 6~all at one ti~ ~nd eltogct~er be &iven to you, as if in tho c~nter of the ~un and Moon." This ocho~s the words of Jesus. "All that the Father heth i~ T:line." ~not is i~dicated is e new ~ind of con- 6ciousness, end this ~ivcs. to him who has it, ~bsolute oertainty that all thiT'~s .vhatsoever r'hich 'r.!!y be needful to corry on nny un-:i(;rt:l.ki!1f; are at his disposal. For he who consciou61y carries on th~ Di't'ine ~·iork rust needa be cor.rident of adoqu~te supply. H6 who works in t~p true Christ spirit-"~::r Father lforketh hitr.crto, and I work"--knoo7ll that he i:o but tl,e ~rsOl1al i~str~nt for brir~inb into expreseion 0 given phase of the cos~io ~anireatation. lie knows tht.t his work is not his cwn, hut God's, and lcncrwing thi .. know s too th,·t nothin, -.vl-,atever can l'revt.nt tl:e psrfect fulfilment of that Vlork. ,!,~us it is r:.poropr.te.te for th'l pc.rcE;r!iT'h upon which I a:!I c01lr"'enting to c Iose wit.h the roordsl Then shell you t--:. able to expe I frOl:l thE world all those things which d~rken ~urr.an knowledge and Gction." For t~ose thing.

are doubt, ~re~d, ~~bition (in th~ sens~ of plcce-ae~king). ~d all the other errers h~vin~ their ori~in in the on~ great error tnot ~n oan do anything

of himself. l'1hen r.e see Vet it is not we Tiho worle, but th'9 universsl Lifecower (it ?:ork thro\l~h us, then ell the fears und doubts ",ich d"rken our kno.,..l."dg() e r.d r.1ek'J uncertc in our -,ction ar':: e xpe l l ed b-j t'le light of truth.

'hl: ConfGssio th'3n closr,F ,.,ith a se Iemn we.rning against w..r13 curiosity. end ubQinst-;~ic:o~ T~e Invisible Order seeks co-~orkers. It hal know led,. that confers the obil1ty to utilize tremendo\ls powerE, but this l~~ledge

is not to be used for the oggrc.nd izement of any oer 'OD~ li ty. ThGY who have

it r:.re heclthy end wise, Dnd heve aocoss ~o a li~itless store of wealth fro. ;;hich t,:e~' !:Icy draw freely L 11 thr:.t they need for the exeoution of their

share in th~ Greet Undertaking. But over ell is the sUDOrvision of the Universal l.~ind, the searcher of hearts, impossible to desceive by any pretense or hypocrisy. Nona nre drc.\~ into the Invisible Order but those .. h01ll ~hat rnivoT6!ll ~:ind adt:lits to it. Not by th~ judg""'nt of nen , but by the .... 111

of God, ic the way found whioh le(,ds to e ensc t oue p!:.rticipntion in the !reat treasure of thro.t hiddl::n brotherhood Vlrioh hod lon, '.xiBted bofore it publishf.d its !"lfl.nifesto(,a in 1614, end continuos to worle Silently but effeotively bohind tho scenol5 of the world-drl1=, oven to this day.

The True nnd Invisible Rosicruci~ Order

49.

THE GMDES OF THE ROSICRUCliJl ORDER.

Th~ Ccnfessio Fraternitntis says: "It must not be expected that new come r s s!:all attain at once all our weighty secrets. They lllU!;t proceed step by step fr~ the s~aller to the greater, and ~st not be ret~ded by difficulties ••• Thio Fraternity is divided into degrees."

Thc. dogrees, or Grados. are ten in llw:lber. Every Grade OOrrespends to on~ of the Sephiroth, er n~ral emanatiens, represented by

th~ circles on the Tree ef Life. The Gredes ascend the Tree fro~ tho tenth circle to the first. Hence progress in the Invisible Order is approach tc Dnity. and this is alse approach to true self-knowledge,

since the hi~~est Grade oorresponds to the first Circle, and this, in terr.s of h~~~ ccnccicusness is IChIDS, Jeohidah (pronmUloed yaw-kee-dah). the real Self. It is the E~~e as the Hindu ht~a, or Spirit. and il probably clcsely related to the anoient Egyp~!nu, or spiritu~l loul. This is the essential L:.'.N whese true nobleness o.nd"Werth it is the object ef Rosioruoianism to reveal.

The ten grades are divided into throe olasses, or Order.. The FIRST O~ER c~prises the Grades correspending to the ciroles fram 10 to 7 inclusive. The SECO~~ ORD~ has three brndos, corresponding te the Circles 6~ 5. and 4. The ThlF~ OF~P.R ir.cludcs tho grades cerreEpondins to circles 3, 2, and 1. In the diagrac the tr~ditionA1 Latin n~~s cf the grades are r,iven.

EGch grade has a n~ber. roprc~er.ted ~J ~ equation, in which

tho first fisuro represents the n~ber of steps taken by the aspirant, while the Eccond indicates tho nunber en the Tree of Life to which the g!"ado corrosponds. Thus the Grade of Z<llntor, \-nich is explained in the Feges'rel:o'l':, 18 represo~ted by tho equation 1 • 10, because it il the first step in initiatien, and corresponds to the tenth circle on tho

Tree of L11'e. -

Acecrdinc to Rosicruoian tradition, these Grades haTe Latin nnncs. as follows.

First Order I 1. Zelator, 1 • 10 oorresponding to 10.
2. Theoricus, 2 • 9 II II 9.
3. Pro.oticu., 3 • 8 II II 8.
4. Philosophul. 4 • ? • " ?
Socond Order: 5. .l..doptus Minor, 5 .6 " II 6.
G. •• deptus Majer, 6 • 5, " " 5.
7. kdeptus Exomptus, 7 • 4 II • 4.
Third Order 8. ~~gilter Te~pli. 8 • S II II s.
9. V.agus, 9 • 2 II II 2.
10. Ipsis.iJIlus, 10 • 1 II " 1. The True and Invisible Rosicrucian Order

50.

Besides these ton GrQdes which arc attributed to the Tree of Life, ~ number of societies which are working corernoni~lly according to the Rosicrucian tradition include tho preparatory Grade of Neophyte, )0. 0, in which arc given preliminary obligations and work which ~ke ono

ready to take up tho actual work of the Grad~s assigned to the Tree.

The Grado of Zelator, 1 • 10.

According to some authorities, ~elator means "tealous student.It is also understood to be a n~e applied to the assistant of an 01- chenist, whose duty it was to keep the firo burning in the ~thanor, or alchenico.l furnace. These are really two oxpreesions of a siIl€;le idea, bcc~use the principal object of the Grade of Zelator is to arouse the teal and aspiration of the initiate. Z.::alous aspiration is what keep. th:l fire burning in the Atho.nor, which is hum.n porsonality.

Since it is assigned to tho tenth Sephirah on the Tree of Lite, this Grado corresponda particularly to tho physical body, and to senaation. It is tho only Grade of ini+'i~tion, because "to initiate," mean. "to introduce, to begin.a Tho Graces follm~ing are Grades of advancement. Th~ intination is that the actual beGinninG of progress towurd. ~doptship is made right hero where we aro naw, in tho fiold of aonsation. The physical body is the first thir~ wo h~vo to consider. ~~ical (nvironnent ~d nIl it contains are the initial objects of oocult study. Initintion is not entranco into othor planes of exi.t~nc&. is not ctudy of other worlds than OUTS. It is an introduction to the hiddon~ behind tho voil of familiar things.

Now, evorything that we nre awar& of L~ phYSical life ia, so tar as our knowl~d~e is ooncerned, baSically a aense-oxperienoo. Even our own bodies nre known to ue only as ~er.tnl impressions of sonsations. Thus whatever we may know of the laws of life, quaintly described in tho words of the Confessio a8 being written in "those great character. which the Lord God hath inscribed upon the world's mechanism, and which he ropeats through tho IllUtations of o::tpires," ·wo !!lUst learn through sense-experience at first.

What the Zelator learns primarily is that the realm he contact. through the various ohannels of sensation is n realm of order, a realm of cause and effeot. Tho doctrine of the reign of law is primnr,y in Rosicruoian teaohing. The "gre~t chnract6rs" o.re certain fundamental signata which mny be read by any hucan mind which haa boen trained in tho art of acourate observation· They are repoated through the mutations of empires, because tho aruma signs whioh can b~ road in tho mineral kingdom oan bo road in tho kingdom of plant life, in the kingdom of animal lifo, in the kingdom of human nnturo. Tho number ot

The True and Invisible Rosicrucian Order

51.

these characters is not so vory large, but their cocbinations are infinito. One and all, t~ey declare plainly that everythi~ roported

to us by the sonBes is part of 3.n order, the expression of a rational and ~~thc~~tical series, the manifestation of disoernible and dependable soquences of cause and effeot.

, ,

:1

.,

I

; j

'I ,

I

Thus the Grade of Zolator is aBsi~ed to the Sephirah n~~ed "The Kir~dom,n or ~~lkuth, spelt MLAlrTh in Hebrew. and represented by the Tarot sequence: (~)Hanged Mnn:(L)Justicol (k) ~heel of Fortune, (V) uierophant; (Th) Tho World_ This sequence of Terot Keys gives a bro~d hint ns to the tea:hing of the first Rosicrucian Gr~de. First comes the Hanged llano intimating that initiation is a reversal ot

• ordinary conoeptions of the ~ec.nin; of sense-experience. a revcrsnl which includes the recognition of ~Qnlc utter dependence upon the operr.tionll of fued and unchar.ging laws. !'hen coces Justico, intimating that great law of oquilibration which has exoited tho admiration of sages in every clime. Justice is followed by the picture of a turning who€-l, one, or the most ancient representations ot the moohani6111

of nature, and intimation of that ~reat doctrine ot cycles which il

one of the fund~~entals of practicc.l occultiam. After the hheel at Fortune, tho Eierophant ir.tL~tes thnt although the reign of law presents itself to us in Dech~~istic terDs, tho essenoe of that law

is identioal with the essence of ourselves, a..~d htlS within it alWl1:Y1

Il t~nder.cy toward the revelation of hidden thines, tho unraveli~ ot rzy-steriE'II, the produotion of li!;ht. And fino. 11)' , alt'lough few there

bo who see it. ROSicrucian presontation of the reign of lew deolarel that form follows form i~ rhythmic sequonce, that life understood il

a t>.iIlf; of joy, that the uni v er ee is truly a do.noe of lite, and not

u d~ncc of death. None of t~eeo doctrines that are fundamertal in Rosicrucian toachin~ is ono that requires us to possess knowledge beyond the reportl of our senlel.

I i !

I

q

Ij

~ reasonable person who reads those pages may see for hL~elf these things: 1. That whatever he does, whether the outcome accord with his ideas of success or not. is oonditioned. or detorcined, by mental and physical laws which he did not make, and which he must perforce obey. Tho better ho obeys, the better he sucoeeds. All applied soience il

wi tness to this, and the wonders of our illVentive aco are so oany dOJlllClllstrations thct our success in ~ field of endeo.voT depends upon the nceur ecy wit:, which we r.!OllIIuro tho forces opero.ting in that field.

2. That aotion and reaction ~9 equal. that throughout nature there

is componsation. 3. That thero ill, in evory field of phenooona, a

lew of cyoles which makes pOlllible tho accurate and specifio prediotion of future events. 4. That who.tover cay be the ultil:lAte expla.natiOD of the my stery call(Jd n Life," it is indubi to.bly a something which works eternally to make itsolf known to man, ~d 'succ~eds measurably in doinc so, through the human lIences c.nd hUDan cental roaponlle to sonsa experience. 5. That alt~ough thero seGmto be ronny breaks in that part

of tho cosnic rhytru~1I which manifest, throu~h the complex life of man, the prosros. of scientifio researoh, step b.Y atop. ill disoovbrinc

The True and Invisible Rosiorucian Order.

52.

that no hunan 111 is uncaused, none the result of the capricious 111- will of either Deity or demon. And when the causel of those illl Qre fou~d, it foll~1s, inevitably, t~at recedies arc discovered or invented. In no period of humnn history has it been easier to perceive this truth th:lll it if; today, ..... hen pestilences which in fOn:ler times were vainly c~b~tted by ineffectual prayers to a God who was supposed to be ~ediately responsible for them, are well-nigh banished from the e~th, end in no other manner than by nan's obedience to the results of exact measurement and accurate observation.

Four colors correspond to this Grade in the science ot the correlation of color r'-nd sound. They are ir.dicated in diagraJ;).S of the Tree of

Life by dividir~ the tenth circle into four se~r.ts, ss shawn in tho mnrgiD.

® Tho lawer sCgMent is a decp blue-violet, so dark that in color-printing it is practionlly equivalent to black. It ill produced by the tlixture of the three pril:1e.ry pigments, red, yellow, and blue. In sound this is the chord C-E-G#. The ribht-hand segment is slate, produced by the tlixture of green and violet. In sound it is the chord F#-~. The

left-ha..l'ld segr.lcnt is russet, produood by the mixture of orange and violet. Its ohord is .. .#-0. Tho upper segment is citrino, the mixturo of orange and green. Its chord is D-F#.

In Rosicrucian tradition these four segmonts are attributed to the four elements of ancient physics. The blue-violet is tho segment of earth, the russet of fire, the slate of wuter, and the citrine of nir. In the mnrgin you will find these elements indioated by their respective alchemicnl sYtlbola. Their symbolic tlcaniog is as follows. 1. the blue-violet segment of oarth represents the darkness of iGnorance, and is represented

in ceremonial work by the hOOdwink or blindfold placed

over the eyes of tho cnndidate. Humble confession of ignoranco is the fir~ step towards the discovery of truth. ~s Bill Dye said, "the

tr~Jble with most peoplo is that they know so many things that ain't so.He who would Le initiated into the inner secrets of the Invisible Rosicrucian Order r.ust begin by roaliti~ that he is more or lesl in tho dark ns to the real canning of his sense-experionce. By adopting ~~la attitude, he intensifies his toal for right knowledge, and becomes adequatelJ receptive. 2. The slnte segrent of water typifies purification. fhi. should be understood in the striot sonic of the word ·pure,· which mean. freodOM fre~ mixture. Pure sonse-oxperienoe, unmixod with emotional coloring, or with prejudico, is what 1s to bo sought. Most people never really 600. Thoy look at things, but what they think they see 1s modified by -;;ha.t they ~ they know, and b'.f what t'haY"Suppose they want.

The practical occultist trains himself to sce what actually is, whether

or not it abrees with his suppositions or his desiree. He lcnrna to welcomo exoeptions to previous oxporience, beoause he know. that when

ever his sonles report a seamin; contradiotion to the coacdo order they

are roally bringing to his attontion a frosh instance of that very ordor.

The True and Invisible Rosicruoian Order

ss.

3. The fire segment typifies consecration. This means whole-hearted devotion to the discovery and practice of truth. In ceremonials which exe~plify these ideas, fire or incense is used in consecration. and the obliGation taken ~ the candidate completes his dedication of his life to the pursuit and practice of a knowledge of the cosmic order. 4. The citrine air ses~nt represents the i11~nation which follow. the three preceding steps. He who admits ignorunce, works faithfully to purify his sensations, and devotes himself earnestly to the diecovery of truth has united himself to an inherent tendency of TEAT 1rnlCa was, is, nnd will be. In ceremonial exe~plification of this

8te~e of initiation, the hoodwink is renoved, and the candidate is brought to light. Then various details of the meaning of the work are explained to him.

Th~se details are indicated by the name of " the type of intelli~ence or consciousness attributed to the tenth Sep~irah. This is termed "Resplendent Intelligence," and the Hebrew for -Resplendent" is

M Th N V Tz O~ The numbers of these Hebrew letters add to 656. Thus

the word shows numerically the characteristic fi~es of initiation.

~ ~ ~ ~s shown in the nargin, represented geometrically, 6S6 ~ ~ ~ shows the pentagram, s~bol of Man, between two hexagrams,

symbols of the forces of the \IDiverse. 'Thus 656 represents the idea that ~an is tho mediator and adapter, set between the infinite nnd eternal cosmic Fast, and the infinite and eternal cosmic Future. 656, =ore~er, is the number of the Hebrew word !hl~, thanoor, "turn8ce." whence cames the alcheMical term ~th8nor, defined .s "a selt-feeding, dig~sting furnace, wherein th~ fire burns at nn even heat." Tnil fur-

nace is the human body. Its fire is the fire of life, and this is the

fire which the Zelator, or alcherr~st's assistant, keeps burnine.

By Tarot, ~ Th N V Tz 0 1s the sequence: (M) XII; Banged Kan.

(Th) IXI, The Vlorld; (N) XIII. Death; (V) V, The BicrophantJ (T&) XVII, The Star; (0) XV, The Devil. This sequence represents the lix initiatory truths, which arel

1. (M) Hanl~ed V.an. The truth that EVERY HUMAN PERSONALITY IS

AIlSOLUTELY i.!;D miQ_U • .LIFlEDLY DEPENDENT UPON THE UNIV'2Rs:..L EXISTEliCE, represented ~ the tree fro~ which the Banged ~ il suspended. !hat tree is in the forn of a letter "T" in 14r. ~{aite's version of Tarot, and in other pDck~ it is represented as a Hebrew letter Tau. In these days thil doctrine of dependence is more generally recognized, especially in the various fields of science. But when the Tarot was invented, and when the Rosicrucian manif6sto~s were issued, this wal a revolutionary idea. It

is a reversal of co~on opinion, even now, for although scientists ha~ demonstrated the oorrelation of all physical forcel, there still oontinue. a popular belief that the mental life of human personality is

"on its own." This idea has never been accepted by real oooultists, who have understood always thnt the whole personality, mental as well 8, phylical, does nothIng of itsolf, and expresse. the sequence. of UD-

T~e True und In,)sibl~ Ro~icrucian Order

changiUb law in every single activity.

