MASTER

MONOGRAPH

ROSICRUCIAN ORDER
AMORC

INITIATE SECTION
Degree 1 Nos. 1–3
Know thyself, and thou shalt
know the universe and the gods.

©2011, Supreme Grand Lodge of the Ancient & Mystical Order Rosæ Crucis. 030
Published by the Grand Lodge of the English Language Jurisdiction, AMORC, Inc. 1011
 First Degree No. 1

CONCURRENCE

This introductory monograph to the First Degree is devoted to a text that

makes a plea in favor of a reconciliation between science and mysticism. The
eminent physicist Jean E. Charon is one of the most convinced defenders of this
reconciliation. In his work L’Esprit, cet inconnu (The Unknown Spirit), he devotes
nearly a chapter to the ties that must unite scientists and mystics in their researches
into the unknown. To help you understand his words more fully, we should specify
that the word spirit, as employed by Charon, has the meaning of “consciousness.”
Although physics is without doubt the most qualified to throw light on
metaphysical problems, physicists, for their part, have refused for nearly
three centuries to allow metaphysics to enter their language and field
of experience, acting as if these matters were unworthy of “scientific”
knowledge, or as if these questions forming the subject of metaphysics
were not, ultimately, those to which humans most eagerly wish to obtain
some kind of answer . . . . We may ask first of all whether the principal
themes of metaphysics have some connection with the problems studied
in physics. Are traditional subjects of metaphysical investigation—such
as the existence of the external world, substance and form, the problem of
life and death, the soul and the body, the problem of a Supreme Being—
suitable for fitting into the field of research in physics? The reply to this
question will be affirmative or negative depending on whether one agrees
to consider the analysis of spirit as a subject to be studied by physics. The
problem of the nature and the mechanisms of spirit is in fact, without any
doubt, the central problem of all metaphysics, from which are derived all
the other objects of reflection (knowledge, life, death, matter, Divinity).
Thus, physics and metaphysics are two complementary disciplines
charged with augmenting our knowledge of the universe if, and only if,
matter and spirit are inseparable in the methods of research and in the
languages of these two branches of knowledge.
How may we reasonably refuse to allow physics to make progress by
means of an analysis of both matter and spirit? Once the investigations
of physicists turn toward the smallest or the greatest, toward those
mysterious particles forming the essence of matter, or toward our
universe as a whole, then the words of St. Augustine become ever more
(continued on page 12)
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Rosicrucian Order AMORC Initiate Section
Degree 1 Number 1

Dear Fratres and Sorores,

The First Temple Degree, due to the subjects it discusses, presents an
undeniably scientific character. Too often mystics tend to show no interest
in the efforts made by scientists to pierce the mysteries of humanity, nature,
and the universe. On the other hand, we cannot deny that a large number of
scientists feel obliged to ridicule the precepts of mystical philosophy. From a
Rosicrucian point of view, such extreme attitudes are negative, for they oppose
the law of the golden mean. Therefore, as an introduction to this degree, we
wish to present you with a text that explains why science and mysticism are
not in opposition to one another. This text was written by Ralph M. Lewis,
who was Imperator of our Order from 1939 to 1987. Reading it will provide a
fine preparation for the subjects you are about to study.
* * *
The greatest and most progressive scientists admit that their discoveries
are based on intuition. And as the genuine Masters of mysticism emphasize,
Cosmic Illumination becomes fruitful only when it is put to good use and
invested in physical knowledge. Scientific exploration of the outer and material
universe and that of the inner and spiritual universe constitute two aspects of
a fundamental human propensity. All rivalry and hostility between them are
deplorable, useless, and we feel, temporary. To prove this fact, we shall first
of all examine the relations that have existed in the past between science and
mysticism. We shall then compare the methods and personal characteristics of
the true scientist and those of the genuine mystic, and finally we shall explore
the psychological reasons for the present conflict and the future reconciliation.
In the distant past, there was evidently no conflict between sacred
and material knowledge. The priests in charge of the Egyptian Mystery
Schools were also masters of social science. They were scribes, historians,
mathematicians, astronomers, geometricians, architects, physicians, and
surgeons. In ancient Greece, Pythagoras was a master of mysticism. His school
acquired such renown that, in our day, it still remains the model of the mystical
movement perpetuated by AMORC. He was also a scientist in the full meaning
of the term. The geometrical theorem which bears his name still
puzzles many students, and his contribution to the theory of
solids, to music and numbers is also important.