2. (Th) The World. The truth that TilE UNIVERS:; IS AN ORLERU' ~ RllYT:~C l.!,;J;I:FES'!',.TIOll OF LIFE, DETEP.ImrED BY FI7.ED L.'.~;S. These fixed laws are represented in t);" MIst Key by the rOllr symbols in the corners of the c~rd, wr.ich correspond to th~ fixed signs of the zodiac, and to the letters of the Hebrew divine n~e, IH\~. ~J~hovah." 48 signs of the zod i ec , t::C'y suggest tine, and convey the idea that tke is the fixed condition acco~panying all ~~ife6tation. The WTeath surrounding the central fi[ure in the Key it ~ade of leaves, cut suggests a hu-~ production, since it has been wo~en by hUman hands. Here is the idea of the human eds?tation of the laros and forces of nature ~hich c~e into manifestation before r.3n appeared. The danci~ fi~ure in th~ center is a type of truth, a:od of the powers of subconsciousness. These powers are concealed ~y a spiral v~il, oolored blue-violet, the color of the planet Saturn. The form of the veil sug&csts the words of the Chaldean Oracles, "The god energites a spiral force." It also inti::J8tes a fact 1cnown to occultists a1\-:aYII., and l1ltely brought to lirht by science, vi~., that the fOM:l-building forces of that ur,iverse (~ich are the Saturu force., since Saturn typifies all that ma~ss thinss solid, dcfi~ite. concrete) are actually workinG in spl.rals. ~ll fcrms whatever are r.anifcstations of tt.is spiral activity, and si~ce forms conceal the secret potencies ot life, t~is veil oovvrs the reproductive org~~s of the d~ncins fisure.

s, (N) Deeth. The truth that THE D!SSOWTIO:; Of PSYSICi.L BODIE:S

IS it. :;ECES~;,?,Y ,~li BEIlEFICE!lT !.::J:IFESTATIO"~ OF LIFt, PUT IS ~O'l' TlIE CESSJ..'tIOr: OF SSLF-CC~~CIOUS EXISTEI;CE. This is the truth that death of the physical ~o~y is not really an evil. "Death is the last e~cr.y to be overco~e," ur.derstood from the Rosicrucian point-of-view r.eans. "Death i. misunderstood by the unenlightent.d, who regard it as I1ll cne::lY. Thie mista\;:ell conception is the lastto be overconc. and when it is conquered b,y the true co~oeption, the processes which lead to physical death will be understood ari~ht. klghtly understood, they can be adapted. nnd by r.eans of this ac!a;Jtll.tion the nry forces that 1'".ake us die wi 11 bring UI into eternal lif~.n Of this more will be said at ar.other pOint in our discussion of the Grade •• '

4. (V) The Hlero!)hant. Tha truth that Tn=: SELF OP MJ..'1 IS J.. LIFE "mICa Il'CLUDSS i. CO:'SC IOUS::t~S • .50VE LIN'" S PERSO~! .. L lUTELLEC'l'Ui.L L.E'VEL;

:.];I) Gt'ID,.!;CE FP.m: T:1I5 P.IG~~ LEVE~ OF CONSCIOUS1:ESS IS TEZ BL~THRIGHT OF EVERY HU;~_~ EEI~~. Tfuen this superconscious life is expressed in personal experience, mysteries arc revealed, intuitions of reality are added to the lower forns of personal oonsciousness. The presence of the Superconscious Life as an integral oo~ponent of hunan personality is a cardinal tenet of Rosiorucianism, and that presence is held to be the fact which ma~es possible for D1&n a direct oognition of what is called by Jacob Beohme the "auperaensual life." It is to this that the Confcssio Fra~crnitstis refers w~en it speaks of the liGhting of the "sixth candelabrum." Soers

The True ann Invisible Rosicruoian Order

55.

have thi!O sixth sense, and Rosioruoianism hal a :::ethocl by whioh we ray all develop it.

5. CTt) The Star. The truth that !:il.TtTRE UNVEILS HERSELF TO lWi WREN A!n11 PP ... ~CTICSS iUGE! !.!EDITi_TION. She unveil! herself. lie do not unveil her. It i~ not so much that we lenrn to meditate as that we arriTe at a degree of ripeness in which meditation beco~es possible. Thul Eckhartshausen, who ~'s a true ROSicrucian, delcribed the Invisible Order as "The Interior Church," and say8a

~orldly intelligence seeks this ~anctuary in vein. in vain allo do the efforts of malice strive to penetrate these great ~sterlesl all is undecipherable to hiro who is not prepared; he oan see nothing, read nothir~ in the interior. Ee who is ripe is joine4 to the chain, perhaps often where he thought least likely, and at a pOint of which he knew nothing himself. Seeking to become ripe should be the effort of htcwno loves wl.sdc'lll.

"But there are methods by wpich ripeness is attained, for in thi. holy co~ion is the pri~itive storehouse of the moat ancient and oriSinal science of the hu~ race, with the primitiv~ qysteries alao of all science. It is the ~~ique and really illuoinated co~~ity which ia in possession of the key to all ~atery, which knows the centre and source of nRture a~d creation. It is a society ~hich unites superior power to its own, and includes ~e~bers froe more than one world. It is the society w!1ose I!lcmbers forI!: a theocratic republic, which one day will be the Regent 1~ther of the wholu world."

6. (0) The Devil. !ha truth that EVIL 1~ THE APPEr~tt.-JICEPRESENTED TO US BY N~.TUP.AL i'ROCES~ES \\~ICH YlE DO NOT UNDEhST.nND. IT!S THE VEIL OF TtRROR HIDING THE BEAUTIF~L COU!lTE!l;.NCE OF TRUTH. That the human definitions of -good" and "evil are for the most p~rt extremely faulty. Thul the occult comment on the picture illustrati~ this truth is, "The devil is God,.as He i& misunderstoOd by the wicked. Compare this with the worda Of Boe~.

"The Deity is wholly everywhere, all in all, but he is only calle4 God according to the light of lave, and according to the proceeding spirit of joy; but according to the dark imprellion he is called God's anger and the dark world~ and according to the eternal fire~.pirit he is called a conluming tire.-

Consider also thele Old Testament passage., "I am the Lord, and there 1s nothing elael baside me thore i. no Goda I will gird thee, though thou hast not known me: that they may know from the rising of the ~.

and from the west, that there is none belide mal I am the Lord, and there is nothing else. I form the light, and create darkneSI, I make peace, and oreate evil, I am the Lord, that doeth all thel. things.- (Isaiah 45)

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"Shall evil befall a city, and the Lord hath not done it?" (~os ~)

Seers are always courageous. That is one of the reasons why they observe the rule of silence. Seein~ things as they really are, and knowing how ~staken are popular notions, they wisely veil their Cnowledge

in glyph ~~d ~bol. OccaSionally, like Boehme, Isaiah, and bmOS, they speak str~ight out, and boldly declare that not o~ly the physical and natural e~ils, like pestilenoe, famine, or earthquakes, but also the various evils that we call "wickedness," are orderly phases of the

co~ic eanifestation of the One Life, or Lord. That Life, being the source of all activity, is necessarily the source of those activities which we dislike, which inspire us with terror, whieh we misunderstand. But step by step can's understanding ripens, and activities which wer.

in fo~r t~es ~ppoled to be the result of a Malicious adversary or mankind, personified as "The Devil: are now undetstood to be the workings of a natural law purely beneficent. Of this, perhaps. the most conspicuous exar.ple is lightning. For milleniums it was the sJ~bol ot divine wrath, or else regarded as the weapon of the "Ene~." Now .. understand it better, and it serves us in oountless ways. Even so,

in times to cor-e, will the subtle causes even of what we call "moral evil" be better understood, and with that understanding will came the ability to transmute forces which now produce nothing but sufferine

il'!to forms of bcllUty and joy. But the process of transmutation begina with the courageous acceptance of the idea that since tr.ere is only

One Power, the sole cause of all activities. even those events which

wa classify as avils must proceed from it. Seeing this, one shifts the burden free the place where it does not belong to t~e place where it -does. He sees that what seems inimical to his welfare has that appearance because of his own ignorance and lack of understanding. The trouble is not in the soheme of thine., but in himself. And the n~~of it is IGNORA.'iCE.

Such are the six teachings of the Grade of ~elator. From this Grad. three paths lead,-- the 32nd path of the letter Tau, the 31st path of the letter Shin, a~d the 29th path of the letter ~oph. Only the 32nd path

is open at this point of initiation. It leads to the second Grad ••

THE THIRTY -SECOND PiSH OF un. Key XXI.

"The thirty-second path is called the Administrative, or As.isting Intellibcnce, because it directs all the operations of the seven planets, with their divisions, and ooncurs therein."--Book of Formation.

The Htbrew for "J~ministrative~ or'Assisting" is NOBD. and the corresponding Tarot sequence ill (N) XIII, Death; (0) XV, The Devil. (B) I, the Magician; (D) III, The Emprell. 1Ie are faced with the fact of death, and f/ith a I!IUltitude of facts that we olassify as evila. Yet

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we are taubht, as Zelators, that the fact of death has a useful purpose in the comuio order, and that the various evil! appear as !uch because they are misunderstood. Ylhat cay we do to verify this teaching? How may we for ourselves gather evidence of its validity! For Rosicrucianism bids us to tak noth~ on authority, to test everything in the light of experienoe a.~ reason.

Thus t.~e first two letters of liDBD pose our problem. The last two letters give the key to its solution. The first thing to do is to ~. We are i~orant because, hav~ eyes, we see not, and ears, we hear not. Our notions of our environment, and of ourselves, ~e for the most part superfiCial, because it is easier for us to aocept a readymade opinion than to get accurate 1nfor.cation for ourselves. Thus we find all great teachers say~ with Jesus, "71atch'l" The original Greek ce&ns, "Keep awakel Be vigil~tl Use your eyesl . See what is really goin; ont Pay close attention to your surroundingsl" In a word, "Concentratel" And this is exaotly what the Uagician in Tarot SJ~bolizes. In the last two hundred yeers tbe world has made tremendous progress

in the control of huran env1ro~ent and its forces, and every bit of this control had its beginnin; i!! some persoD I s unusual watchf'ulness. There is that in us which ce!! see through surfaces to the l~s within, if o~ly we focus it by the act of attention. The world is transparent to the e.ttentive watcher. And not lo~ dOes any one devo1zhimselt to

such vigorous wakefulness before he perceives clearly th~t every slightest h~ thought, .ord. snd actien is part of the adninistration of co~o law. There are no unin:portlUlt thoughts, no unimportant feelin6s, no unimportant words, ao unimportct desCs or events. Whatever occurs is a specific manifestation, in tic. and space, of the l~tleas force. and

the chaneeless laws of the ~e life. Mere watchfulness will soon convince yo~ of this, for watcr~~e$B r.akes you see the Law at work. and

the place in which it is easiest to see is in your awn i~ediate experienc ••

In consequence of watching, typified b.y the ~gician. there come. a~Jt a Bubconacioul developme~t typified by the [cpreaa. In thi. ley you lee ·all the ~~bols of rieh growth. A pregnant woman in the midst of a garden ripe to harvest. What could be more definite! But consider the title. Literally, "E~ress" means, "She who s~ts in order.- Again the inti~ation of law. One of the functions of suoconsciouaness i.

to reproduce and develop whatever is planted in it by acts ot attention. If the acts of attention be superficial, the reports of the sense. are

not clear. False cotione are thus implanted in subconsciousness, and

the aeeds of error multiply with a deceptive orderliness that makes m&DJ talce them for truth. For subconsciousness works wholly. by deduction. and if you give it a premise, can work out so orderly a sequence of CODsequences from the ititial talse atatement. that many may be deceived thereby. On the other hand, subconsciousness is just as orderly in its development of seeds of right knowledge. Thus invention follows clo •• OD the heels of ob.ervation. ~o ~ooner do we perceive, for exacple. that

O'Jl' •. ct t on s , ~:·orc!s ... :tc tr.ought! ,rc P'Irt uf' !. cosmic process, 't,l\iJl subcon.oiousness begin. to elaborate the consequences of this p~rception.

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She does this in two ways: 1.. By developing a philosophy of 111'el 2. ~ helping us to invent means for better expression of our relation to the whole. The means include ~cthods and instruments for dealin; with the forces of our inner life, as well as the forces in our environment.

It is with the fonll8r that the occultist is most conoerned. He may safely delegate the invention of machinery for manipulating enTiro~ental forces to the specialists whom Life hna called to this kind of work. But when it c~s to dealing with the forces of his own inner life, he must WDrk out his own methods, and build his own instruments. This is the real secret of the description of the 32nd path which heads this seotion.

"The operations of the seven planets" . are the operations of the seven "interior Bt~rs,n which are centers in the human body. Theyare' named after the seven heavenly bodies u~ed in anoient astrology, and they have physical locations as followsa

1. Zaturn. Sacral plexus, at base of spin ••

:!. }.!ars. i.. syt:!pethetic gaDglion behind the nay'e1.

3. Jupiter. The solar plexus.

4. Sun. The cnrdiao plexul.

5. Venus. A nerve center at the well of the throat.

6. !.~oon. The pi tui tary body, in the brain bchiIld the root of the nose.

7. Mercury. The eereb~, organ of thought, and partioularly the rudimentary organ called the pineal sland.

By watch1'ulness and subconscious response thereto, then, we find that our liTes are actually al!sistin'5 in the evolution of the Great Plan, that we have actually sorne share in the administration of the Great Work •

. When we find this out, and begin to see into things as well as to look at them, our bodies begin eubtly to be changed. The seven centers just enumdrnted begin to be brought into better adjustment with each other. bne since tr.ese centers are also the alchemical metals, (Saturn, Lead, ~rs. Iron; Jupiter, Tin; Sun, Gold; Venus, Copper; Moon, SilverJ Mercury, Quicksilver), the passage of the path of Tau is also the beginning of the alchemical proceEs of sublimation and transmutation.

The Tarot attribution to this path is the XXIst Koy, .~ this Key also represents the pair of opposit~.,ftDODinion and Slavery." When w. are assistL~g in the cosmic administration with" our eyes open, and knowing \':hat is going on, we are sharing in the Lifo-power's dominion over all thi~8' i'ihile W6 are still blind, still asleep, still part of the herd of r.1en-aniJ:lale who he.rdly know they're alive, Vie are still in a stnte of servitudo. In that state we are still assisting in the cosmio administration, but we hava no vieion of tho Great Businels. We are like the man who aorewl on the lix hundred and forty-seventh nut in an automo-

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bile factory. We !:JAy get our day I 8 pay. but we havo no share in the joy of the work.

Finally, to this path the planet Saturn is attribut~d. Astrologers call it "Qalefic." Occultists know that Saturn and Satan are olose~ connected in the ~'pology of Ageless Witdom. Ferhaps tho ~ost illuminatinr, sentences that can be offered on this point are from Appendix XV

to Kingsford and ~itland's The Perfect hay.

"~d on the seventh day there went forth fron the presence of God

a tli~ilty J.~el. full of "/FTath and oonsu.":linr; fire, nnd ~od g:lVe \.:nto him the dOl:!inion of the outerrr.ost sphere. Eternity brou~ht forth time~ the Boundless gave birth to LiQit; Being descended into Generation. AI lishtr.i~ I beheld Satan fall froQ heaven. eplendtd in strength and tury. ~on~ the Gods is none like unto him. into whose hand are committed thc Jd.ngdoml, the pat.er and the glory of the worlds •••

"Blessed ~e they who withstand his subtletyl they shall be called tho sons of God, ~d shall enter in at the beautiful gates. For Satan i. the doorkeeper of th~ T~mple of the King: he Itandeth in Solomon's poroh; he holdeth the Key~ of the Sanctuary, that no =:n may enter therein save the anointed, having the arcanum of Bermel •••

And of the same ~port is the fact that in the Old Testacent the word l;ChSh, Nachash, indicntint; the serpent who ter.lpted Eve, is identica.l in n'll!Ocrat1on with )'~hICh, Y.essi3h, the r.edeo~r. The nu:!:ber co=on to these two words is ~5e, w~oEe di~its, you will notice, are the fourth, fifth. and £ixth ~embers of the occult ceries of nunberl ~hich series i. I O. 1, " 3, 5, 6, 13. '1, 34, 55. And 358 is tho number also of IBA ShILH, Iba Shiloh, which means "Rest thall come." Out of the tur,y and bonde-be of the ilork whioh has Time (Saturn) for its pri.Jr.ary condition shall come rest· The Fall into manifestation is to be foll~d by the Rcde~ption from the misery which our misunderstanding now brings. The power which brought about the Fall i8 identical with that whioh 1s to bri~ about the Redemption. AS you considuT this, do you .onder that Rosicrucianism 18 oocult? Do you wonder that ita inner teaohing i. reserved for those who have demonstrated their readiness to receive it'

Do you wonder that is is suspect, ev~n to this day, and anathema to thOle who, li~e the ~n C.R. encountered in Spain, are satisfied .ith what

they have sained by imposios their errors upon the credulous minds of the thousands who support their ridioulous doctrinel? I refrain from saying moro. If you have eyes to lee. a.nd ears to hear, you lenow already. It not. r.a.y God speedily ripen you into clearer perception.

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THE GRADE OF THEORICUS, 2 = 9

Thi~ is the second Grade of t~e Order, reached by the liDgle path of the letter Tau, which has ~ust been considered. As its name implies, it i8 a Gr~de in which on. learn. the underlying theory which will be applied to subsequent praotioe.

It is attributed to the ninth Sephirah, ISVD, Yelod, the Balis or Foundation. This il the sphere of the automatic consciousness, or subconscious ~i~d. Practically the whole work of this Grade oonliata ~ instructing the Theorioua in the Qncient ocoult theory of the operation of the suboonsoiousnes ••

Symbolioally, Yesod, the ninth ~ephirnh, is said to represent the generative organs of the Archetypal Ad~. This curiOUl synbology i.

based upon the feot t~at it i. through the agency. of what we n~ call subconsciousness th~t the Life-power continually reproduces itself in liTinc forml.

The mode of intelligence attributed to this Grad. i. thus d •• cribe4 in Qnbalistic WTit1ngs: "!he ninth pnth is called the Purified Intelligenoe. It purifies the eManations, preveets the fractur. and correot.

the design of their imoge., for it establishes their unity to pres.rTS th" frOM destruction and diviSion by their union with it.elt.w

Purified, in Hebrew, i. T ! V R, Tahcor, whioh adds up to ~20, like the initial. C.R., who is the Founder of the I~Tisible Order. Even as Yesod, the Purified Intelligence, i. the basis of the coamic order, so il C. R., 01.0 0. type of purified conaciou.ne.l. the foundation of the Fro.ternity.

The letters of T H V R ~ive the four doctrines of this Grcde. They correspond to the follOWing Tarot sequencer (1) VIII, Strength, (H) IV. The E~peror, (V) V, The R1erophant, (R) XIX, !he Sun. The doctrine. o.r.a

1. (T) Strength. T®.TEVER EXnT~ IS A F~ OF SPIRITOl-.L ENERGY.

EVERY FOR.V. OF SPIRITUAL Elf£RGY IS ~UBJECT TO T!iE CONTROL A!ID DlRECTIOI

OF THE FORU ABOVE IT. THE CONSCIOUS IldAGERY OF !.WI IS ;.. FOlUJ OF SPIRITUAL ENERGY. ALL FOP.us OF E!:ERGY BELO'iI THIS LEVEL lJU: SUB..TECT TO ITS COIlTROL. IT, IN TUP~, IS SUBJECT TO THE DIRECTION OF THE SUPERCONSCIOUS LEVELS or ENERGY. THESE FLO\'; DcmN INTO SUBCONSCIOUS LEVELS THROUGH THE J.GENCY or THE co-sc IOUS l!IND OF 1!.".N, i'J1ilCH I S THE J,!EI)I;,.TOR B!Tl'!EEN 'l'Hi.T TlHICB IS "'SOVE iJIT> Tn..T WHICH IS BELOYI. 'l'hc.t the Tnr10us d1atinotions between ~enusal,~ "mentAl," "a.tro.l." and "phy.ioo.l" Are purely for the .a~e ot convenience in clallifiec.tion.That. above All else, it is wholly ta18. to apank of materiel forces 01 being oppo,ed to .piritual on.l. That

on the contrary, as modern scienoe hal abund~ntly proved, there i. no

suoh entity as ~mntter" at all. This dootrine of the es.ential spirituality of all aotivitie. whatloever i. fundamental in Rosiorucian philolCoo

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phy, as it is fund~~ental in ~balah. It is the losicel consequence of the doctrine of Hcr~es th~t "hil thin~s arc fran One." This is the "arca:.un of Eer~e5" ~entio~ed in the quotetion on page ~5. It is often objeoted th~t this doctrine mcterialites spiritual things. On the oontr~ry it spiritualitcs all thingl. So long al we oo~tinu~ to think or "~atter" as ~ein; real, as having an incependent existence ~~d foroe.

of its own, so long are we in danger of the liroitir~ consequences of

that error. But the truth .,[hieh opposes the error does not consist in sarin!; that ph:,·sical fOrr:ls ~.,d forces have no actual existence. The lio~rating truth is that phj·sical forces, end all other forces, are eEsentia.ll:r spiritual, that their root is in th~ divine Life behind all thin;::s. Our bodiee and our house e arc spiritual facts. The solid earth is another spiritual fact. So are the sun, moon, and stars. The ~nt this is understood we have re~oved the breatest barrier to success in oooultis~. ~o lon;as we suppose spiritu~l forces to be antagonitod by "='=erie.l" forces, we never C!l~ be sure of cythin,;. For it is perfect~ e~ide~t that W~ do not under5t8~d t~e full extent of the physical world and its laws and fo~ces. If we su?pose thil to be our adversary. we are defe~ted before we begin to fight, because ~e car.not possibly expect to overco~e an advers~ry ~hich i! L~easur8bly r,reater in resources than ourselves. But if we lOS th~t what se~os to be our adversary is really

a I:IIl..."lifestation of the very s~e order-;F.i~h is the b:uis of our 0lI"Il existence, if we grasp the truth that the law of our or.n lives is the

lEow of the universe, if ~·e see thnt all forces are spiritual. in sr.ort, we ptJrceive t!\!lt the only adversary is our own Ws'!1t of knowledge, the::!.

... !! c...._- 'c.e;ir. eu" Yo·ork wit'" ~ re;.eon-:.ble prospect of 8')CCeSs, because w. approach it in the right coed.

But the doctrine taught the Theoricus says ~ore than that all force. are essentially spirituel. It say., in the symtollc lanGUage of the VIII T~rot Key, th~t ell tho forc~s of the cosmos are w:cer the control of the ~tt~ntive, watchful, viGilont self-conscious ~ind. It shows the human subconsoiousness as ~istress of the ki~g of beasts. thus implying the

idea that ~dificatione of the bu=an levels of subconsciousness are transferable to the animal kinsdom. It further intic~tel that the reign

of subconsciousncss extends itself to the vesetable kingdoc. ~ showins . verdure and trees which are evidently the result! of cultiTBtion. knd

in the·background it sr.~~s a mountain-peak. This ia a recurrent ~bol, partic'llarly in l{osic1"\lcianism, enc:l it represents the completion of the Great "fork. That ?Iork ill fir.ished when man masters the forma &.:ld force. of the min~ral kingdon as co~pletely as he masters the forma ~.,d forcel

of the animal and vegetable kingCOMS. Nothine lel8 than complete dominion is the objective. And that objective ~ay be reached because what we now call subconsciousness is actually the substance of every forc in all

the kingcoma below man. Th~ Life-power, working at various levels. or

in variOUS octaves, of subcon~cioulness, 15 all there is to anythinr. that lies within the ran5e of human ex~erience. Every single thing in the univr;rse ~y bc cor~ectly described as an assemblage of forces, teMporar-

. ily presenting themselves ae an object, by reason of the operation or luws of the Life-power workin~ at 8ubconscious levels. Theoretically, then, it is perfectly reasonable to say that bnyone who can modify the operetion of subconsciousness ~t the point where he makes contact with it in hil own personality ,may to some degree modify the forml that same

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oper~tion takes in places not EO intimately connected with his personal life. Practical occultism rests upon this theory. ~n~ verifies it by prcctice. In brief, because you can control subconsciouSDESS by suggestio~. the extent of that control can bo increased indefinitely. The work of the practical occultist is directed to this end.

2. (H) Tho c.oeror. T:!E UNIVERSE U; R...TIO!1i..L. IT IS COl!POSED

i.cCO"DIl;a TO Pl.TE.i\.:'S rrTELLIGIBLE TO THE ~I!;n OF !.!..lI. TH...T P .. TTF.ItB LY BE SEE~, n,C'WIDED i:E TP.;.IN OURSEr.VE$ TO LOOK FO? IT. ITS C:wt..c~-RS

.t-.R:: ';","RITTEr< UFOll THE UECHi.n S:.; OF N.i.Tt1P.E, lJITJ 'lIE ~y Ji.E.:.D TIlD!. FrOlll

this it foll~~s that nothing inherently unreasonable can possibly be an integral p~rt of the cos~ic oreer. Y~at seerns against reason is either

rclso, or else ~isundcrEtood. ~~at appears to contradict reason calls, ~~erefore, for close ex~in~tion. It CUEt never bo hastily rejected, since the appcar~nce of un-reason is frequently appearance only, arisi~ from superficial observation. But on r.h~tever authority any stctement purporttnc

to be truth ,.'eats its olaims. i~ it runs counter to eshblished princi-

ples th~t have the tupport of reason, we OUGht to reject it. or at lealt refuse to let our actions be governed by it, until evide~ce i8 forthcom-

ing which does away with th~ appearence of unreason. Thi. is a cardinal

tenet of Rosicrucianism.

s, (V) The Eierooh9.nt. THERE ARE !dE.'.NS OF COONITIOU BEYOND THE Cr.I)rx~.RY FORm; Of :!l.!I~ .. t; EXP:;;\IEi:CE. THE LIFE-PO~\'ER Dt'.WlENT IN EVERY m.r":'.li PE;;\SON;.LITY C;"'i, J..ND DOES, GIVE TH...T ?E..Tl.SON •• UTY DIRECT PERCEPnOl!S OF :rr .... !.IT'f TF....liSCEmJI!IG SENSE EXFEnIENCE. THESE PERCEPTIONS GO BITOlITJ RE~.SOl1ING. BUT Tii::Y • .HE ~:EVF.R CONTRi.RY TO REASON. TITE'! PROVIDE us '.'fIT:! COR.Tl.ECT sourrrors TO PJ.RTICt'UR PROEUZ.!S. sur t.'VERY SOWTION IS l..LSO TilE F.EVEL."SION OF •• N ETERNl..L PRINCIPlE. This Key has been usod before to illustrate one of the six truths taught to Zelators. but now another aspect of its Doaning 1s emphasized. It etill cssures u.

that there are me9.nS of cognition beyond the ordinary forms of experieno •• . It tells ua th9.t thc Life-par.6r i~ent in each human person~lity is able to give that personality direct perceptions of reality transcending the experiences of sensation. And it is used in the Grade of Theoricus to prevent tho advcncin~ pupil from supposing that reasoniDl ia the on11 possible source of illumination. The Hierophnnt is r~ally identical with the Enperor, but he is a synbol of the Cosnic Reasoning, beyond the

levels at prescnt attained by ~n. The cirect cognition he symbolize. i. called Triumphant and Eternal Intelli!;ence.TriuT.'phnnt. becaule he.represents a T.lodo ot consciousness which gives us the "winning solution" to

the specific problems of our lives. Eternal. because although the solutions Bre particular &nd adspted to our specific needs. they are invariably brought to us in the form of perceptions of universal principle ••

The perception of these eternal prinCiples ia beyond ~~e scope of our present reasonins power. The prinoiplel, themlelves, however, are always consonant with. and never contradictory to, -r;he.tever 11e have been able to ~stabliEh upon a 80lid foundation of roalon. They supplement and oomplete the underctanding we gain by roasoning.

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4. (li) The Su.,. The letter Besh (R) in Qabe.lah 11 called the sign of ~~e "Collective Intelligence,· and it il from thil that the fourth doctrine imparted to the :heoricus is derived, ~ fo11o~s:

;.w~ IS TID: ~IS 01 _lLL COS:.uC .lC:'IVnBS. H'J'!!.AN nm:t.LIG::::NCZ ~~ ronzr::li .u.L ':'2 V.\RIOt'S nm!'..Ul$ or 'lD LIn-POiln'S SELF-i ::':';IFES~.\TION, .'J.,:) C.ULl\IES m.l..T lL':.nlr:s~TION llnolID .mYTHING '!'ii.\T C:'v"LD COlAE nrro EXISTENCE .:LP..lro' :moil( ;';'".21 !iND hV~ 11~GZliC!:. This doctrine is identical with J~e Trowardls doctrine of the Personal ?actor. It means that men baa come into ex1st~ce for a particular purpose. That purpose il to car%7 the Great 'ork to completion. :!an'1 first share in the Great :7orlc has to do vi th the regeneratien of his 0\1ll personal! ty. lience in the Tarot Xe,. XIX, th3 two chlldrell are ahO\1ll as equal. in stat'.lre, and ltanding 'UpOn the &al!I8 level. In the natural man tho subconsciousness, typdficd aa feminine, is subordinate. In tho spiritual. man this 11 not so. Subconscio'WInoss is released from the bonda&e of erroneous suggestion. Further, four of the five sun-fiov:"ers bcllind the 'I7al1 tum, not to the sun,

but to~ds the children, as if it vera from them theT drc~ l1g1lt an4 vi tali tr. ror it 1& through tho 'I7orlca of man that nature viII roach hibllcr levels of beaut7 an4 w;et-.1l.no8l.

~ere are four other fundamental doctrine. related to the four letters of the word. I S V D, Yesod, and uemplified by the correaponding Tarot Keys. Thele are aa follo".,

1. (I) The !lemit. TRZ ronR V!UC!i :mm:::s ii.\'''l ro OO"i'UCT THE STJPZ!\COnSClOUS L?i!:!,S i7E.:Ol nrr.IGRrerdEZ1'l ecics IS .l lORiS 01 :::m:RGT D~ RIVE:) F3011 PEYSIC.iL .lCTIVITI!:S TaU' A..1il mmEA 'mE .ASXAOLOGIC.u. DOiJIRJ.~IOi 01 TEl SIGH VIRGO.

'!'hi' il why the lama lrater~itatis US~I the curioUl parase, 1n apeakin& of the Brethren who established the Order: '~e7 were •• ot vowed Virginity.' This is & very Bubtle point, referring to the Lag

of Rasponse illustrated by Xe~ IX. ~e mental attitudo of intentional responsiveness, or recept1v1 t~, to the influx of t~e Light frolll above has a direct effect upon the subconscious processes b7 v~ich the subtle energies that entor the blood-stream in the as1m11ation of energy trolll chyle arc oxtrnctcd trom that substanco. 1l0mIl1G '.TILL P.8ODUCE mIS BESiJLT 1!XCEPr nrm.tIGEi1T DEVOTIOP..

2. (S):tho TCt:!PerancC3. DAILY PRA.CTICE 01 m:: TEOUGl1T 'nU.T TE!

P:::B.SO!;AI, LIFE IS DIRECTLY GUIDED 'BY .l HIGER Ill'n:LLIG!l~~, D.UtT ll3l&1UllR:llrc:: 01 TIl! TRU'l'li TR.U' ilQRlDY C.W EV!li DO .:~IlfG 01 BIl.!S~l, D.UtT ::.m::::'WOB TO APPRO.\CR .u.L CIRCU1iSl'4'4'1C:::S .um .'.CTIVITI:5 l1m:.& THIS !OIlf'r OJ vr:iV IS .l JOND.uorr.u. ;:xzaCIS3 I~~ mz GW3 or Mromcus.

3. (v) The Hleropha.lll. THIS ll:::nBS TO mE P.EUCTIC:.x, COlfS~!NCZ

The True and Invisible Rosicruciwn Order

OF TEE T'r'l0 DOCTRINES V;HICH HAVE .ALREADY EEEN CONNECTED nTH THIS LETTER. THL SUBTI£ST rJlD !JJST I:.:PORTAlIT h1W;ILEDGE OF THE FUNDlJ.lE:NTJ..L THEORY IS

NCT !jl.I:ffiD BY RElJ)I:JIJ, OR FRO~! LIETENI.\IJ TO A mr;.!/.N rtJ.CHEi\. IT IS GAIllEl)

BY LI~T:::NING ':.ITi! FROFOU1:n .ATTENTION FOR THE IKSTRUCTIO!i OF THE nHlER VOICE. rms LISTENING IE: AN J.CTIVE ST':"!E OF CONSCIOUS::::SS, ;. THRO':'1.

ING OF THE r :BOLE PERSONAL CONSCIOUSNESS I!!TO THE FO?.!! OF EXPtCTiJJT RECEPTIVITY •

4. (D)

The Empre 58. MENTAL lllAGERY IS THE DOOR TO THE !nGHER KNOW-

LEDGE.

Such are the doctrines learned in the Gr~de of Theoricul. H~ving them firmly fixed in mind the ndvancing aspirant is ready to tr~verle two pr.ths which lead still higher. Of thete, ono loads froc the ninth sphere. It 1s the 30th path of the letter Rash. The other two path. leading fro~ this sphero, the 28th path of Tzaddi, and the 25th path

of SIl::le}:h. are not open to a Theoricus. Beside. the 30th path, the Theoricus ~8t tr~verse the 31st path of Shin, which wal not open to hia ~ilc yet be was a Zolator only.

"The thirty-first path is called the Pcrpetucl Intelligence.

Why is it so called? Bec~use it rules the r.~ent of th6 sun ~nd the ~oon according to their constitution, ~~d cnuses each to gravitnte in its respective orb."--Book of Formction.

This i4 the pnth of the "holy lutter," Shin, celled "holy· beOQuse its nu~ber. ~OO, is th~t of the words RVCh ~LHIU, Ruach Elohu., "The Life-breath of the Creative Powers." Thut Lifo-breath is what the Hindus ter~ Pr~na. the bQsic enar~ of the cosmos. It i. fiery end electric in ~ature. and therefore this path is as.ociated in Qubalah with the element of Firo. The Book of Formation say.l "Be cau80d the letter Shin to rdgn in Fire. Ii

This electric a consciou8 energy. tlon ot a particular to its latent state. or eternal. Thi. is gence."

fire is the sourco of all activities, nnd it 1.

Its activity subsides. we are told, &t the celsacosmio cycle, but nlthough it passe. from it. activo it do81S not cease to be. Thul it is Forpe1iu ':1 .

the reason for the designation, "Perpetual Intelll-

Acoording to ocoult teaching which the XXth Key of Terot 111u.trntes, this Perpetual Fiory Lifc-bro~th works, not only on the plane of threo dimensions that we know, and within the limit. of Time that wo ere able to grasp, but also in a fourth d~nsion whioh is lik~ll.

The True ~nd Invisible Rosicrucir~ Order

65.

an Eternal NOW. This fourth air.ension of the Life-power, Rosicrucian Philosophy teaches, now IS. Thcrefore the Perpetual Intelli~ence is even at th,i" r.oment an inteGral part of every hunan be1.."Ig. Vie are not aware of it. but it is there. just tho seme. And even as mather.tati-

e i an s are being impressed \vith the necessit'J of talcinr: it into consideration, so must the aspirant to advancement in the Way of Return. do all that he can to build up his conception of this aspect of his ar.~ nature which has. as yet, made almost no irnpressi~ upon his personal conscious. ness.

The XXth Tarot Key .~s designed to help the aspirant build up

this perception. In accordn~ce with the biological law that subconsciousness builds organism ir. response to desire a~d de~nd. the daily use of this picture will gradually build into the aspirant's brain the oell. which ~ust be or~anitcd before the experience it symbolizes is a vivid

part of the seeker's personal consciousness. .

rhe stater-ent that this path rules the move~nt of the Sun and Moon is true in two ways. It is true in th~ macrocosm, because the ourrents of universal enerL,Y are the det&rr.i~ins elements in all motion. of the heavenly bodies. Further~ore. ~s students acquainted with Yoga philosophy will know, the currents of Prana thenselves are distin~i8hed by Eastern sages as beiDG Lunar and Solar. But there is a second manner in which ",'e !lIay read this pusa,;e. The ~un. in the rlicrooosm, is the oardiac plexus. The Moon is thr. pituitary body. A current of the Litebreath flows between the~e ~vo centers. nnd reGUlates their activity.

~ Occult practice has much to do with the control at this ourrent.

So far as readers of this work are concerned. the only safe practice ie that which has to do with tho ~pression upon subconsolou.ness of the pattern de~iGed in the XAth Key. In addition to this, one should often bring to ~ind the idea that fourth-dimensional existence is even now part of onc's real !lIake-up. Perhaps the simplest way to do this is to think of yourself as having eternal life, here and now. The consequences of the repetition of this apparently sinple idea. until subconsciousness takes hold of it and elaboratos it, aro extraordinary. It 1s the seed-idea whose fru1t is release.

THE 30th PATR. TAROT KEY: XIX. THE SUN.

"The thirtieth path is called the Collective Intelligence. tor thence astrolog~r8, by the judgment of the stars and the hoavenly signl, derive their speculations and the perfection of their science according to the motions of the Itnrs.·--Book of For~ation.

It is because !lIan is a syntheSis of the oosmio force., a summary of the powers of the One Life. that any ccionce is po.sible, and partioularly true astroloey. ~. meaninG of life is wrapped up in ~n, the

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116.