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In the Middle Ages, Western science sank into a profound decline. It is

interesting to note that the only valuable work in this period was that done by
alchemists. This much-libeled group of people had the mystical aim of physical
and moral transmutation. However, their researches subsequently led to the
building of the foundations of chemistry and of many crafts and professions
such as ceramics and medicine.
In more recent times, Descartes, inventor of analytical geometry, was
profoundly interested in the concept of being. His maxim Cogito, ergo sum (“I
think, therefore I am”) reveals the mystical philosopher in him. As for Newton,
founder of modern physics, he considered the spiritual realm to be more
important than all of his scientific achievements, even though his researches
had inclined him more toward the study of the Bible than toward any mystical
adventure. Baron Leibnitz, German contemporary of Newton and inventor
of calculus, was an eminent mystical philosopher as well as a great diplomat
and scholar. In the eighteenth century, Emmanuel Kant, metaphysician and
philosopher, made a name for himself in science by a theory about the way
our solar system was formed. His ideas are today still considered by many
astronomers to be fundamentally sound. Among the scientists of the twentieth
century the greatest—such as Einstein, Jeans, Eddington, Heisenberg, and
Schrödinger—show a profound reverence for the mysteries of life, and a good
many of them resolutely demonstrate a mystical attitude.
These few examples show that science and mysticism have often
been advanced by the same individuals. In determining the origins of the
present conflict, it must first be remembered that not all branches of science
are involved. Few people would dare claim that a quarrel exists between
mysticism and such sciences as archaeology, history, law, or philosophy. But
for most of them, these sciences do not represent Science with a capital “S.”
They think rather that Science refers to the whole of the natural sciences, the
application of which has brought about modern industries and comforts, but
also, unfortunately, armaments.
The rise of science and modern technology started in fact at the end of the
Middle Ages. Why then have the Middle Ages commonly been considered to
be an era of darkness and ignorance? Namely because human
thought was enslaved at that time. Science was compelled
to serve theology. Scientists were not free to carry out their

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Rosicrucian Order AMORC Initiate Section
Degree 1 Number 1

researches. They had to conform to the ancient biblical postulates, narrowly and
literally interpreted by the Church. Long before, in the civilization of ancient
Greece, human knowledge had made great strides forward because its scientific
philosophers had based their ideas on their personal thoughts even though,
in doing so, they had to take great risks. Socrates, one of the greatest Greek
thinkers, was executed for “activities against Athens.” Thus it must be admitted
that, even in the finest days of the Greek culture, the progress of that civilization
was shackled by a trend of thought that based human research on a passive
process—the observation of nature without any help beyond that of the senses.
The rapid development of modern civilization is due to new tools and
methods. Such tools and methods were found when the scientists descended
from their ivory towers and formed an alliance with engineers and artisans.
They jointly invented and manufactured such instruments as the microscope
and the telescope—instruments which considerably broadened their field of
vision and therefore of research. Scientists no longer contented themselves with
spontaneously and confusedly recording the phenomena offered by nature.
Rather, they made systematic experiments—that is to say, they put questions
to nature—a method in which accidental and foreign influences were reduced.
The discoveries of any scientist could thus be repeated and verified or refuted
by others. Eventually, with the aid of the Rosicrucian mystic Sir Francis
Bacon, there was established a standard procedure in which was concealed a
philosophy of science.
Generally speaking, scientists start their researches from the observation
of poorly understood natural phenomena and from the study of all relevant
literature. They then establish and undertake a sufficient number of experiments
to arrive at uniform and average results, taking into account inevitable errors.
On analyzing all the results obtained when one of the factors in the experiment
is progressively changed, a relationship is found and expressed in the simplest
mathematical form that is consistent with knowledge previously acquired.
Such a mathematical relationship becomes a natural law if it is duly confirmed
later. After having accumulated a certain number of these laws, scientists try
to discover the links uniting them, combining them into theories that are more
and more general. The ultimate ideal is to establish a single
fundamental law, starting from which all observable facts of the
physical world may be derived.

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Rosicrucian Order AMORC Initiate Section
Degree 1 Number 1

Before a hypothesis or theory is accepted as law, it is put to the test, and new
results not previously obtained are sought. If these tests confirm it, the theory
shows itself to be well founded. In this sense, even a law verified by thousands
of experiments must be abandoned, or at least modified and ameliorated,
if a single contradictory fact appears. It thus came about, for example, that
a revolutionary change in laws which were thought to be well established
occurred when Marie and Pierre Curie discovered radium and demonstrated,
in agreement with some long-derided statements of the alchemists, that atoms
were transmutable.
Why does science strive to discover the simplest relationship uniting all
known facts and why does it seek a fundamental formula unifying all physical
laws? Because, deep down, it is convinced of the simplicity, stability, and unity
of all nature. In this regard science agrees with the mystical belief in a cosmic
order rather than an absurd chaos.
Our description of the scientific method helps us to understand what type
of person is the true scientist: one who is animated by an insatiable curiosity.
Their thirst for knowledge allows scientists to endure long years of work
without apparent results while depriving themselves of material comforts
that a commercial application of their talents would afford them. They are
scrupulously honest and will never allow a questionable experiment to serve
as the basis of some spectacular pretension. They love and demand liberty—
the liberty of access to results obtained by their predecessors and the liberty to
divulge their own discoveries in such a way that the universal community of
scientists may solve problems too vast for a single individual.
Creative scientists use various faculties of the mind. They start by
concentrating on experimental facts not yet understood. Then they meditate on
discoveries made by themselves or by others without paying too much attention
to accidental irregularities. This shows that the best scientists are those who
know how to relax and meditate passively and wait for cosmic inspiration—
that flash of intuition so necessary to every important advancement of science.
True mystics likewise start their researches with an unquenchable thirst for
knowledge. They too want to simplify and unify the disconcerting
multiplicity of experiences. They too strive to advance toward a
final unity, although the object of their researches differs from
that of materialist scientists. They are principally concerned with
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Degree 1 Number 1

the inner world of consciousness rather than the outer realm of matter. They
maintain that consciousness is fundamental, and without it we could not have
knowledge of the outer world.
Another basis of the mystic’s personal experience is his or her own
body which, for the mystic, is of more importance than the external world
of physicists, in that the physical sense organs are the only avenues through
which this external world can be perceived by the consciousness. Mystics
therefore recognize the existence of a close relationship between body and
consciousness, and they make it an object of research.
However, they know that the consciousness is not entirely enslaved by the
body. Thus, their experiments often concern the power enabling consciousness
to act outside the body. Mystics also study the influence that other people’s
consciousnesses and bodies may have on themselves and on their surroundings.
Finally, they arrive at the fundamental unity formed by the consciousness of all
beings between themselves and the Supreme and Omnipresent Consciousness
of the universe. As a guide in their personal research, they study the
accumulated wisdom of the ages, just as scientists study previously available
methods and facts before undertaking any experimentation.
To make progress in their endeavors mystics likewise need perseverance
and sincerity. They must be capable of concentrating on their work, of
contemplating the results obtained, and of meditating to prepare the way for
the intuition and inspiration that impel their progress toward illumination. And,
like mystical scientists, scientific mystics feel that their work progresses better
in an atmosphere of freedom of thought and of open access to the teaching of
wisdom, unhindered by political or religious despotism.
In only one respect does the inner work of mystics differ from that of
scientists: in science an experiment of the mechanical type may be repeated
endlessly and, while each test may yield slightly different results, the average
of a large number gives a trend that is verifiable by any other person. An
inner experiment, while absolutely convincing for the person experiencing
it, cannot be repeated at will, even by the same person, as the state of
consciousness changes and is not subject to mechanical control.
Despite this particular character of the mystical experience, the
history of thousands of years shows that all the great mystics,
throughout widely differing cultures, are in essential agreement.
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Rosicrucian Order AMORC Initiate Section
Degree 1 Number 1