~~erosc05m. This is by no means the idea that the universe v~s made for men. It is the idea that nan cane into existence for the completion of the Great Work in which the One Life is enga~ed.

By ri~ht judgment of the movement of the stars, certain basic patterns are revealed. The orbits of the planets h~ve relations to each other which are also the relations of musical tones, the relations found in the cryctallitation of minerals, the rolations developed in the production of all forms. ~ is the only being on earth who can recocnite these patterns and apply thern consciously. astroloGY, essentially a mathematical and geometrical sCience, is brought to perfection when these key patterns are perceived. This science, by no ~eans perfect as now practiced, has within it the berm of a great development. And the

key to that developnent is the r~ct thnt.hucan life is the expression

of the !ame foroes and laws that are expressed in the visibl& change.

of position ~d relationships written in the language of the star ••

Until a man perceives these patterns and applies thom. he is the slave of the stars. When he knows I1nd uses them. he shares consciously in the ReiGn of Cosmic Law. Apart from this knowledge, the science ot astrolobY leads to an arid, sterile fatali~. Perfocted by this knowledge, the sa~e soience adds incalculably to the richness and resources of every hu~en personality. This may be one of the reason. why

" "

the p~ir of opposites. Fertility and Sterility, is attributed to the

letter Resh in the Qabalah.

These two paths lead froe the L;::,<.nes of' Zohtor .t1d '1hooricus -;0 the next Grade. The 31st p!lth begins in the Gr~de of Zelator, because it i5 ~n elaboration of the six truths taught in that Grade. and beeau •• also it dcrn~~ds the refinement of physical sensation which is the main object of the work of Zelator. The 30th path begL~s in the Grade of Theorieul, because in traverSing it one has continually to recur to

the underlying ele~ents of the theory taught in the seoond Grade. For the idea that human life is a synthesis of the whole r~n~e of cosmic powers is prL~arily a theory for persons below the highest grades ot

the Invieible Order, and 1n traversing the 30th path one does little more than elaborate and round out the theory.

THE GRADE OF PRACTICUS, 3 • 8.

l. This Grade oorresponds to the 8th circle of the Tree ot Life namedlP.\~. Eod, Splendor. Hod is the sphere of Mercury, hence the aotivities of this Grade are dominated by the mod. of consciousness represented in Tarot by Key 1, the r·!I\giciIlD. It iI! the Grade of those who have pas sed froll! stUdy of theory to the e~perinlental work which establishes the correctness of that theory. This work 18 almost wholly along the lines of intellectual training. It is practice in the art

The True and Invisible Roslcruci~~ Order

6., •

ot inductive reasoning, in the drawing of lc~ical inferences from Experience, in the develop~ent by induction of the ~eneral truths to be found in a series of particular instances.

2. This experimental work is indicated by the 8th statement in the Pattern on th~ 'Ire stleboard: I LOOK FO;:rr:A..'\.D ?lITH CONFIDENCE TO THE P-UU'ECT REALIZATION OF TH; E'I:R!w.. SPLEl-l1)OR OF THE LDoiITLESS LIGHT. As Key 1 shows, the Magician or Mercury is expecting the perfection ot a Pattern held in his mind.

The Fracticus works with the tools on the Magician's table. the Wand of Will. the Cup of ~ntal ~ager.1, the Sword of acti~n. and the Pentaole of actual physical conditions.

The type of consciousness correspondinb to this Grade is called Perfect or Absolute Intelli~enee. The Hebrew is ShtM, Shalom. and it also ~eans. f~ell, peaceful. happy.- The three doctrinel of this Grad. correspond to the letters of this word, and to the Tarot sequence representing those letter" which is: (Sh) XX. Judgment' (L)XI. Justice. (~)XlI, The Hanged llano Two of these Keys have been considered before. but as we now approach the~ fro~ another point-of-view, they will haTe oare to tell us.

1. (Sh) JudgT?ent. Ht1l!A.N LIFE. E'w"Ell NOW. EXTENDS BEYOND THE

L~ITS OF Th~ FEYSIC~L WORLD. Even now we live in the four~h dimension. although we have but the slishtest intellectual reali%ation of thil fact. Even now we are immortals, though our misunderstanding of the meaning ot death, and our imperfect brain-organitation, prevents us from knowing that we never were born and will never die.

2. (L) Justice. ALL TEE ACTIVITIES OF THE UNIVERSE ARE HEll) IJI EQUILIBRIUM. lhis is one of the DOst difficult things to perceive. Inequality and injustice are anoarent everywhere, but the esoteric doctrine states flatly that this appearance is not true. It does not say that justice will be aohieved in some distant future. It declares eaphatically that perfeot balance is oaintalned continually. That for every action there is an immediate reaetion. That the Law of Compensation is always in operation. That it we could see the whole past. we should

find not one least deviation from striot justice in all the events which have culminated in the present moment.

s. (u) Hanged Man. TEE PERSONAL lAAN IS ~ THE THINKER, THE SPEAKER, OR TP.E ACTOR. THkT ANY THOUGHT, A!IY 1'IORD, ANY DEED IS THE OPERATION OF THE SUM-TOTAL OF COS~IC FORCES ~\1) LAWS. TAKING PARTICULAR FORl! IN TIllE AliI) SPACE, THROUGH TIlE INSTRu!~TALITY OF A Htn.Wf BEING (or ether vehicle of the cosmio life.) fbi. truth. until its Teal 1m-

The True nnd Invisible Rosicrucian Order

68.

port is grasped, seems like f&tali6m. It appears to ~e man a mere puppet. Yet it is a truth reiterated by all wise ~n, and all of the. asree that it is not fatalistic in the least. They tell us that the reason it seems to be so is that Human beinGs do ~ot really know what they mean wher. they sey WI". When this ignorance is corrected b7 ri;ht kr,owledge, the center of consciousness is no longer located in the personality· It is shifted to the Real Selt. and that Self is perceived as being identical with the Originating Principle of the univer~e. The personal life is lost, but the co~o Lite i. found.

k~ illusion is exchanged for a reality. A counterfeit treedOQ 1. given up, in order that real freedom nay be enja,yed.

The mer.tal attitude er.pressed in these three truth. is what the Practicus endeavors to perfect. To achieve thill result he l:!U.t be continually on the watch. Hence this Grade is attributed to the spbere ot Uercury. The Practicus works with the tools which are On the Magician'. table. Every operation of this Grade is cs.rried out by the intellectual. reasoning, self-consciousness.

The formation ot new habits ot thought is what is aimed at here.

Nobody truly realites that he is a vehicle for universal lite except ~ affiroing and reaffirming the idea, and by exercisir~ all the ingenuitT he can muster to find new ways in which to remind h~~elt that it il true.

Actual dependence upon cosmic law, and perfect selt-surrender to its operation, require al much practice as one needs in order to learn to sing, or write, or dance. Just sn~~ng, ·I surrender,· now and then,

will not produce the desired result. ~~y ~entle, suave repetitlona or the suggestion are required before we succe~ in ·separating the earth from the fire, the subtle fro: the gross,· i.e., before we cake a conloious distinction between the physical vehi~or life and Llte itself.

Poise, too, is one of the meaninGS of Justice in tarot, and poise must be won by practice. A few perfunctory relaxation exercise. will never build a poised personality. r:e :mist relax at regular periods, to be sure; but what brings the best results is the habit of perpetual watchfulness which makel us aware of the subtle ~gin~i~£s ot tensiona and anxieties. Repeated reflection on the teaChing of Ageles. Wisdom that all events are ordered according to a law of undeviating justice 1. an important feature of the practice which leads to personal poi.e. Bebin~erl often have great difficulty with this teaching, but none 1. more emphatically insisted upon by the Teachers. Reflection upou it, &D4 constant endoavcr to see the law of equilibrium at work in ever,y experience is one great test for the Praotious.

The Practioul a18c devote. himself to ~ecomlng tamiliar with the ide. that even now part of his consciousnesl i. having wh.t we call

The True ~,!ld Invisible Rosicruci~,n Order

69.

"fourth-dilllensional eXj:>erience." iihen we understand that every hu!:llll1 be Lne r.as bodies of finer texture than the phyeical, this is ealier to r.;..,.!;p. The physical is the out€M:lost of the vehic les of the I !H, co~posed of energy vibrations which are slower and grosser than those

of hisher vehicles. It is, moreover, corrupted by errort or raoe-thought, acd is far from bein~ perfectly adapted to the transmission of the finer QOdes of the Life-power's acti~ity. The physioal body needs tuning.

and ~~e Rosicrucian work is a ~ethod of attune~ent, which puts us, al it were. in a proper position to receive the finer, higher vibrations of our subtle bodies, ~hich already experience the phenomena of hieher planes

of existence. ~ery h~an being, even the lowest savabe, hal fourthdUre~sionel consciousness; but a~reness of that consciousness on the physical plane requires a special kind of physiological developoeat.

As ~i:-.ted i!l the F~ treternitatis, this development results from che~ical chL~ges in the blood-stre~.

Perhaps a simple co~parison will make this clearer. In the room where you are reading, a great ~~ different etheric vibrations are doubtless being set up, at this ~oment, by various broado~sting stations. Unl(;&s "Jou :-ave a radio set, pl"operly built, and correctly tu::ed, you are UDa~e of those vibrations. Yet t~ey arc there all the time, and you hear then the !!lOT.lent you tune in. Your body is a much finer receiving set tr.~n a~ built by ~an. ~t at present, so~e of the parts essential to reception are not, in radio parlance, "hooked ~p •• These parts maT

be cor-rectly eenbf ned by occult practice. "hen this is aCCOl:lpli~hed you will t~ abl~ to tune in to rates of vibration ~~iCh now se~m to be nODe:1:isteDt.

~ll thi~ that I ~8ve ~~tlined ia part of the "vision of possibility-.hic~ the Fracticus workS to ~r·fect. "Where tht:!re ie no vision," says

tt.e 3ible. "the people perish." Vision can be strengthened. Just al pl~ts bre cultivbted b"J a g~dener. so may the functio::s of foresight

a~ confident expeohtion be developed by intelligent proctice directed

to U:!l.t end. rhe grossest of orrors 1s to beHeve that. the ~itt ot

'vitio~ is a ~re accident of birth. Every human being has the seed. ot genuine. seership. ile are all potential prophets.

In no ossential particular does the development of those functions differ fro~ the development of such functions as walking or tpeaki~. Fir~t cones the atte~pt to perform the required oction--an attenpt that fails again and abain at first, but every trial brin(s one nearer to success. F.~" often, do you suppose, did you foIl whilo you were learni::r; to walk? If you swim, hOI< many ebortive efforts preceded the first successful stroke? lie all hem that countless apparent failures precede everj successful attenpt to bain skill in the most ordinary physical nctivities. I write a page li':e this in loss the.n a half-hour. Tlhen.

as a ~oy, I began to practice typewriting by the "Ifunt System," it took ne~rly as lonG to write a few i~perfect lines. Yet not a few people who prefes! ir.tcr~st in occult trbinir.c oru reedy to gi~e up tho work. and

to oo~domn esoterio teaohi~ as nonsensical, simply because their firrt ten or twenty attempts at concentration do not produce inlt~taneou. result ••

The True nnd Invisible Rosicrucicn Order

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I snt for core than ten months, in periods of a half-hour twice daily, working at concentration, bofore porceiving the slightest indication of a result. A~ong my brethren in the True and Invisible Order

are some who have devoted lifetimes to developing the skill they now pos&ess. Soce of the best work I ever did was accomplished in the midst of a hard-workir~ struggle for a livelihood, that gave me practically no real leisure. Eence the exouse, "I havenlt tine for study or practice." siJ:lply fails to oonvi.:'l.ce me. We all have plenty of tiMe. But the lazy habit~ of ~~e race-r.and lead us astray. If we donlt practice, it is not because we are too busy. It is because weld r~ther do lonethinK else.

The Ollly failure is failure to try--and try again ond again. Our attempts, however, are core likely to succeed if we have a clear notion of wh&.t 'll'e are aL"l'.ing to acco:nplish, and SODe knowledge of the law. anel forces we are see~ir~ to utilize. This is why practice co~el third in the Grades of th( Rosicrucian Order. following a Grade devoted to theor,y.

_ In all thil mental practice, it il well to r~mber th~t you are deslins with an ~ctual force which Eliphas Levi oalled "Astral Light.and of which he wrote'

"There exists a force in nature which is far nore powerful than stoam, b-j !!leMS of which a single man, who can master it, and know. how to dir~ct it, might throw the world into confusion L~d transform it. face. It 1s diffused throughout infinity; it 1s the substanoe of heaven .and c£!rth. lOhen it produces radiance it is called H!;ht. It is substance 3r.d QOtion st one and the ~amc time} it is a fluid and a perpetual vibration. In infinite spaoe, it is ether, or etherited light' it bcco=es estral light in the stars whioh it nagnetites, while in orgn~ited teiObI it becomes magnetic light or fluid. The will of intelligent beings acts di~ectly on this light, and by mean. thereof, upon all nature, which is cad. subject to the modification. ot intelligence.w

The saoe writer gives a valuable .uggestion in relation to the work undertaken in the Grade of Practicus when he say ••

"Ev9ry individuality is indefinitely perfectible, since the moral order is a~alogous to the physioal, and in the physical order we oannot conceive a point which is unable to dilate or enlarge itself, and radiate in a philosophically infinite circle. "hat can be said of the entire

soul must also be predicated of each faculty thereof. The understanding an4 the will of can are instruments which are incalculable in their power and oapacity.a

The same thought is contained in a passage in the Book of Formation whioh speaks of restoring the Cr~ator to his throne. Human understanding. human examination and research, human know16dge and oalculation and

The True ~nd Invisible Rosicrucicn Order

71.

writing--these are means ?mereby the Creator cay be restored to his throne. Has He ever been dethroned? J:ot really; but hU!:lan error has placed Him upon a ~ythical ~eat in the sky. instead of upon the true t~one at the ce~ter of hQ~~ exittence. Study of the ten aspects of the One Life, which we are taking up in this ftudy of the Grndes. corrects thi$ error. It restores to ~ his knowled~e that the creative, controllinb power of the universe 1s a real presence within the heart of man.

Because of that real presence, because "all the power that ever wal, or will be. is he~e now." the vehicles through which that p~er manifests its ormipotenceJ:iiSt be indefinitely p~rfectiUo. Theae ,;orda fall under your oyes because the ti~e has arrived in the oourse of your develop-

m&nt when you are ready to be awake~ed to the truth they set before.you. Nobody who is not ready will ever reed the&e line ••

I do not mean by this that every reader will instantly accept the ideas in this book. ~ th~ contrary. I know that sone will scoff at it. and reject it uttorly. Nevertheless. even the scoffer will not read until he is ready. The mental attitude of self-consciousness is not the rinal arbiter. You. whoever you ::o:ay be. who read t~ese wordl. know this. Henceforth you will never be quite the se~. You have touched somethins ~ore potent. nore lastinG. more far-reaching than you dream. It stirs

in you an ecti~ity which will eventually ripen into realization. If now you sooff, we Grieve for you. bec9use we l~ow life has in Itore for yoa bitter lessons at pain. ~hich will break the shell of selfish unbelief that now limits t~e expression of your r.i~her powers. But if now. when you r!lad these ",ords. an echo see-'s to stir in you. as of things long forgotten revivinG in the depth. of your soul. we rejoice with you. knowing that for you the happiness of release is near at hand.

Three paths lead from the Grade of Practlcus to higher Grades. but none is open. althouch the 27th path of the letter Peh must be traver led before the Fracticus haa completed his advancement to the Grade of Philosophus. But before this may be done. tne29th and 2eth paths must be traversed.

The 26th path re~ains closed until the advance~nt to the Grade

of Philosophus is completed. The 23rd path il not open until the Grade at Lesser ~ept h~s been attained. Yet both thele paths begin in the Grade of Pr cticu:s. becaule the skill acquired in that Grade is w;,at enables

the Bspirant to pass through them. That skill, remember. 1s developed

by continuBlly prnoticing the intellectual perception of -7n:".t may be confidently expected as the outcome of the oosmic procels. And what i. that? The Pattern on the Trestleboard gives the answer& "I look for-

ward with confident expectation to the perfect realization of the

Eternal Splendor of the LL~itless Light."

Ths Trus and Invisible Rosioruoian Ordsr

72.

THE GRADE OF PHlLOSOPSUS, 4 • .,.

Three paths lead to this Grade. The 29th path of the l~ter Qoph, beginning in the Grade of Zelator, is the first. The second is the 28th path of the letter Ttaddi, which oo~ences in the Grade of Theoricus. The third is the 27th path of the letter Peh, beginning in the Gr&de of Fracticus. ~re is a plain i~timation that to be a~le to grasp the Rosicrucian philosophy one must have previously developed definite perception that he lives in a co~io order, must have been well grounded in the principles of Rosicrucian theory, and must haTe worked at training h~self in confident expectation of a beautiful outco~e for the Great Work.

THE 29th PATH OF QOPB ••

"The twenty-ninth path is called t~e Corporeal Intelligenoe. :t infor~s every body which is incorporated under all orbs, and it is the growth thereof." --Book of FOTm9tion.

This is the path of body consciousness, thst path of the coordinated working together of the thirty trillion cells of the physical organism. Knut Stenrinr suys that in black ~sgic this path enables the operator to becomo en reooort with his victiM. Pay no attention to this oocult bur,aboo. For though it is perfectly true that black magio depenes upon some sort of physioal con~eotion between the operator and the victim, it is equally true that the sarne law works the ot~er way. In ~~ite magic this same path is the one which ena~les the operator

to establi3h the conneotion whereby he heals and helps a sufferer.

For it is by t!-.e vibre.tio:ls of physioal e ella in a ~hyFical body that· ar.y magician, white or blnck, is able to "step down the subtle ourrent. of energy operating on higher levels, and make them available for the physical plane.

'nhen the Book of Fornation says this path "informs" bodies, it uses the verb in a sense nor. ~ractic&lly obsolete, neaning. "to give. form tOI to mold; to arrange. Corporeal Intelligence therefore means "the consciousness that shapes bOdies." It is associated through the letter ~oph with the back of the hea., because in the back of the he&d is located t~e specific organ of t~e body-building i~telligence. This orga~ is the medulla oblonsata. and it il what responds to our attempts to te.l:e control of our bodies, to ohange their chemistry, to rearrange thoir structure.

Vfuen we apply the Inw of 8uggostion to the control of subconsoiouaness, forces are let in notion ~hioh eventually relult in actual oelladaptation. We oannot do this until we are informed of the theory devolopod in the seoond Rosicrucian Grade. I<or shall we aue eeed unlen we have' spent 80me time in th~ kinds of praotioe whioh are associated with

The True and Invisible Rosicruci~n Order

7S.

the third Grede. It is on this account that the 29th path cannot be traversed until the aspirant has become a Practicus. As a Zelator he learns that his body is a vehicle of the cosmic life. As a Theoricu. he learn~ t~r.t every function of that body is under the immediate control of subconsciouEness. But it is only when he has learned to cake clenr, specific patterns of what he may expect in the future that he can begin to nodify his body, so that its chenistry and organiEation

are such that he can really grasp the Rosicrucian philosophy. For it is not enough to be willing to learn. One must have the right kind of braiD cells, and the ribht kind of body-chenistry. The ordinary modes of life do not build the brain-cells, and they poison the body. As well expect

a drunkard to brasp the finer significances of experience as to expeot the ~verage h~~anbeing to do so - and for precisely the S~ reason.

A poisoned body cannot grasp a true philoaophy.

7SE 28th PATH OF TZADDI.

WThe twenty-eighth path is called the N&tural Intelligence, whereby the nature of everything found in the orb of the sun i. oompleted and perfected.B--Book of Formation.

One of the early lessons of Rosicrucian philosophy is that everything is natural, that there is nothing supernatural. Superhuman. perhaps, but alwuys within the bounds of natural law.

This peth, represented in Tarot by th~ XV1Ith Key, is the path ot meditation. The picture shows Truth unveiled, end pouring water from two vases. Thus what is shawn i~ the picture corresponds exactly to the definition of rneditntion given by the Hindu psycholoSiat, Patanjali, "Meditation is an unbroken flaw of knowledge in a particular object.-

The a!pirant to advencement in the Path of Return seoms to himself to be meditcting. Esoteric doctrine quito distinctly te~ches that the aspirant is cerely the agenoy through which the natural process of an unbrOken flow of consciousness in a particulnr object is expressed.

Human personality, from this point-of-Tiew, is an instrument which Nature herself has devised and perfected. A h~~an body and human brain are the means neces~ary to the natural process celled meditation. By this means the universal oonsciousness is enabled to take' forms that it could not take without this instrument.

Takin; such forms, the LifeHPowcr brings the nature of everything found in the "orb of the sun to co~pleteness and perfection.

"The orb of the eun" is the sphere of influence of solar activity, 1.e., the lolar s.YBtem. The cosmic prooess of Involution-Evolution work.---through all the kingdoms of nature to perfect the instrument naroed Bman.Vfuen this in5tru~ent i~ ripened to a certein point, the natural proce •• of meditation ~cke. it able to express tho Life-.ower'. knowledge of it. own nature, and of the possibilities of that nature. Thus human thought and action beoome th~ means whereby the forces of the oosmo. tako torm. whioh could not be brought into manife.tatioD otherwi •••

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The introduction of human personality as an integral part of the co~c process is w~at Judge Troward calls the "rersone1 Factor.· Whon thet Personnl F~ctor is correotly understood as an ~ of the One Life, nothing Cut bood results from its activity. iihen it is erroneously supposed to be nn independent existcncer having power nnd will of its "own", all sorts of pain-bringing conditions arise from what it thinks. sa~'S, and does. !bese pain-bringing cor.ditions nre thought of by u.

as ~ing "eVils." Occult training, however, deolnres that because pain drives us to seek relief, o...'1d the search leads ult~ately to discovery of truth, even the sec~ing evils of h~an life are the raw material for beautiful result ••

THE 27th PATH OF PER.

·The twenty-seventh path i8 called the Exciting Intelligence. for thence is created the spirit of every creature of the supreme orb, £Dd the activity, that is to say, the motion, to which they are ~bject." --Book of Formation.

This path, typified in Tarot by the XVlth Key, corresponds to the Hebrew letter ~hose n~e moans "the nouth as th~ organ of speech." In the Tarot picturo the flash of lightning which dostroys the building is a reference to that pa$sage in the Book of Forn~tion which s~y.r

"Ton ineffable Sephiroth: their appearance is like that of a flash of lightning, their go~l i& infinite. His word is in the~ ,Thon they o~a~te ~ when th~~ return: at His biddins do they haste like a whirlwind.-

Note well the imagery. Instantaneous and sicultruneousmanifestatiOD of the ten fund~ental aspects of tho Life-power is sug~ested by the flash of lightning. AS soon as the Lifc-p~er ~anifests itself at ~ll. the r~-totQl of its ten aspects co~es at once into existence.

The idea of speech is bound up with this lightning-flash symbol by the p~r~te, "His word is in them." and tho idoa that the whole cosmic nctivity is a continuous expr6ssion of that word, froD beginning to end,

i 8 conveyod by the phrase, "when they cmo.natc and when they return." Furthermore this emnnation and return is co~ared to a whirlwind. that is, to a whirlins~. This last is partioularly interestins, since it ~es recently been dcmonstr~tcd that a lightning-flash is really a whirlins, spiral motion. And it will yet be sh~ t~at this whirling motion is ~. consistins of nn outlioing and a returning current.

When the Bible says, again and again. "The ~uth of tho Lord has spoken it," o...'1d when it tolls us, in Genesis, "Tho Elohim said,· this same association of tho idea of force with speoch i. implied.

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Thus the third path leading to the Grade of Philosophus suggest. to tho occultist thnt there is a definite connection between consciousness which foms itself into Speech and the electrical enerbY which i. the basis of all nctivity. To put it another ~y, thp occultist accept. nll that the physicist has learned about the electrioal constitution

of the universe, but adds that ~he real ncture of that ~stcrious energy which the physicist lsbels "electro-m~gnetism" is consciousness. The occult philosopher r..nintains th'"t all motion, nIl c.ctivity, all energy 11 b~sically the notion, aotivity, and energy of consciousness. He sees

in the universe a cODtinuous utterance of the Word of Life.

His interpretatiOD of experience runs counter to generally accepted opinion, hence in the XVlth Key of Tarot the lightning-flash i. shown destroy in; a to'l'l'er which typifies falae scUlnce. Thc basil of' this f~lse science is a notion that form. are built from a substance oalled "'1I~tter", which is moved by "force," and perceived by "n:ind.· Occult science says that the "~tter" or substance of all things IS the motion of an energy which is essentially mentel, or conscioul. "~tter.· "force," ~ "mind," ~e three aspect. of One Reality.

This One Keality is the exciting couse of all manifestation throughout th& universe. From it ie formed the spirit, or ir~er essence, of'

ev~ry cr~ature. Fro~ it proceeds the notion, or actiVity, to which they are subject. Here is a definite st~tement that nowhere in the univer.e

is there err; form of existence. or creature, which is not dependent upon th~ aetivity of the Ori~inctinG PrinCiple. Tho spirit of every creature

is 8 pnrticul('.r cxpr-e s a i on of this One .:.ctivity. The exist!Jnce of every cr~ature is dependent upon that One Exist.ence. ~e ~ctivity of every cre!:ture CC?cr.:1a ~bEollltely upon the' One IUotion which runa and return., like a whirling brec.th, through the ~hole cosmo ••

The Doctrint.'11 of tho Gr~de of PhilOsO~us. 4. 1. The.o are .1% in number. The first is connected with th~tter Nun, and Key XIII, which lett€.r r.nd Key I re the first in the word. NTzCh. 1lctzc.ch, "Victory,and NSThR, I:esether, "Occult." Tho three h.tters of the. first word correspond to the. throe Grent Truth. of occult philosophy. end the word itEelf cl~arly indic~t.ell that this is a success philoGophy, an interpretation of experience having for its fundamental postulate the idea ~~at tho cosmic undertaking il a succes ••

Observe that I have used tho present tense. Occult philosophy holds that at every stogCl of the Greet Work that i'lork is free from any trace of failure. It ia, at this mooont, as certainly a success os it will over. be. The appearences of failure arc due to our ~istaken int~rprctation of th& f~ct that the cosMic undertaking is not yot completed. V'e are in the midst of an operotion that is going on. The tinal rosult ha. not yot beon brought about.

The True nnd Invisible Rosicrucian Order

But the p: esent stage of the work proceeds in perfect, order~ sequence froe all precedinr, stases, nnd prepares the way for 11.11 thnt

is yet to coce. The Grand Artificer of the Universe is Omnipotenoe

itself, end the idea th~t Omnipotence can possibly fail, at any pOint,

or in the least d&gree, is nn ides that contradicts the very ceaning cf ~ipotence. Lnckinc knowledge of the design, cisundorstanding the processes whereby thct design is brought to completion, the undeveloped hu~~n ~nd interprets these processes incorreotly and bewails the "failureof ·"ho.t better vision perceives as success.

1. (1:) Tho Death. T~ DISSOLUTION OF FOR!{ IS .:. FUl;r);'}:EllT.t.L TE!lDE~;CY OF TIS CCS!!IC fROCES~. .i..LL THINGS CHJ.NGE. J..LL CO:lDITIONS

P,.£S su«, IiO FOFtM EVER RE1:l.INS FIXED. EXISTElICE IS s: STR.E.iJ.1. J.. SERIES OF "i;.YES, All ETERlu.L UJVE~.:E!!T. Hence he who would lalow the Rosicrucian philosophy I::'JSt rid himself of th€l irrational desire for fixation, must eliminllte the r.iI!Ih fo':' crysto.llho.t1on. 'FIe are in the midst of a flowing universe, ~d in order to bring to completion the Grent nork to Which we o.re called, we must gresp the truth expressed 1n the alchemical maxim. Dissolution ia the secret of the Great Work.

Tho fact of physioal death is the condition ot existence whioh gives rise to the greatest ~ount of ~isinterprotation. The decay of physical powers with o.dvo.noing :rears, and the death of the body, often

o.t 0. tine when it seem! thGt ODe has most to expoct from life, appear

to be unrdtig~ted evils. The desire for lifo is strong in us. The instinct for eelf-preservation is fundamental. Smo.ll wonder, then, t~at death is co~only reb~rded GS man's ene~. Small wonder th~t death see~ to give the lie to all the pro~i6es ot life. ~~ll wonder thnt after thiru:illb of death, so rto.ny people er-e rendy to ngroe with the writer of EcclGsiaste. that w':'ll is vanit¥ and vexation of spirit.-

The greeter numb~r of peop10 in this world do their best to ignore death. They put the thought of death out of their mind.. They refuse.to think of it. But ell tho while the shadow of approaching dissolution is upon them, influenoing their subconscious life in way. 1nnumerable.

Others, more couro.geous, fo.co the taot. Thoy perceive the common lot, tro.in themselvel to the thought that it will sooner or later be their turn to go through the dnrk portal. In these days, few among the so-called "educated" clo.u hove any confidant expectation of life bqond physical existenco. It is no use blinking this foct, or trying to de~ it. '('hat passes for education in our ti!TIes hal a v-ery definite tendency to giving a negativo answer to the quostion, "If a man die, sho.ll he live again!n Ono eo.nnot but admiro the fino courage with which 10 m~ of our best mon and women face extinction. ro live ond work, as these

do, for no other reo.son that tho.t the conditions of life in future gonerations oay be core toloro.ble. il onu of the most 1nsp1rin& evidonces

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of the essential worth of the human spirit.

~ spirit like this deserves, I think, somethin& better than hopeLe s ane as , Yet, p!lradoxically, it is not hope that is offered in the Rosicruoian philosophy. One of the Hindu Upanishads deolaresl "The greQtest misery is in hope, in hopelessness is the highest bliss.- For hope hos in it ~~ elenent of doubt, and elo~nt of uncert~inty. Millions of ~en end wo~en ~ for survival. They receive religious training which bolely nffirms a state of existence after deeth. They are told thnt

lif£: beyond the g:-c.ve is in~pressibly better than this life. But their hope does not prevent then from dOiOS everything they can to stay ri&ht here. Nor doe. the teaching that de!lth is a door into eternal bliss ~ake the bystanders nt !l death-bed sing praises, or turn tunerals into festivals of rejoicing.

No, th6 Aosioruci!lD philosophy does not offer hope. It bring' about the state of ~ind th~t the Hindu writer rubtly terms -hopelessness." ~at is e st!lte in which thore is no hope, because hope has

bivon plc.ce to cerb.inty. The h06icruci~ teaching specifically declare. th!lt we ~y h!lve defir.ite, first-hand knowledge that our conscious existence is not 1Lcited to the physicc.l body. It does not bid us hope. It tell. us to ~.

It bids us lcnrn, firtt of all. thQt the n~tural processes which result in death er-e not inimical to =n. It s:.ys to us, "l,(-QrD to think of physical dissolution as beiOS a process which hr.s po.itive ed~nt~ges for the r~ce end for the individu~l. You are mi.taken ~hen you thiN: death is yeur cnc~. Lenrn what do~th re!llly is, end you will find that it is your ~st friend."

This'dep~rture fron c~on wcys of thought is eo radical that maay people L'7.cdi~tely reject it. In their opinion such doctrine is too absurd for a :noMnt I s eonsideretion. Nothing cnn be dene with such determined prejudice. For minds More open. however. Rosiorucian teaching continue. as followsr

"We say that the fact of physicn1 doath is advanta~eous to men.

DC:lth, i:ld~ed, is what mal:es room for human life on eerth." Unchecked by death. the offsprinc of n single pair of codfish would soon ohoke the

seas. At ons .~eric!ln university there is ~ culture of n low form of life. the ~~ium. which ~row8 .0 rapidly thc.t if de~th did not bnl~~ce the reproduotin power of this little !lnimal, it would fill ell the space betweeD tJ-.c earth and the orbit of Uc,ptune in less than twenty-fh'e years. The doath of countless org!lnisns is required to support 11 sinble h~~ lifo. Furthermore, our arm orr,:lnio procosscs ~re dcath-processes. for

we can do nothing wh!ltevtJr whioh dool not cause the dillolution of our

body-ooll.. .

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The deeth of hu~en beings. too, has positive advnntQses to the raco. The earth cannot support too l~bo Q population. The health ot the r c co depends upon tho eliMination of weaklings. !len c.nd women who are too old to chango their idoas and habits hinder the pro~rees of n~ ideo.s.

But Rosicrucian philosophy goes farther than this. It says that the very forces which bring about physical death are forces whioh. when they are understood and rightly directed. ean produce two L~portant resultu

1. A ehange in the human body which enables the person who has eff~cted it to know that his physical body is only one among se~era1 vehioles. or instrune~ts. of his self-conscious existence. This ohange consists in the developoent of certaL~ brain-cells, not functioning

in t~e average hunan being. The work of thece cells is to Sive the

person a menory record of hi~ personal experiences while "out of the body.Fro~ these experiences the person bai~s first-hand knowledge of the tact that he is not dependent upon physical life for self-conscious existence. Thus he learns that h! does not die, whatever happena to hi. body.

2. A Gradually increasing co~and of the subtle forces ot the physical p l.ane , \7hich enables the adept to establish a perfect state of balance between those nctivities which tear down the body and tho •• which build it up. B:: thi!! Moans physical existence nay be prolonged far beyond the averrge period of hur.An life. It is fairly well known

to occultists thst both in the Orient and the Occident there are cen and wo~en now living who were alive at the tice the first Rosicrucian canifestoes were published. Exoteric scienoe knows nothing of them or their methods of prolo~ing the existence of the physical body. A ~ile ot derision is the usual response to any Euggestion that suoh people are livinc today. But the writer of this book cust add to the witness or others that he knows this to be true.

Indeed, one of the first fruit!! of Rosicrucian practice is that

the aspirant Gains first-hand knowledce that he does not. and cannot, die. Th'3 ability to remecber what happens to personality while one ia "out ot the body" is by no means a mark of adeptship, by no aeans evidence of mastery. It is fairly early in tho course of rightly directed practiC. that one builds the brain-cells which record this type of experience.

For such people the sting of death is recoved. inas~ch ss they know

that death ia nothing but the removal of the outermost vesture of personality. Their "out of t~e body" experiences enab16 the~ to an~er to themselves the question, "What happens when we die?" For them, thenceforth, not only the fear of dying, but the thought of death as an en0=1, comea to an end.

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2. (Tz) ThE Stc.r. T3E COS:_"1C PFtOC!:SS IS A 1.:EDITATION. THE LIF~-?O:;E;i IS CO,iSCI0uS E::,ftGY, FLJ;:I.:G L'ir.JlJGH A SDCCESSIO!! OF FORJ!S, ?.I.L-'I,:ED TU A ?i2TIC~l..M OBJECT. E&H CYC~ .OF TEE LIFE-PO''2}~IS SELFEXF~:-:SSIO:l [;AS SOl~ tErI~ITE OBJECTIVE, ~m F'RO:~ !:II BEGn-:.n'G OF THE CYC:.F. TO ITS CQ).l'LETlO!!, TI:ERE IS 1;0 HO:~::T IV r:IiICH THAT 03JECTTI"E

IS FO!O.':10TTEN. ','Ie do not share the Life-power' s perception of this objective until we ha~e so identified our!elves ~it~ the unceasing flow of the stre~ of conscious enerbY that we begin to feel its direction. Later, seers and safes tell us, we obtain the beatific vision of the "far-off divine e~ent,n and this co~es t~uoubh meditntion.

The Ono Life r.ai~tains an "unbroken flow of knowledge" in the "particuler object" ~ioh ~e c~ll the universe. From the initiation of tt.e cvcle of se If'<expr-o s s Lon to its cor.:pleticn, there is !lot a r.~cnt of ab~traction or forgetfulness. Thus various Scriptures

tell us that God ne~er sleops. It is procisely because meditation is the S~PFortinG, or rr~ir.tQinir.b, condition of all existence that the practiCE of ~ditation by th~ 8spir~~t leads to such ~onde:-ful results \';'he:: one really ceditates (and there are not so =:{ TinO ree.lly do) he shares in the acti ,·i ty by which the coc.::os is kopt goine. l:.nd in riGht neditation he, perceives thnt the Grent ;"jork is ab.-ays a success, in its least details. Hence he ~ows, as a corollary, that nO catter haw appearances may be, tr.e exact situation in aDJ coment is precisely the right Rr.d necessary one.

3. (Ch) The Chariot. THE LIrE-N·.-;-.:..R IS P"iF.FECTLY SrCCESSFUL

J..'! EVr.i':Y STA~E OF .::~ cccrrc P3.OC;SS. hLL AFfEiJw,C:':S OF FJ..IL::RF. ARE ILLLSIVE. The OliE IDEllTITY, as the Book of Tokens tells us, is the victor bsf'cr-e ever. 'the battle is joim.d. The r oa I I i-J.: is ncr.v in a ststc of perf~ot rest, of utter pence. The cosmic process rs-a succest process. It is our want of perc~ption of the relation of the conditions of the ~omont to those of the past and future which leads us to pessimistic interpretations.