Apart from this intrinsic difference between the impersonal character and
relative uniformity of matter and the differentiation of consciousness due to
individuality, we may state that true scientists and genuine mystics are people
with similar characteristics and aspirations.
It is not by accident that so many mystics have been great scientists and so
many scientists have been great mystics. Why is there then such an undeniable
and obvious antagonism between science and mysticism? Why the bitterness,
scorn, and personal hatred that many scientists and supposed scientists heap
upon those who dare to defend mystical research or the possible existence of
the immaterial? Materialist antagonism is directed not only against mysticism,
but also against scientists engaged in reasonable and serious research on facts
running counter to the known laws of the material world.
Take, for example, the societies for psychic research in England and
the United States. Around the middle of the nineteenth century, a group of
serious and well-educated men and women decided to undertake the study
of numerous accounts regarding unexplained phenomena such as telepathy,
clairvoyance, apparitions of the dead to their loved ones, etc. They also decided
to extend their researches to haunted houses and spiritualistic and mediumistic
communications. By a systematic accumulation of facts, careful crosschecking
of witnesses and attentive experimentation, in conditions offering all possibility
of control, these researchers hoped to sift out any fantastic stories and frauds
so as to eliminate them from a recording of verifiable facts. Their objective
attitude and the safeguards with which they surrounded themselves would
have done honor to any law court, but do you think that they were recognized
by mainstream science? Far from it! When they were not overwhelmed with
ridicule, they were completely ignored! The primary reason given for the
rejection of all the accumulated evidence was that none of these extraordinary
cases could be repeated at will in the laboratory.
To refute this argument, Professor J. B. Rhine of Duke University decided,
many years ago, to probe the matter of extrasensory perception by employing
the methods of modern science itself—that is to say, by close statistical
examination of a series of simple standardized experiments repeated many
times. It is a well-known fact that hundreds of thousands of tests
were carried out at Duke and other universities with the most
rigorous personnel and mechanical safeguards. For all impartial
students, these experiments proved that many individuals
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Degree 1 Number 1

were able to guess which cards other people held hidden at a distance with a
percentage of success greater than could be explained by chance alone or by
any other material theory now imaginable.
Yet the world of science as a body was not in the least impressed. The
personal integrity of Rhine and his assistants was attacked and then his methods
of observation were disputed. When it was seen that his scientific worth and
that of his colleagues did not allow defamation, it was his statistical evaluation
that was ridiculed. However, this evaluation had been corroborated by some
of the most eminent mathematicians. After more than twenty years devoted to
careful experimentation and to refuting incessant attack and calumny, what had
Rhine and his associates been able to achieve? At the very most, they had made
a small scratch in the granite of preconceived ideas!
This refusal to see or hear, this personal defamation, has nothing in
common with the caution and objectivity of true science. Such an attitude
shows every appearance of an irrational aversion! And the very bitterness of
this aversion gives us the explanation of its origin. It is a manifestation of fear,
of insecurity. Is there anything whatsoever in mysticism to arouse suspicion
and fear in scientists? What could there be to fear for those who truly search
for the truth? Scientists worthy of the name would distrust anything that could
drag the world back to the Dark Ages and should put no obstacles in the way
of liberty of thought and research.
Such fears might be considered as unfounded in such enlightened times
as these. However, authoritarian governments interrupt the free flow of
scientific communications and distort theories and experiments to adapt
them to their perverted ideologies. We should remember that in certain parts
of the United States the teaching of the theory of evolution is forbidden by
law. Such laws could become a lever denying all teaching relating to science.
We must recognize that scientists have a right to fear and oppose all negative
interference on the part of marginal groups, and that eternal vigilance is the
price of liberty. In fact, true mystics should likewise take part in this conflict,
because they too must defend liberty of thought against all extremist theories
expressed by religious, political, or scientific fanatics.
Yet when some scientists utter outcries against someone—
whether a mystic, a religionist, or an associate researcher—because
he or she does not subscribe to their strictly mechanical
interpretation of life and consciousness, they go beyond the
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Rosicrucian Order AMORC Initiate Section
Degree 1 Number 1