Therefore, the third olenent in KosicruciQn philosophy il tho logical consequenco of the first two truths of this Grade. For the Philosophus, there is no battle to be won, no victory to be achieved. Be knows tho Self as victor already. He kn~N8 that all appearances of failu:-e arc illusi \"'0. Be kn~..,s that tha real I "If if: now in a state of pcrfo:;ct rest, of utter peaco, in which that I .iJt. is theEnjoYE:r and Obse~er of the cosmic process.

4. (S) Te:.~oora!lce. EVERY HUYJJ! BEIN:; IS UlmER r:r: DIRECl'

GUIlJi.?'CE C~ T!S 0:::; Il"E:JIITY. This guidance r.ay becomo a natter of porso~al oxperie~. It nust not be accepted ns a mere article of faith. Wo ll"JSt deliborately practice reoeptivity. "go.in and again wo must

adopt and endoavor to maintain the attitudo of response to this guidanoe.

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~e must train ourselves to think of h~~an personality as the vehicle a~-: ir.str~':l€r.t of the OHE IDENTITY. This ki!ld of active subz:dssion will eventually give us the necessary experL~ental knowledge.

5. (Th) ThE' Viorld. As a result of that experience. we shall see that iTI: A.;E. 111 VERY TRt:TH. ;.r.~I!!1ST~TORS OF THE u.~'TS OF THE LIFEPOYIER. Through us those laws may be applied in ~-ays impossible for a:a:r instrw::er.tality but human personality. The Dance of Life is incomplete without ~ participation.

o. (R) The Sun. ED'"l!A.!i PERSON.i..L1TY IS ;. SYN'!HESES OF .iJ.L COS!!IC PROC:SSES. !.:an sumrr.ari~es all that preceded him. and is the point ot departure for a new creature. ~e natural man i$ the seed of the spiritual can. When he underste.r.d! the processes that have brought him as far as ~~e natural ~n. he cay utilize those processes con8cious~ and intentionally in order to take h~ farther. Thus those who have grasped this truth are called "twice-born" or "regenerated.- This reGeneration is the next step toward the Great Objective.

Fr~ these statemer.ts it cust not be concludod that the Philo.ap~us has ar~ived at a point in ~_ich he ab~~dO!ls all personal effort. Neither haE he gained release frO!:! the illusion of separate existence.

TIe still finds plenty of work to do. He still eees evidences of apparent failure. no still feels the urge of desire. ~ll that has been attained at this point is an intellectual ~rasp socewhat beyond the average. The FhiloDOphul has a clearer vision. a better understanding. of the ~ca~inc or human e~ietencc. But he ~cht be o~pared to • nan who has learned to read n blu~-print. or an architect's plans. The house i. yet to build.

This Grade of Philosophus. finally is associated with the desirenature of ~an, The loplication is that all philosophy sprincs fror. desire •. In the last analysil. we interpret life in aocordance with what ~e want. Our philosophy is what 78 want it to be. This it at true of Rosicruoian philosophy as of eny other. It forr.ulQtes the ~eart's delire of evory ne~ber of the True and Invisible Order.

In other words. Rosicrucians have grasp~d tho Philosophic truth that ~~ explains life alwnys in accordance ~'i th what he want E to be true. llence the Rosiorucians say. "If ~IS desires are actually

in harrnoITJ with tho reul tendencies of tho eos~ic proccaa, what he wante to be true ~ll be truc." Thil

is the ~eorct of t~e symbol of the ROGY Cross. Ehown in the oergin. The oross itaelf is of six squares.

in the pattc~n of a cubo. Thu~ the cross represents the patterr. of oxistcnco, becauso from the vory earlicst timr.. until now, the cubo has boon a symbol of

,__-~ ---..,

I I I f

·----1---1

1

I I

I I

!.. __ _.__~ Il

:'he True cnd Invisible Ro!icrucic.n Order

Bl.

T~.T which actually exists. The dott~d line ~round the cross indicates the rectangle fro::1 "hich the proportion~ of the cro~s ore derived. 01>servatio~ will show you th~t the sFace in this rectan~le occupied ~

thE cross is exactly equal to the space not so occupied. To put it

a~other way, the crea of a cross of six equal squares is half the area of ~ S x 4 rectangle. This being true, the area of such a cross must also

be exactly equal to the area enclosed by a 3 - 4 - 5 ribht triangle. or ~.~hagorean triangle. Thus it will be evident that in geometrical S"rboli81~ th") oross of six squares nnd the Pytha!;orean triaIlble are definitely rclatod to each other, and to ~~e ~bolism of the cube. They expl&in each other. They nre all of ~~em cluesto the pattern of existence. to the secrot of l':'.8.nifestation of ~ ~ Life.

In the Rosy Cross, a rose of five petals is usually sh~ in the central square. This flower is typical of desire, for it is the flower of Venus, whoso sphere on the Tree of Lifo is assigned to the Grade ot Pr~loso?hus. The five-petalled rose, r.oreover, is the ~bol of the rontaGr~~, or five-po~ted Et~, reco~ited by o~cultist! eve~here

as the c~ble~ of ~an, and of ~~~Ie destined dominion over all things. T.hen h~~an desires, like the rose, erc fixed upon the central point ot

the patt~rn of existence, hu~nn desires are completely unified with the actual lc~s and tendenoies of the coscos. In simple In~-uase. a true Rosicrucian ~ts ~hat the Life-power wants. He has no other desires than those whic~ nre behind the whole co~c c~nifest~tion. A philosoph7 sprir~i~ fron such desires is a oorrect explanation of experience.

Two oaths lond upwnrd fro~ the Grn1e of Philosophus to higher Grades l:ut cn ly 0:1" is open, that of the lettLr "iun. and it ~y not be traversed until t~e Philosophus has pcse~d throu~h the p~ths tmr-ediately prcoediDG it. ThelSc are tho p!lths of Ayin nnd Sa!:ICkh. 1':'0 fir=t leads upward fro:ll the Grado of Fraoticus. The s~cord leads u~r.lrd from the Grade of Theoricu ••

Fro~ wh~t has just been written, it will be evident that the foundation of the Rosicrucian philosophy is the doctrine that all thinGs are in a state of flux. Nothin~ can be understood in this um.ver so unless vie first ur.derstnnd that e\'erythin~ is in the procen of trc:1sfor~~tion. This is of prim5TY ireport~nce in l&arnir~ how to for:::ulatc d06ircs. iihen we set our he!1Z't on thi~s .'3 &re sowing seeds of misery. ~is wes th~ mistake of tho builders of the Tower of Babel, as it has beo~ the ni£taKc of ~eny ~other since thct day. Fcr~a~once in for., is an impossibility in thh universo. hence all desire for that ~ind of permanonce ie vanity of vanities.

~t is possiblo for us is identification with tho strean of the Life-powcr ~s it flows from one foro to r:.nothor. 'ile lIl!y ahr.re in the ':i!"e"lt !>:·cditation that crE:l:.t~s and sustains tho universe. We ... ay b .... oor.le e onsc I ou s vohioltl8 of the One 1';111 \'l''1ioh moves irresistibly toward its dctor.:-in<;d objElothe. Our Hves Q.T' not onl~' under guidance, but we

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may be ke~nly aware of that guidance. Thus our daily activities may becorne for us experiences of joyous partiCipation in the adcinistration

of cosnic luw. The neaning of life, for Rosicrucians, is that man is

a synthesis of all the powers of the Limitless Light, and destined to advance in consoiousness, arid also in organi~, beyond the level of the natural man to th~t of the spiritual nan who, though he says: "Of ~selt I can do nothing," says ~lso: "~ll power is given to me, all that ~ . Father hath is mine."

This Grade of Philosophus completes the Grades of the First, or Outer Order, of the Rosicrucian Fraternity. It is followed by the three Grades of the Second, or Inner, Order whioh are the three Grades ot Adeptship: 1. Lesser .~ept, 5 • 6; 2. Greater Adept, 6 • 5; ~. Exempt Ade.l't, 7 • 4.

.- .-=-~=:<:::.'.-'~-:::;::::-~:;''::'':_-::~: - : ' -. :""':-:':.~~."" -r-x- •• :_~c.~' "'; - -:~..:. . .:.o.::..'.:.-,:,-=, ~ -e- ._"'::. ~_ "::':._

THE SECOND ORPEB.

THE GRADE· OF LRSSER ADEPT, 5 - e.

This Grade corresponds to the sixth ~phirah of the Tree of Lite, ThPARTh, Tiphareth, BEAUTY. To it corresponds the sentence in the Pattern on tho Trestleboard, "In all things, Ereat and seall, I se. the--Beauty of the Divine Expression." This is the Grade of Imagination, in which the work of the Lesser Adept consists in the perfecti~ of hi. vision of beauty. It is the first of the throe Grades of the Second Order in the Rosiorucian Fraternity.

Its Hebrew nane is Th PAR Th, whose letters correspond to the Tarot sequence: XXI, XVI, 0, XIX, XlI. To understand the neaning of this Grade, prepare yourself by reviewing the various meaninss of the number 6 which are given in the Analysis of the Tarot.

"Intelligence of LIodiatinsInt'luence· is one ot the names of the sixth Sephirah. By "mediating" you should understand suoh ideas as adanting, balancir~, equilibrating, and sO on. !hi: mode of consciousness is what the Lesser Adept seeks to perfect. In the QabalRh it is associated with BN, Ben, tha Son. That Son is the husband of the Bride, and the Bride is tho Kingdom, or tenth Sophirah. He is the child of the Yother. AU!!, 1.1ma, who is repre·sented on the Tree of Life by Understanding,

the second Sophirah. His Father (in Hebrew AB, Ab) is Wisdom, the secoDd .Sephirah. In number occultism, therefore, 6 is the Son of 2 and ~ and the Husband or Bridegroom of 10.

In oeromonial versions of Rosicrucian initiation, this Grade is the one in which the allegory of Brother C.R. is rehearsed and explained. In it one enters oeremonially the Vault of the Adept.. In it the advanoing aspirant is identified with the Brother C.R., and also with the Egyptian Osiris, "slain and risen."

The True ~nd Invisible Rosicruci~n Order

as.

You will better understa~d the meaning of this Grade, if you re~eMber that real beauty is always related to fitness and strength. Whatever is truly adaptpd to its uses is always beautiful to people who can perceive its fitness. Beauty is not mere prettiness. Often the untrained eye or ear rejects what is profoundly adcired by those wr.o have had rig~t instruction. Even machinery, when it is well designed, has forms ~ich delight tho eye of a true artist.

In Central hoerica, some years ago, an aqueduct was built in the junGle. The engineer took an artist friend to see the long, white structure, extendin~ for ciles through the rank growth of the tropical forest. nnat caught the eye ~f the artist wac the beautiful s,ymmetr,y of the arches supporti~ the structure.

~at a pity,- he exola~ed, "to waste such perfeotion in K plaoe where nobody will s~e itl However did you oome to choose such beautiful arches'-

-Beautiful, are t~ey,ft recponded the engineer. ~ell, we never thouCht of that. ~e used the type of arch which our calculations domonstrated to be the strongest, and bost adapted to this particular work."

Co~pa~o a racing yacht with a dugout, a modern locomotive with

the e~~ines of 1860, the modorn "sct-buck" buildings with the early skyscrapers, the athlete's body with that of the average man. Beauty il always the result of' i"crcasod officiency. "Tho !:lore corroct the moasuroments," said J.lbrec~t Duror, "the better tho:! composition." .And Eliphas Levi tolls us, "rhe beautiful lives are the accurate onos, and the magnificencos of Nature aro an algebra of graces and splendors.-

Here is no namby-p~~by esthetiCism, suc~ as Gilbert and Sullivan loved·to burlesque. The boauty which the Lesser Adept learns to see i. rooted 1:1 !:trength and balance. Henco the diagr8.!:l of the Tree of Lifo chows +he s iAth :'ephirnh Ill! th:; centrlll point of eq,li libriur.. Frl.':!! Tipharcth, too, the middle pillar of the Tree take:: its name. It 1s the

Pi llcr of llildnoSl or Bcuuty, sene faint recolh:ction of which is preserved in the rites of Free ilfisonry. Obsorve thnt the nurwbers of the circles on this pillar (I, S, 9, and 10) add to 26, the cumber ot

I H V H.

Three patl·s lead to the Grade of Lesser J.dopt. They are the 26th, 25th, and 24th. The 2fith bOGins in Hod, the Grade of Practicus. The

25th begins in Yesod, the Grado of Theoricua. The 24th begins in RetEaoh, the Grado of Philosophu ••

The True end Invisible. Rosicrucir..n Order

The 21'th P:-.th. :.vL'l. XV. The Devil.

The XVth Tarot Key is a pict,~e of what occult writer. call "The Dweller on thc Threshold." The contral fi~e ~boli%es the ridiculous co~bination of false intorpretations of nature which make ="1 believe t~at 011 sorts of powerc are arrayed against hin: in hi. progress toward tho Li;ht.

For pril:litive nan , E:verything u:l!rnown is an adversary. lie lives ~'"\rroun~ed by devils--de~ons in trees, in stones, in river., in the clouds. t.verythin,; frightens him. t.verythi::.g se ens to thwart hiD. Little by little he co~s to learn that the for~es of nature will work with hi~ to the dc~ree that he learns to underst~"Jd ther.:. and to the degrec ttat he ob~ys their laws. The conflict between his inn~r fcclin£ thnt he is born to cocrnand. and the outer appearance that all sorts of forces arc worki~ aGainrt him. this is wnat ~oads him on. toward tho discovery of the hiddon laws t~ereby he may turn his natural ~dvor~aries into friends.

There is no Adversary excopt h~~an ~isoonception of the varioas ways in .nich tho Life-p~or prosents itself to us through the ~dium of sc;n~ation. Vihen ~e ta::e our sensations at their surfaco-value. we think we are cor.:pctir.g with our fellCTNTlen. "hen wo per~it ourselvo.

to bo ducr.i...-ed by appearances, r.e suppose th'lt our neit;hbor's real interests clash 'Ni th ours. ",;hen we look onl:r at the outside of things. we believe that ~e are sep~ratod from other people. physically and psychically; we entortain the notion that the universo holds two set. of antn~onistlc cnuses; we t~ink there is a conflict between Spirit and llatter.

This dualis~ is what the aspirant to the Grade of Lesser Adept cust overcome. Ho begins to do so by taking up the work of the Grade of Fracticus. Yihcn ono has learned by experir.cmt that confidont expectation really foms patterns which are actually reali~cd in physical forms, he knows he ic not bound by external conditions. He see. then that he is ~Aster of phySical form to the degree that ho is skilful

in r:o.king o.acuratel:lental patterns. TJlua he learn. that nothing tight. a&ainst hiD but his own ignoranoe and alum.ioe •••

It requires very littlo practice to gain this knowledge. A YOUD& woman in Toronto heard me, in a public locturo. apoak of forcing the mental ~~ce of a t~ine desired·

"Don't attempt elaborate things at first." I eaid. "Because small SUCC08ses will build up your confidonou for greater undertakings. Bogin with something ea~. say a hat. Pick out just the kind of a hat

The- True tlIld I::-visible Rosicrucien Ordor

85.

you want. Dr!!'tf!l. picture of it, if you oan. Write a description of it, end E!'ecif';,' t"e ::lntcrinl. the color, ths shape, the sizo, the price-all the details. ~~peot to have it, and yeu will eurely bet it.-

~i5 girl came to ne just bofore class-time, a week or so later.

Sh~ ~s evidently s~ewhat excited. AS she c~,e n&er she exclaimed:

-I've got the hatS-

";;hat hat'-

~y. the h~t-- the one you told us to picture. I'll wear it to class to~orr~~bht.-

~_,d she did. She fOQ~d thut hat in n little, out-or-the-~y shop.

None of the l'lillinerE she usually !,:ltronited had anyt!li!l/': li!;e it. But she kept on visualiti.ng, c.rd one d-..y obeyed an unacccuntnb Ie inpulse to turn into a str~et th:lt ste passed en her way ho~. Presently she found herself bofore a shabey little nillin~ry Ehop. No such hat as sho wanted \:ros in +hc window. Z;one r.et her ore as she entored the store. But when sho ~B~C~ if they h~ such a hat, the clerk opened a drswcr and produced the ~xact duplicate of her rnuntal toube.

It had boen cooplctod the dny before. No such hat wns in Toronto when sh~ bo~an to visunli~e. The rillinor's subcor.sciousness caUGht the p!!tt~rn tolepathic~lly. end the nillinor's hands did the cuttinc and sowing. But ~~ pupil really rn~do th~t h~t. The ide~ in her br~in ~s executed throu~h the ~ctivity of th: ~illiner's body. Nobody was coerced. :!y pupil wanted th'J h:;.t. The oilH::-H· found self-expression and satisfaction in o:;.king it. The shcp-kccpcr- got a fllir profit. Everybody_. sctisfied.

This ono ux~le is a wholo lesson in the praoticnl use or ~ental in~&cry. ~uoh prnctico leads to th~ realization that th~ Lifo-power in us is really a "mediatir~ influenco," or adaptive, modifyi~ forco which c:;.n effect physical changes at a distanco. Tho mind of can is oreative, but its images aust be confidently expectod to materialize, in spito ot all .ppoar:;.nco. to the contrary.

The 25th Path. S~olch. XIV. Tecperanc~.

Review what tho ~~nlvsis of Tarot has to say ooncorning this pioturo. ~ftcr we havo ovcrco~u our 'feurs, and the delusions represontod by tho XVth Key, we ~ust do all that we o~n to deepen our rcali&ation that

The True ~nd Invisible Rosiorucicn Order 85.

the One I lJ:. is the real Actor and Knowor in our personal livell. The angel of the XIVth Key represents that I ~.

This 25th path begir.s in Yesod. which is represented by th~ pool at the f~ct of the ar.b~l. Tho autoMatic ~ctivity of subconsciousnesll

1~ t~e power ~xpressed in all perso"al att~inment. When we perceive the true Founda t Lon of our pe r scna I existence. and rest upon that FOUl1I!ation, we shall never be assailed by doubts as to the adequ~cy of our powcrsupply. "All p~N(r it gi,en to ~e of ~ Father." said Jesus. and St. Paul exhorts us to have this sarne mind in us. The free gift of the One Lite

to mon is lL~tless power. To use that gift we must first know that we have received it. ~~d the~ apply it according to its law of ~nifestation.

Thus riGht theory as woll as right practi~e goos to the ~k~

of a Losser bdept. It is not sufficient to overc~e the illusion that we are contained betw~en our hats and our boots. It is not enough to see that our power extends throughout nature. Wo must see also that this

is not "pcrsor£l power." that the actions wQ perform are grievously misunderstood so long as we suppose the:n to be ~rely our own.

Perso~l they are. of course. in the sense that the co~c lite specializes itself in these MAsks of n~~ and fore called h~~ beings. But they ar-e universd, too. since all these particul~r actions are part of no unbroken and unbreakable series of cctivitics proceeding direct from the One Life-source. Eternal Being ~nifects itself in the speoial -functions of tenporal existence. This is the lesson of the 25th path

on tr.e Tree of Life.

Th~ 21th Path; Nun. XIII, Death.

The leSIon of the 25th ~th prepares the aspirant for the last of

. the three paths leanin~ to the Grade of Lesser ~ept. The practioal experience of t~e 26th p~th begins the preparation by sh~ing us that the colid nr.d subtle things of our environment nre no obstaoles to the working of the Life-power which radiates out froo us. Th~ theoretical foundation developed in the tests and trials of the 25t~ path enables us to identify what see~s to be "our" life-force with the universal Conscious Energy. Thus we are led to the inevitable conclusion that a power which is superior to all the bo~ds of ~~terial existence. and which ill no other than the Ori~inatinb Principle of the universe. cannot possibly die. Yet so rigid is the lnw of "test and trial" that we have to pass through death tn order to renoh the Grode of Lossor Adept.

lionce in all ceremonial representations of these ~Bteriell, the candidate is oblibed to undergo a cimulated death. He must be killed and then rc.ised. r/hether it be Osiris, slain ar:d risen. or Hira.m. murdered and raised from the grave, or Brother C.R., reoeiving initi~-

The True and Invisible Rosicruoian Order

81.

tion after the death of P.A.L •• the suggestion is ever the same.

The 21th pcth begins in the seventh Sephirnh, and i8 therefore rooted in th~ philosophy developed in the 4 • 7 Grade. That Philosophy has its basis in the deeire to align the personal life in every detail with the ccsruc intention. Ocnipotence cannot fail. The C08- ~o Life-process is orderly. Everything within its sphere happens . accordir.~ to laws whose total operation makes for the ultinate success of the <heat Ylor~~. Froe this point-of-view we conclude that death cannot be an evil.

"Je do not l!lII.ke the error of atte:::ptiIll; to deny the faot of death.

We do no ostrich-like hiding of our heads in the-presence of disease, . accident, and other causes of phyeical decay. ~either do we think of thes~ t~ings as being punishments for guilt. "e regard thea as nec.ssary parts of the Life-process. and rest secure in the conviction that this process is the expression of a TIill-to-good.

Therefore do we say that death, disease. and all other terrors. exprcss parrers and laws which ~ay be turned to constructive results it we c~n learn to understand them' ne cannot ucderstnnd what we hate ~nd fear. If we a.re to overoome the last enemy. we !:lUst cce se to think: of it as an ene=-v.

,

,

Furthercore, a better knowledr.e of our physical processes shows us that we do re:llly "die daily." The pr-oce ace s of oell-death are what ~ke pos~ible the changes in our habits and organise which will lead at last to our bein~ consciously ~~ortal. The Lesser hdept does not think of hirnBelf as a mortal· He knows hioself to be ~rtal.

He arrivel at this consciousness by learning to control the subtle for~s of the n~rve-currents which are represented by the letter Nun and the 24th path throu~h the correspondence of thil path with the Eodiaoal ~ign Scorpio. This is the eighth sign, which astrolobers call the -normal rulor" of the house of death. One of its ~boll is the eagle, and it i5 to thi~ that the Rosicrucian books refer when they say that unless h~an elee "have borrowed strength from the easle", they cannot b6hold tho adepts of the Invisible Order.

In brief, then, to attain to the Grade of Losser Adept the aspirant ~st first overcome what the Devil ~boll,es. One of the chier means tv this end is laughter. fihen we learn to laugh at obstaolee, they disappear. Say "cock-a-doodle-doo" to feare, and they vanish. This ie not all "imagination," by any means. Lau~hter, confidence, boldness-these arc statol of body as well as states of mind. fUrth has a subtle

Tho True and Invisible Rosicruc1~n Order

see

effect upon tho secretions of the endocrine glands. It chanses the body-cher.:istry. The Bible states a fact when it says, "A merry heart doeth good like a medicine."

Seco~dly, the aspirant to advance~or.t into the Second Order ~st rid hL~self of the notion that his thourhts, words, and acts are ~erely p~rsonal. He ~ust practice zealously to this end. I say zealously, because "teal" is one ef the meanings of the Het:rcw word RVGZ, w:::ich is attributed t.o the letter S!Ir1ekh. (See IT! Brief lille.l·:sis of the T!lrot,

p , 71). Th~ "abalistic correspondences to RVGZ intir.:ate that ri!:ht tealousntcss is watchfulness in controllin; the vibrations of the solar force typified Cy the lion shown in z;ey VIII. Y,-nen we rer.le::ber that our persor.al activities are really special eXt-ressions of solar force, and bear i:1 t:ind the fact t:,nt they are actually, and at all ti::les, controlled Cy the HiGher ~elf (the an&el of the r.IVth Key), roe are en the right tr~ck. The work of the 25th path i: cee.nt to establish the habit of perpetual reoollection that this is the real state of affairs in all that we think. say. and do.

Thirdly, 'I'1e rrust fftce death Toith equanil:lity. Really face it. and study it, and see W!::9.t purposes it has in the sche~ of the Lifepower's self-expression. ~e ~st go thro~gh death, ~ent9.lly and ~ bolically. Perhaps sene of' us I:I9.Y enjoy ~he direct per-eept Ion tho.t the physic!ll body is only one of the vehicles of the I ~J4; but even before this we ~ay rele~se ourselves fro~ the fear and hatred of death which yrevents us free unders~andinc and cverco~ins it.

,

rath such preparation we can bO on. The Les~er J.dept ::lUst be free froc ~ll belief i:1 ch~~~e. luck. or li~tations L~po~ed ~/ en~iron!!Ier.t. :;0 must !C1OW ry oxpcrinent that the Great l!!lSic&l i.ger.t is indeed "thfl strong force of all forces. ovor-ccr.i ng every !Subtle. and penetratir.g every solid thine." lie ~ust bo free fro~ egotiEO, beeauEe sor.~ ot

. his labors ... ·ill test [,is relia!1ce upon the .i..ll~power behind his poreonality •. ~e nuet be willin; to follow his path. even to death and beyond, because nor.e of the cringins co~pr~ises of the coward who proservel physical existence at all costs are possible in IllV degree of adeptship·

Yot his is the lesser adeptship, becauso .in this Grade he trains himself in nothing except what giv(;s hiD skill in controlling hie mental ir.:o.gcry. Throughout his T;ork he knows that physically Md psychicc.lly

he is one with the othor nanifestations of the One Force whose particular center for earth-dwellers is the sun. The Lesser Adopt looks upon ev~rything in his environment as being so much solidified sunliGht. Re sees all thines and ero~tures as bein; spooial manifestations of the d~ystar's radiant enerbY' He perceives his own thouShts, words, and deed. as beins inseparablo fr~ that one foroe. Xhus he undcrat~nda well the a.dmonition, "Le.t your H(ht shi.ne."

The True ~nd Invisible Rosiorucicn Order

89.

This ty no ~oans implies that he sees no farther. At this point in his developme~t, however, he puya p~rticular attention to mental

pruc t t ce s which substitute for the conception of man~css, held by most peopl~thc fixed and permanent idea th~t ~ll things and experiences are forms taken by the one radiant ellergy of the sun. Thu work of the Lesser ;odept enables hin to realize: thnt the Great Work is indeed the "Operation of the Sun," as the Emerald Tablet declares it to be. The Lesser i_dept' s practice results in a mental attitude which may be put thus,

"One R.)!llity. the S8l:1e yesterday. today. and forever. enters my e7perience as tho radiant energy of the sun. ~nis is tho reul cubstance of ~ body, and of all other things that I L~OW. It is the souroe of overy mode of pewer , t.'1e origir. of every force, known and unknown.

It also is th~ sourc~ of what~ver hes been known 'in past ages. of all kn~led~e existins now, and of all knowledge which is destined to be broucht to liCht in the future. For it is the so~thin~ which takes form eternnlly in every nuuifestation of power and in every expression of lc:lowledge."

Ima~ination is the dir~ct application of this one power. It i. the lMntal activity where~ the will of intellige!lt beings acts diroctly upon tho Great ~~ical ~ent. Just as my pupil actually made a hat by lXntc.l i:ne.ccry, (;ven though her ideo. expr-e s sed itse lf thrOUGh the action of anothc!" per son , so tho Lesser i.dept, ,,,orkins incessantly to perfect his skill, h~s experi(;nce after experience which demonstrates that hit ~\c~t(l.l picture I are r,olds or patterns which dctcr!:line thl: physical forms which nrc t&~en ~ tho One Force.

The Loss~r Adept leorns tr.~t the external world is like the screeD in ~ cine~a theatre. The light is the universal Conscious Energy. The projectiofi !:Inchino is tho self-conscious mind. The lens is attention.

,Th'.l pictures on the film c.re tho work of the Adept's i:n!lgination. What

he seos with r.is mind's eye becomes o.ctualhed through the operation ot nnture's ba~ic laws. In his presence carvels tako place, events happen which ~re inexplicable to the ordinlLry human being; but these are marvels of law. miracles of right ado.pt~tion, mighty works of his creativo ~ination.

The Le:8r.r "~ept, remember. employs no powers which are not usod by all r.Jen. Every h~~n being projects mental images upon the screeD ot environment, by just the process here outlined. Most people, however, make distorted imo.gos. To begin with, tho greator nUDber huve not the least conoeption of the foct that they hovo this power. Their light shines dim. The lene of c.ttention is badly focussed. The piotures are deformed and hideous. Thus their experienoe. oorrespond to their want of skill in soientifio imagination.

The True ~d Invisible kosiorucian Order

90.

lience the work of the Lesser Adept is sur~ed up in the statement:

"In all thinbs, great ar.d s~ll, I see the 3eauty of the Divine Expression." To nake this ::le!'!tal pattern as a su~estiOll to subconsciousness is to set in notion a whole train of subtle activities which result at lost in actual peroeption of the order and beauty behind the surface appearances of' this world. And because beauty and balance, EYmnetry and efficienoy, loveliness and strength, are really inseparable, the cultivation of an eye for true beauty is the best possible way to t18.k8 yaur environoent .~at you want it to be. Perhaps you lack technical training to do the actual work ~hich ~~ll beauti~J your world. But your ~~Dtal pattern, held steadily, will certainly realize itself through

some body t s actions, if not t'lrough your own. Build up a definite, clear ioage of a beautiful world, and thousands of pairs of' hands will set

to work to gi \"8 it physical 6hape and form.

The 6th Sephirah to which this Grade is attributed is named Tiphareth, and, ~s ~aid before, the Hebrew spelling is Th PAR Th.

:!ote t'1:lt the bebi!'U'li~ and end of this word is the letter Tau, correspondin~ to the XXIst Tarot Key, &nd to Adninistrative Intelligence. The Lesser Adept begins y:ith the assu::mtion that every man is a special manifestation of the powers of tha whole univer~e--that a personal lit. is ~erely a particular expression of all the life there is. This i.

wl:st is really !:Ice.nt when man is ce.lled cicroeoSlll, or little co~s. From this point of view, tho life of any man , \";hether he knows it or not, is actually an administr~tion of cosmic law.

\

r!o cooner is this assw::ption made than what is 8'Usgested by the letter Peh , ar.d by the XIYth Tarot Ke~·, follows as a oorollc.ry. If

eTery nan is an ad~i~istrntor of cosr.~c law, if every roan's actions are special expressions, in a particular tL~e and place, of the whole interplay of coscic forces, then surely nO man stands alone. But the false philosophy of oost people, and the false scienco which still dominates .the race consoiousness, assert that he does stand alone. Henoe the Lesser Adept works assiduously to break down the delusion ot separatenes ••

He identifies hiosclf ."i th the cosmic vision typified by the Fool, and in so identifyins himself accepts also the burden implied by the tact ~hat the Fool correFponds to a letter whose name is Aleph, the Ox. The Lcss~r }~ept co~es to perceive that those who really know are aware that they are carrying the burden of manifcst~tion, thet upon them ia laid

the yoke of the la~. True, the yoke is easy, and the burden is light, but it is a reaL responsibility, nevertheless. When you know that to you is entrusted a part of the Great Undertaking. life will have now meaning for you. V~er. you y.now that throuSh the personality labeled with your na:ne, the Eternal Pil~rir:t journeys onward toward the Great Beyond, you will find in the least of your daily exporienoea a so~thing un.u.peoted by most children ot earth.

The Truo and Ievisible Rosicruci~n Order

91.

This knowledge the Lesser Adept has in perfeotion. He know. himself as the personifiod Sun. That is to say, he knOWI th~t 0.11 hi. per-sene I c.ctivitiEls nr-c rer.,lly trl.nSfOrl"llltionl tond trc.nsrnutations of

c on sc Lcusne s s , C.I vlell COS of force. Thus he undorsto.nds lI'hy in the X:Xth Key, corresponding to th~ letter Resh, the sun in the sky has Q hum~ face. On the other hend, he knor.s th~t human personality i.

the fo~ ttrough r.hich the One Forco thet rnnnifosts physically ns solar energy is dt:stined to pc rfeet tho Groat ~'iork. Thus he lOCI why the open sunflowcrs behind the well turn toward the;; two children i.,st(:rd of to the

sun above, for thoy ero not divcrse end scpnrc.te entities, but ~ifferont c.sP'3cts of tho Ono Thing. i'.nd the;; human e speee of th!'.t One 'l'hiIl!; is the lDll.t::.r and ndr.inistr::tor of the lc.ws end forces working through 0.11 the other 'lspects. !:U:!lC'.n conseiousnelll is truly thc Collr.ctivo Intelligence, tho sj'!lthcsia of r.ll thc for!:!1 of eonse Iou snc ss , And sO!llcthiD~ !'IOro thnn

mero synthc;;sis, for h~ lifo is th- aspoot of tho One. ThiIl!; whereby

;rr-the wonderful c.dnptr.tions cre :nr.do. "So thou hrat the glory of the

whole world, t~orcroro let ~ll obscurity floo boro~~ea,ft ~. tho

Ecc~ald Tc.blot 10.1 ••

Tho Doctrine of thc GTf'.de 0.!...1=.~~, 5:5.

Th~ sixth circle on th: Treo of Lifo is ~lso o~llod -Intolligencc of !kdic.t1~ Influenoe, It tond in Hebrew, Hedieting Influenco is ShPO NBDL. 3enco t"ere e.r c 10 doctrinc;s in this Grr.do of LcEsor Adept, dorived frOlll the ten diffcre~t lr.tt~rl in the wordl ThPr~Th c.r.d ShPO NBDL, tho letters Th (T~u) ~r~ P(Pch) oocurinc twioo in th~so thrce words. Tho

doctrines of this Grndo nro.

1. (Th) The r!orld. 1.11 for"" 11 l1rrJ.tction oJf the infinito energy of the Lit'c-por.or:- Tho pril!lCry cause of limitation i. thr 1mcge-!II!llcing pow.;r of t~e;; Universe'.l land. l:.v(.;ry ('ct of' hum::.n icnginntion is rC'llly

!l p':rticul~r cxprn ssion throu!;h n pcr sonc I eca+ r of this imr-go-nr-lc1n& powor of' the Univorso.l lUnd. Bence hUIV.n icr.g;. .r.tion is, in kind, though not in dc gr'c c , th, If'J'I(. r.e th,_ univorsrl imcge.l!!r.ki~ poIYc.r. Th,. world cr.eh r.':n livc.s in is the Ylorlll he he-I fOn:lCd by his !"lent".l il'q~ory. The bottr:r th; be-gas, tho bottr.r the Ylorld. "Better" in thil instanco mor.n., -"The o:lorc ';1"\11y r.grcr.ing with tho fund~Jnontnl 1nr.gory (If the Univorsnl !·!ind." . By IIchool1n; hi-self in the truth thnt ell his person'll nctirltiol r.rc. r.'pccts of tho oosmic procolI, the Lclle;;r Adept ovorooJ:lOs tho illusion ot' !epr.r,..tonell which interfores vith his perlonel tr~.nn1ssion of tho inr.g'-' of tho UniTc;rsnl Hind.

2. (p) The Tower. Thul in th~ Grrde of th~ Lossor J~opt, thero i. cODaidcrl'.blc; \7orlt: in tho wr.y of ovorthrowing erroneous conoeptions. In thc bcginni~,. p".rticul~rly, the bulk of th~ Lesser Adept'. nent~l r.eti~ity is ~ddrossod to the correction of v~rious forml of the error

of scp".rc.tcncu. Ho rofulus to think of ~y r..ct of his ns 'boing sep!!r~to from the nctivity of the One Life-pm/or. By as mnny ingonious dovice.

".8 ho c~.n think of', ho trr.inl himsolf to sc~ thr.t nIl nctivity within

the rnngo of hi. per.onc.l experienco is Q trf'.nsform~tion of enorgy nt work throu&hout the univorso.

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The True end Invisible rtosicruci~ 0rder

92.

~. (A) The Fool. A~ the sixth circle i& also related to ~laoh, the Life-Breath, it is natural that the letter Aleph and Key 0 should

be pr-o-nrncrrt in thc name o~ this c spec+ of the Life-power. Th'.l Lesser Adept seeks a Iway s to olarify hif: vision of ~':hllt lies beyond the hoi!!;hta of present hunun attai~Jents. Abair. and ~gain he re~oncers that PrL~-

c i p L, ic net bound by precedent. Ee works with the specific imllgery

in relatio~ to his ?crsonnl share in the cosr.io process. In 10 doing

he occupies his i~abin~tion a~ost exclusively with the work of pictUTi;~ definite obj~etives, giving practically no thought, at this point, to the cOl!sideration of ways and meB.!la.

4. (R) The Sun. In the Gr~de of Les~er Adept, furthermore. the d oc er-t nc of rcr;enc:-e.tion i B cmpha s I zed. The wsser Adept takes a vow to bcco~e "more thnn man." Ee ai~s to becone a new cruature, literal~ :l now f'pecios of c!"r.anism on this planet. ae icr.o_ws that oth6rs have done t:',is, and socks to do it hil::l!elf. He r'.r.Jces hiI:!self fa=lilia.r with their attainment~, nr.d aspires to like eh~;cs in his o~ organism.