limits of all reason and logic. Psychoanalysis explains that if a person’s

aversions and fears seem irrational and illogical, it is because they are rooted
in that person’s own personality; such an individual fears that his or her
inadequacies and personal illusions might be revealed. Putting it bluntly, this
person has a bad conscience. This applies to a group of intolerant scientists as
well as to a particular individual. To discover the reasons for this situation, we
must go back to the beginnings of modern science.
In those early days in the vast world of astronomy, in the smaller world of
mechanics, and later in that of hydraulics, optics, and electricity, everything
seemed to advance with the predictable precision of clockwork. Little by little,
physicists came to consider the world as being measurable like a gigantic
machine. It is true that Newton himself and most of the authors of the new
science of physics were people of religious disposition and firm believers in God.
However, they thought of God as a sort of supreme watchmaker who conceived,
constructed, and wound up the universe, then left it going in accordance with His
original plans. At the very best He could prevent it from going wrong. God could
not and did not want to hinder natural law, for that would have been a denial of
His original wisdom. This concept of Divinity, called deism, is rather primitive
and unworthy of a mature and well-informed person. Even more inexact is the
idea that represents the Divine as a jealous and vengeful despot, which is instilled
into many children by old-fashioned parents and instructors.
Consequently, many scientists who cannot find an image of the Supreme
Being compatible with the immutable laws of nature abandon all belief in the
Divine and become atheistic materialists. But this does not make the world
more comprehensible. Materialism, any more than deism, cannot explain life,
consciousness, and the free will of human beings. Of course, materialists claim
that everything is quite simple. Life, they say, is simply a chemical accident;
the living cell, a catalyst that perpetuates itself; the desires and fears of living
beings, electrochemical polarities. As for the discrimination and adaptation to
the environment manifested by plants and animals, such result automatically
from the survival of the best-adapted species during many eons of evolution.
All these theories are well known. Yet do the authors of such theories
consciously believe them in the depths of their hearts? What do they make
of altruistic love? What do they make of the pure quest for
knowledge, to which many of these cynical and materialist
scientists dedicate their own lives? An irrepressible inner voice
tells them that a flaw exists in the ramparts of their materialistic
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Rosicrucian Order AMORC Initiate Section
Degree 1 Number 1

fortress and that they are avoiding the fundamental problems of existence. This
voice makes them ill at ease, fearful, and bitter.
Mysticism has as much need of science as science has need of mysticism,
for these two areas of inquiry complement each other. It is fitting that all
sincere mystics work for peace in these two areas of knowledge and never
allow themselves to be drawn into mutual bitterness. Mystics who allow
themselves to have an irrational aversion towards science show a secret fear of
the material world, just as some scientists show a secret fear of the soul.
As we have already said, every important advance in science requires
inspiration. Also, we must not forget that mystical fulfillment profits the
individual only if its fruits are put to work here and now in the material world.
No one can work effectively in this world without the worldly knowledge called
science. It is for this reason that a mystery school such as AMORC devotes its
efforts to the teaching of subjects both physical and metaphysical at one and
the same time. Scientists and mystics may quarrel, but science and mysticism
are not enemies. They complement each other and strive, each in their own
way, to overcome ignorance, superstition, and fear. Jointly, they help humanity
understand the harmony and unity of the universe, in which the mind and the
body are both at home.
* * *
We advise you to reread this text several times and to meditate carefully
on its contents. It reflects perfectly the behavior that scientists should adopt
in respect to mysticism as well as the attitude mystics should have concerning
science. Thus, your duty as a Rosicrucian is to serve as a link between
the physical and the metaphysical in such a way that the rigor of reason is
combined with the virtues of intuition and inspiration.
With best wishes for Peace Profound,
Sincerely and fraternally,
YOUR CLASS MASTER
NOTE: The symbol appearing in the lower corner of each page of this monograph is the
representation of the Urs, an Egyptian hieroglyph that means “sleep” or “rest.” It should
be noted that this hieroglyph is in the form of the headrest used by ancient
Egyptian nobles when they slept. In our Tradition, this symbol conveys
the meaning of “Peace Profound” and represents the First Degree of the
Initiate Section or, if you prefer, the First Rosicrucian Temple Degree.
11
 Concurrence (continued)
true today: “The world is as it appears to us made of things that we
cannot see at all.” And Teilhard de Chardin also observed, “Physicists,
on reaching the farthest point of their analyses, no longer know for
certain whether the structure they reach is the essence of the matter
they are studying or perhaps the reflection of their own thought.” How,
then, is this not recognized as existing evidence that spirit is in fact
an integral part of the realm of investigation of physics, just as matter
is, since there is no possible description of matter without the basic
intervention of the structural mechanism of our own spirit?
—JEAN E. CHARON (1920–1998)