1';',us, in ccr-enonac Ls of this Grade, there is always a drar.a.tic representation of the New Birth.

5. (Sh) The Judpnent. The ~I]W' Birth le6.ds into a new lifoe7.pcrience. This it d~ly apprehended i~ =~er~ teachings about tho fourth di~cnsion, as it is more cloerly indicated in tho Oriental t(;Dc~,i'1[;s e:.r-out trtC; cnlir,htellIn.ent tha.t follO'lfs Toba prectice. ~obody can tell fll,other vf.1c.t this exper-Ience is, but those who have enjO'jcd

it ;::t).y L-:dicatc th} fact to each other by !!:Cans of various symbols.

The c:.t::l1'ole w1.11 be l:1ennin(;less, hencver , to those ..mo have not had

the r·xpcricneo. Thus in ~h'c Gr'lce of Los:ler J...d<:pt emphasis is placed upon th,_ f~.ct thr.t only br first-hs.nd cxr-er-i.encc ~obg beyond the limi ta of humcn nhilosoph:l restinr upon a sense be sf s , r-ay enlighton.':Ier.t bo t;a.incd. T'.i:; oxpcr-Lc ncc includeo censc toue i=orto.lity.

6. (0) ~e Devil. The Lesser Adept is also taught that every aa-

'pect o~ evil presontinc itself to hucnn consoiousness is the raw ~aterial for tru;:-.srrutatioD into a bellutiful re~lt. Behir.d all "PP·:la.rances. whatever they tlD:f be. there is thc operc.tio:l of a rorfoct I..E.w having Beauty

for its fvun~ntion. If ~c lee u£line8l, it is boccuse wo do not soe aright. This does r.ot r.cnn that wo deny the Dctua.l existence of rela.tive ovils.

nor that we s'".c.ll not do all in our power to renedy thelll. But the Lasser }A~pt, instca~ o~ beine fri~htencd and parllly~od by appearances of evil, looks upon themal! nc;cossD.ry pha so e of th6 eo:s:-..ic prcec ss , He seea theD

r.s proceed in.: from the Om, Sourco. just as :::uch as the thinr,s which

cppccr to be Good, ;'/hat he is ttluGht, and T/hllt ho prllctices continually.

is the tr::.r.sfor:xtion of apparent evils into evident Goods. by tho opera.tiOD of the powor of mo~tnl tm~er,y.

7. (N) ;)Q!!th. Tho Losnr Adept, hllvinc pnued through tho

path of tho letter Nunon his wny to the sixth Grade, knows 'Very well

that. th~ frct of phYGicnl death 1s inovit~blc, neco.snry, and beneficent. Ho Imows why physical bodies dio. He knOWI that the death of' the physical

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Tlw True nnd Invisible Ro:;1cruoi:m O:-der

93.

body is not t~c end of p~:-sonal existc~eo. H6 knows th~t the experience of physical death is necessnry until we leurn how to build tt~ kind of organis::: "':not •. ill re';uin its f'or-n on th·,; physical p lnne just so Ions

~s we ~ish to usc it. He knor.s, too, that this ability ~nd knowledge cr'_rry with the!:! the kn01l'lcdbe and ability to instar.tly disintegrate the physical forc. Eo is naster of death.

8. (3) The ~'b1ei,~ This ~Qtery is ~xercisec fro~ the vanta be CrouDc of s e If'<con sc i.ou s-ic e s , r epr c sent cd in T!lro'; 'b-J the lligician. The Lesser ~cpt is a conscious transfor!:le:- of his enviro~~~t by means of r.c-:tal i::ar:-ery. He dcliocr~tely plans his const1"11ctions. He arranGel thc variou:: combinotio::s of fore"'s which r.!!.l=e up his surroundingl. He does so as the ir..strur.lcnt of !l pewer higher th:ln himsel!'. for at this poLTlt he is not yet cO::lpletely idcntifie<! with that ?ower.

9. (D) The E~rress. In Q!l~listic psychology, the sixth circle on tr.~ True of Life is !It":ributcd to ItlaGination, hence we are not S'Urpri~ed to fi1,d that the lctt(.r Daleth and Key III are rel6.ted to the doctri:-:es of this Grade. The· Loeser Mept dcliber~tcl:r r.o.nipulatcs hil nentD.I b::.!;ery. By apFl:"i!"_~ the law th~t GUt:-zo!lscious""lo!S is alwt'·YI a.ncnablc to Eur;Gcttion, he fir.ds out for hir:lEelf that no man or WOI:l8l1 need be dor::i!l:ltcd b~' subconscious ir.latjery. On the contrfll"J', due skill

in tho ~~nipul:ltion of the Life-por.er 8.S it flow! tr~ou~h UI enable I UI to con~rol. ~odiry, and altoeether alter our mental ir.aGes. This il

~ot a r.at":~r fo~ :l~gu~cnt. It is a ~~ttur ror expcr~ent. Uoet people c.r3 t":c victi~s of thoir subccnsc Lous baginoti't'o nctivities. The Lesser ndopt l~arns to ~ the c~stor of these powers.

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10. (L) Justice. "E~lilibriUr:l is the bnais or the Grent Work."

Tj',it :l:-.zie:.t occult dcc cr Ine is p!lrticularly e:~rha!it{'d in the Grnde of Lesser rnept. In learni~ to control re~ntal inaGerJ. he cor.tinually appliee the rule t":ot arrJ !:lodific~tion of the mind nay be o't"eroone by ~xercid~ its oppo::ite. lhus he !!cver Iltter.:pts to suppress a nesative st::.":e of r.i!ld. I:lstead of tr.is he uses intellisence to di scover i tl positive I)pposite, a!'td c'-11ti't'ates that opposito state. The whole thing is eurred up in th", tel1.chine:: "Overcome e v i 1 with good." Thus the final wer-k of tho LeHer i..dept has to do with the establislur.ent of poise and balar:ce in his own oOllsciousness, and the oar.ifes";ation of his hithest conceptions of justice in his conduot.

Besir.r:ins with the assumption that he is an adr..in1strator of comio law (Th). th\. v,sser Adept wor:~s at first ror 1501::8 til!!e at uprooting and destroyiIlb the vc..rious forr-.s of t!le orror or separateness (P). By the exorcice of ir~ginatior., he cultivutes vision, and mentally identifiol h1r.lself , .. .-it!'! the Ono Life-pOI';er (,,). This practice clenrl away varioul r::ental, c-:otione.l, and physical obstructions, ~.nd produces in hin the ohange ~hich is technic&lly tc~r.od regc~erQtion (R).. ThUI he arrivel

at last at a point whero what was lit first an assur.-.ption becom"l IUl

uctual experience. &J rcpo&ted oxper1mQntl ho ~QI demonctr~ted to him-

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The Tl"UO o.nd Invisible Rosioruci~:n Order

94.

80 If thr.t ho is cotu:llly ndminilltering the lo.",s of the universo, tha.t t.hr ough hil:: er-e plrying the forcos "l7hich rcr.lly determine the forma

c asumcd by his onvironment (Th). .·.fter hcving mr.do this demonstrntion, he 1:5 rc~.dy to proceed to thc noxt G!"".de.

Fivo p~ths lond upl"7tlrd frCJr.1 th" Gr.~.de of Lesser .-dept to highor Grr.des, but rt this stege of his progrcSll, only one is open, r.nd th".t or.nnot be trr:vers()d until one thrt cores boforo it ht".s been pr.uod.

Tho Gr'de of Greater .~ept, &.:5.

This Grrde co~re~ponds to th' fifth circl~ on the Treo of Life, r.nd thus to the occult I:lOWlings of thc number' 5, ;/hich becr.usc it is the middle number be~oen lend 9, or tho beginning r~d completion of tho nwnorc.l series of digits, signifies c.dr.pt"'tion, mcdintion, moans, tho instrumont~lity which cr,rrics energy into I:lrnifcst~tion r-.s form, etc.

~s prcpc~c.tion for qhc.t is to fo11~, consider the cenninss of tho nu.'Ubor 5. Herc is tho brief ffIr'. .... .r.f givon in my .loll'\lysis of To-rot:

If1:)di~tion (b·;,or-.uso 5 is the middlo numbrT botwoon 1, Beginn~, nnd 9, Complotio~), rd-:ptr.tion, menns, rgoncy, r.ctivity, procolI, r.nd tho like. 5 is the dyn".I!liS LrT1, procoeding from the nbstrrct Ordor typified by 4. 5 is th:.: number of vors".tility, boor.use it shows tho ch::.ngin~ ospects of the One tr .• , inspiring fc".r in tho;) ignorr.nt, p,=rooivod by tho mntcriclist rs being mere relentloss strcn&th, but undorstood by the wiso ~.I undevir.ting justico. TIli. Ono lr..w is the root of r.ll operc.tionll of tho Lifo-poo.1cr, ~.nd is t~croforo or.lled R~.dionl Intelligence. Tho root-oonsoiousnels expresscd through h~oll pcrson~11ty is this One IF .... of mcdir.tion or r.daptntion. " •. 11 things 'U"u from Ono

by the modir.tion ef Cno, r..ll things hr.vo their birth from thil Ono Th~ by r.d:lpto.t1on."

Some of -y render, I hope, will by now h~ve begun to see what 1s the re~.l purpose of ROlicruci!'.n initi'1.tion. Som .. gUnner, (!t le~st, of 1ts true lignificnnce, lIome re~liz~tion of its object, wl11 by now have he en received. It ~ill now begin to be understood th~t the object in view is not, by ~ me~ns, ner in "nj" eense , to gr.in cert~.in pe rerl, but to re!1.lbe t~".t they cre p~rt or one's own true being •• ~d further, one other purpose of esoteric tec.ching r.r.d prrctio. 1a to brint; the r.spirr..nt to the point where he know •• from h~ving set hil feet upon it, how rugsed r~d drngeroul is the path thnt :-.11 III\Ilt trr.vel on the finy of Return.

Somettmel the objeotion i. ronde thct ocoult Icleno. hn. too little love in it--thnt it 11 too intelleotu'\l. I hope I h~ve been cble to keep thea. pc.gea free from 1IIf".1I'ic1sh sentimentr lity. But surely love hn. not been left out.

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The True and Invisible Rosicrucian Order

95.

Vfuat ie love? Ie it a tickling sensation somowhere around the fifth Tib? Is it an e~otional compensation for what we miss because we have been too selfish to dare to live? !la, love is the gift of

one's all to the service of life. It is not merely a tru'ob in a speaker'_ voico, brinbing tears to the eyes of his hearers. Nor is it a rhythm and cadence in his words which makes the heart beat faster for a moment.

Leve has its roots in feeling, but it is a barren fig-tree unless it

brL'"lg forth the fruit of action. action d ezae.nd e skill and trainir~.

You cannot f<:'E:l your '1ay into the Kingdo:t of God. There is no substitute for the. a{;ony--for agony it often is--of training.

?by does a mother love her child so dearly? For the pains it cost her. ;':hy does an artist love his work? For the sufferings of cind and body that brou~ht it to cOl':'pletion. \ihy doee a tr~chty streQll1 of love flow 'I1ithout ceasing fro::! the iluart of Life to us? i'fhy e Lse but that the One Life sufftrs ~ith, and throurh, and because of us? He who refuse. to drink the cup of pain is ur£it for love, knows not what love oeana.

bri~gs a s=ile of pity to the lips of Those Who ~lOW. For !hey, the Builders, ha~e leaTned how ~ny years and lives aro spent in futile quest 'by the soft senti.:lcnt:llict ",.ho rsfuses to &0 through the gate of pain.

Euch studies as these may sorvo to give UB· an ins~ht into the esuse s of Their sufferin1;. Thus .... e. \7i11 a\7!lko!l to the wonder of Thoir love. Evt:'ry !.:aster a!' i'/isdol:l has gone this way before us. Not one ot those who have 6.tto.incd the hoights 01" literation but has first passed throu~h tho ,-alley of tho shadow of d(·s.th--the death of the old, false. deluded notion of ir.dopondent porsonality. liot one but has endured the torments of ~ind and body ~hich attend the early staces of tho Path.

,

Wo rebare! these f.!&.sters with rEverence. Few of us, however. realize that Their own explicit declaratio~ that They arc ade~ts of the Patunjall School means thnt in one of Their formcr incarnations They

beuan the very kind of work which is described in this hook. De~an it. and c crrt Lnucd to thE> end, to tho glorious end of bein(, fit for service. ot being consciously icrnortal, of h6vin~ p~Ker to renew Th~ p~sicnl bodies ~omcnt by r.ol:lcnt, so that through th~ long centuries they might hold alott the torch fOl' wnyfarers tOilin; up the narrow Prath. Once They were 11 ..... deluded by the scnse of soparatenoss, filled with petty jealousies and place-seekinr,s, thirsting for the joye of this world, and hoping for ~ oxtra-special crown in the world to come. But a day came when They

heard ~h~ call, and when They had set Their feet upon the Way. They

turned not baok.

The Path of Roturn throuGh tho Grades of the True and Invisible Rosicrucian Ordor ie essentially the way, or ~thod. which the Chine •• teachor, Lao-Tzo. called Tao. ooncer~ which he wrote.

"The path of rao is backward. The oharaoteristio of rao 1.

~he nnle ~nd Invi~ible Rosicrucian Oreer

~entlenos~. Everything in the universe comes from existence, and existor-co f:-oc non-existenoe."

The n~e of this tr~ce-sentcnce chapter in th~ T~o-Teh-Kin5 1s "P.e~i~in:. ~ork," and it ~y see~ strange for ~e to quote it after I have seid so ~ch about the in?ortance of action. But to resign work is ~ot to cease fror! nction. Look closely e.t tr.1s verb "ro:;ign." We have all bec~ signin~ our n~es to our wor~. and it not infrequently h~~pe~s t~at t~o signature is ,-ore pro~inent than the work its~lf. TIe hc..e to cr e sc t!1is flar.boyant personal signature, and leun hew to let our ,",ork t.0Co::JC so perfect an e:o:prossion of tho:! One Artist that it "rill, so to :lay, sign itself.

For since evc~rthing co.ces fro= existence, and existence fr~ nonexistence, the true sourco of all cction must be the u~~ifested Light. If 'P:'Eo 1'\"ould be in hunony with cosmo rhythI:ts, then, i: it net about tilDe for us to stop scribbli~ our n~cs on the onstcrpiecoB of lifo, like travelers ~ho scratch their silly cognaoens on the walls of BOce ancieDt te::lpleT

This is +.he idea behind the first of the ~.10 pc~hs whioh lead to the Gr~do of Greater ,·,dopt. It is the path of the !c.tter Mem, and of the IlItr. Tarot "ey. Cocsidcr w~at is said of this letter ~ the Book of Tcker.u

"":',hso:-b t~ysolf in t.'1is ~eat Sea of the Waters of Life. Di..,. deep in it Q,til t~ou hnst lo~t thYEelf. An~ havi~~ lost thysnlf, thou shell t fb~ thy So It a&nin. ::.:-:c be one with :tIC. thy Lord and Ki."lg.

"!hus shalt thou l~arn the secret of the restoration of the A~ '~to Ris throne.

"J...nd in the path of Stability shall r:t:I Jcr.O'Ifledge of the roots ot BeinG be ur,itcd to the glorious Spl~ndor of the Perfect Knawled&e whioh is 6r,tnblis~9d in the r~rror of tho olear waters of Hod. For when the ~Jrfac~ of t~OtC waters is disturbed by no slibhtest ripple of thou~t. then s~ll the glo~y of =y Self, which is t~ true Self, be mirrored unto tilco.·

Th ... se ~70rdlS convey the ISccrut of the path of ~lom, the first to be trav~re~d in reachinc tho G~ade of Greator Ad~pt. It is the path ot resir,nir.; t~e work dono throu~h your personali~'. Tnus it is the path of total extinction of t:l<:l illusive porsonal solt.

n~w wo dru&d to take itl Haw reluotantly we set foot upon itl

The True &~d Invisible Rosicruci~ Order

97

Yet we fear to lose what is rc~lly nothing. ~ delusion like that described in an Eastern tale ~es us believe that we are rich in personal possessions, when tho truth is thut the treasure-chest contains nothing but n handful of dead leaves. But there comes a day when the truth flashes like libhtning in the ~ind. Then it becomes evident that all this tclk of "sacrifice" is so ~ch ceaningless noise. Literally and explicitly, the aspirant is called upon to give up nothtng. But moat people hold faEt to this nonentity as if it were a pearl of great price.

\Tho is the King who I:"Ust be restored to His throne! He is the true Self, standing patiently wnitin; at the door, and knocking gently for admission. But the cl~~or of a ~ltitude of anarchistic cells. shouting ~Adly, "The voice of the people is the voice of Godl" drowns the still sm~ll Voice, and the Str~er-King ~st wait out~ide. He could force

Bis way i~. He could still ~~e cob. Be could c~and their silence

a~ even hush them forever. beoaase His is the Life-power whereon the,y depend for everything. But Ee stands and waits until the,. remember,

until they:wake from their insane dream of separateness.

The path of the letter !.!em leads upward from Bod. the eighth Sephirah. to Geburah. the fifth. It begins in expectation, in an eager, long, look upward toward the Source of life. This is expressed in the statencnt. "I look forward with confidence to the perfect realization

of the Eternal ~plendor of the Limitless Light.· Our lips say it now. IThen our hearts begin to whisper it. we shall ~nter gladly upon the path of surrender.

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Now we stand hesitant at the portal. because w" have some doubts

of the undeTiating justice which is at the upper e~d of this path. We ourselves are just. Yee. nost of us are sure of thatl But we doubt the justice of Our neiGhbors. One of the cain reasons why we find it so

hard to give up the illusion of personal free will, so difficult to .overcome the sense of separate personality, is that we feel subeonsciousl, that to do 80 is to remove even the shadow of an excuse for hold1n&

other people responsible for the seeming evils which are done through them.

Yet this Toas the ~i~ Which was in the Uaster Jesus, as it hai been in evory other l!llSter of Wisdom. "Judge not" is the ad!:!onitioD at them all. It tmplies, "Do not presume to fix the measure of another's responsibility." "hll the world's law, all the world's oustoms, all

the habits of unnumbered lifetimes. pull against us when we try to atop judging ou~ noighbors.

But Jesus, like other great teachers, oame with the message that the hUMan personality oririnates nothing, that tho Primal Will is the Oft~ real Will, that men m~y become wide-open channels of that Will. once

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