Practical Application
“Whatsoever thou resolvest to do, do it quickly. Defer not till the
evening what the morning may accomplish.”—Unto Thee I Grant

In the next few days, we suggest that you consult an encyclopedia and read
what is said about the lives and works of the greatest scientists who have left
their mark on the evolution of human civilization. In the first place, you might
start with those who are mentioned in this monograph—namely, Pythagoras,
Descartes, Francis Bacon, Newton, Leibnitz, Kant, Einstein, Jeans, Eddington,
Heisenberg, Schrödinger, and Rhine. Then, if this kind of study interests
you, do the same with other eminent scientists. To give you a few examples,
such exceptional individuals as Thales, Heraclitus, Aristotle, Roger Bacon,
Paracelsus, William Harvey, Robert Boyle, Benjamin Franklin, John Dalton,
Michael Faraday, etc., deserve your full attention.
In each case you will note that the scholars who contributed most to the
evolution of science—in which science has brought to humanity the most
positive benefits—were great mystics. Some of them were members of our
Order and conducted their research by drawing their inspiration from the
Rosicrucian Égrégore. In turn, the Rosicrucian teachings were enriched by
their discoveries and by the learning they possessed in many fields. That is why
AMORC’s monographs convey a philosophy that unites science and mysticism
harmoniously. It is important that you also participate in the reunification of
those two aspects of knowledge and that you set the example of an individual
who is as interested in the laws operating in matter as in those governing the
various activities of consciousness.
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 Summary of This Monograph
After carefully reading this monograph, read the following summary. It contains
the major principles on which you are to reflect and meditate in the coming days.
If any of the points are difficult to understand, refer to the explanations given in this
monograph. Moreover, we advise you to read this summary again immediately before
your next sanctum period.

Formerly, there was no conflict between sacred and material knowledge.

The priests in charge of the Egyptian Mystery Schools were also
masters of social science. They were scribes, historians, mathematicians,
astronomers, geometricians, architects, physicians, and surgeons.
In the Middle Ages, science was compelled to serve theology. Scientists
were not free to carry out their researches. They had to conform to the
ancient biblical postulates, narrowly and literally interpreted by the
Christian Church.
Generally speaking, scientists start their researches from the observation
of poorly understood natural phenomena and from the study of all
relevant literature. From that observation and study, they derive
mathematical relationships that become natural laws if they are duly
confirmed by experience.
True scientists love and demand liberty—the liberty of access to results
obtained by their predecessors and the liberty to divulge their own
discoveries in such a way that the universal community of scientists may
solve problems too vast for a single individual.
As a guide in their personal research, mystics study the accumulated
wisdom of the ages, just as scientists study previously available methods
and facts before undertaking any experimentation. Much of the mystics’
approach is based on the intuition and inspiration that impel their progress
toward Illumination.
Materialist antagonism is directed not only against mysticism but also
against scientists engaged in reasonable and serious research on facts
which run counter to the known laws of the material world.
Mysticism has as much need of science as science has need of mysticism,
for these two areas of inquiry complement each other and strive, each in
its own way, to overcome ignorance and superstition.
Our duty as Rosicrucians is to serve as a link between the physical and
the metaphysical in such a way as to combine the rigor of reason with the
virtues of intuition and inspiration.
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 First Degree No. 2

CONCURRENCE

The quotation that we will present in concurrence with this monograph

is taken from the archives of our Order. It relates to Anaxagoras, a Greek
philosopher who lived in the fifth century BCE. He was quite interested in the
study of vibrations and was one of the first to use the word Spirit to describe
the universal energy that is the basis of matter. Even though this quotation is
written in an old-fashioned style, we are convinced that you will understand its
essential points and appreciate this journey back into time.
It is related that Anaxagoras was the first of all the Greeks to give a
system of philosophy to the public. He assumed the first principle to be the
Infinite and an Intelligence that arranges matter and composes all beings
in the world. He called this Intelligence “Spirit.” He did not believe that
Spirit had been able to make matter out of nothing, but only that It had
rearranged it. He stated that in the beginning all things were mixed together
and always remained in this confusion until some Intelligence separated
them and arranged each thing in the order that we see it. Ovid expressed
this feeling very well at the beginning of his Metamorphoses.
Anaxagoras thought that there was no vacuum in nature; that
everything was filled and that each body, no matter how tiny, was divisible
ad infinitum; thus, if an agent were subtle enough to divide the foot of a
mite sufficiently, it could obtain enough parts to fully cover one hundred
thousand million skies, without ever depleting the parts remaining to be
divided, seeing that an infinite amount would still remain. He believed that
each body was composed of small homogeneous particles; that blood,
for instance, was formed of small blood particles; water, of small water
particles; and so on with all other things. This similarity of parts he named
homoeomeria.
Nonetheless, he stated that there are no bodies in the world that are
entirely composed of homogeneous parts; that in grass, for instance, there
was flesh, blood, bones, and nerves since animals use it as nourishment;
but each body takes its name from the matter that dominates in its
composition; that, for instance, in order to call certain bodies wood or
grass, it would suffice if they were composed of a much greater number of
small wood or grass particles than anything else, and that these small wood
or grass particles should be arranged in a great number towards the surface
of this body.
—ARCHIVES OF THE ORDER
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Rosicrucian Order AMORC Initiate Section
Degree 1 Number 2

Dear Fratres and Sorores,

Although the fundamental aim of our Order is to initiate our members into
knowledge of those spiritual laws that justify the incarnation of the human
soul in a physical body, its teachings have always included the study of matter.
Too often mystical adepts were only preoccupied with spirituality and gave no
consideration to the material aspect of existence. Such a state of affairs is a pity
because, as already emphasized in the First Atrium Degree, it is impossible
to properly understand the metaphysical world if we are not familiar with our
physical environment. That is why it is important to study carefully the laws
governing the whole of material creation.
From a Rosicrucian point of view, matter forms an integral part of the
Divinity. Human beings live permanently in contact with matter because it
is necessary for their evolution. To say otherwise would be like saying that
the Universal Intelligence conceived and then created something useless.
Obviously, everything existing on the terrestrial plane has its usefulness and
constitutes a necessity for the accomplishment of the Great Work.
Thus, spiritually minded individuals who reject the importance of the
material world, even going so far as to pay no attention to their own physical
bodies, are in error. Contrary to what they imagine, their way of thinking brings
them no closer to the kingdom of heaven, but instead takes them farther away.
In connection with this, our Order has never been favorably disposed toward
asceticism, for it is through contact with our fellow humans and by facing up
to the obligations of existence that we evolve and experience the lessons that
cannot be learned when living on the fringes of society.
The First Degree of the Initiate Section is traditionally devoted to the study
of matter. We are quite aware that this study was already proposed to you in
the First Atrium Degree of the Neophyte Section, but in accordance with the
initiatory technique of our Order, we constantly return to the same subjects and
delve more deeply into them each time around. Thus you have already learned
that the material world owes its existence to a universal energy called Spirit in
the Rosicrucian teachings. However, we have only taught you the basic laws
and principles relating to the nature of this energy. From now on we must study
in more detail how it manifests, not only in material substances,
but also in the apparent space separating them. It is precisely to
this study that we shall devote ourselves throughout this First
Temple Degree.
15
Rosicrucian Order AMORC Initiate Section
Degree 1 Number 2

Before doing so, however, we wish to stress an important point. Some of

the teachings you will study during the next few months were unknown to
scientists for centuries, although they already formed part of the Knowledge
perpetuated by our Order. In that respect, they prove that the mystics of the
past were also scientists and mastered a knowledge that has long been lacking
in mainstream science. Moreover, many modern scientists are still unaware of
some of the laws that you will learn, notably concerning the subject of Spirit
vibrations. When they are not unaware of these laws, many scientists reject
them, considering them to be mere speculation. In any event, we invite you
to approach the study of this First Degree with a mental attitude that is as
open as possible and to disregard what you may have been taught previously
concerning matter and the energy of which it consists. In that way, you can
measure the value of our statements without any prejudice. Having made this
important remark, let us now begin today’s study.
SPIRIT: In the First Atrium Degree it was explained that Spirit continually
works in matter in the form of cohesion, adhesion, attraction, and repulsion.
Contrary to what most scientists claim, those four apparently distinct forces are
in fact only different manifestations of a single energy—that of Spirit.
We must not make the same mistake in this regard by confusing the effects
with the single cause producing them. Such confusion on our part would be
regrettable, as it would lead inevitably to a mistake about the origin of matter.
In other words, it would give the illusion that the terrestrial world is the scene
of countless influences constantly arising from matter itself. All material
substances—no matter whether a pebble or a planet—owe their existence to
an immaterial essence. That is why we often also insist upon the fact that the
finite arises from the infinite and that the visible emanates from the invisible.
If a majority of scientists still refuse to admit this truth, it is most often
because it would force them to recognize that the terrestrial world is the work
of a Universal Intelligence—or, in other words, God. Nonetheless, we know
that the day will come when they will be obligated to admit that this truth is
well founded. Moreover, some of them are turning towards an increasingly
spiritual explanation of the universe.
If we start from the principle that all forms of matter owe
their existence to a single energy, it follows that they differ
only in their appearance, and that such diversification is simply
16
Rosicrucian Order AMORC Initiate Section
Degree 1 Number 2

due to the fact that they do not contain the same quantity of that energy.
This means that if Spirit were to manifest itself identically in all material
substances, we would be absolutely incapable of distinguishing them. In other
words, wood, stone, glass, steel, etc., would manifest in exactly the same
way to our objective faculties. Consequently, everything forming part of our
environment would appear to us as a perfect unity, in the image of its cosmic
source. Yet we live in a multiplicity of phenomena and, because of that fact,
we are obliged to recognize that Spirit does not manifest in the same way in
all material substances. The question then arises: Why does this single energy
give birth to so many different manifestations on the material plane?
SPIRIT VIBRATIONS: In answer to that question, we must consider the very
nature of Spirit. You now know that it involves a vibratory energy—that is to
say, an energy composed of vibrations. Yet what is a vibration?
For physicists, all vibration involves a propagation of waves characterized
by a frequency, length, and amplitude that are either constant or variable. In
the Practical Application of this monograph you will find an illustration of this
definition which, although incomplete on the mystical level, is basically correct.
To illustrate what such a propagation may be, we suggest that you consider
what happens when a stone is thrown into water. We have already used that
example, but it represents perfectly the characteristics of wave motion. As
soon as the stone touches the water’s surface, it produces waves that spread
out in concentric circles from the point of impact. In this particular case, the
frequency of propagation is the number of waves that reach the edge of the
water within a second. The length of a wave is equivalent to the distance that
separates two successive waves. And the amplitude corresponds to the height
of each wave.
When we consider wave motion produced by a stone thrown onto a
surface of water, it is easily understood that the farther away the waves are
from the point of impact, the fewer they will be in number. They will also be
farther apart and lower in height—to the point when they eventually fade away.
To convince yourself of this, we suggest that you carry out the experiment
yourself when you are on the shore of a sea, pool, or lake. At that
time you will note that the more distant the source generating
the waves is, the lower the frequency and amplitude will be, and
the greater the length of the wave will be. You will also note that
17
Rosicrucian Order AMORC Initiate Section
Degree 1 Number 2

no matter what their frequency, wavelength, or amplitude may be, the waves
induce no displacement of water. To be certain of this, all you need to do is
observe the effect that they have on a cork: it will bob up and down, but it will
not change its position.
To a very large extent, the preceding remarks apply to Spirit vibrations.
In fact, Spirit vibrations are generated from an energy center situated in the
universe and are propagated across the cosmic ocean. Generally speaking, we
can say that the farther they are from that center of propagation, the lower their
frequency and amplitude will be. However, there is no comparison between
those vibrations and the waves produced when a stone is thrown onto a surface
of water. Indeed, the number of these waves does not exceed a few dozen—
not per second, but per minute. The distance separating them is at most a few
meters, and their height will not exceed a few centimeters. By comparison,
Spirit vibrations may reach billions per second, have such short wavelengths
that no scientific equipment can measure them, and may be amplified over
considerable distances. Furthermore, their propagation is not on one plane, but
covers the three dimensions of space.
The preceding explanations demonstrate the complexity of any study
involving vibrations. While it is relatively easy to observe and study wave
motions produced on the surface of a substance such as water, it is much
more difficult to obtain an accurate idea of the motions of Spirit vibrations.
As we have just pointed out, they are propagated in the three dimensions of
space, with their frequency constituting the fourth dimension. Furthermore,
although it has not yet been scientifically proved, some of them have speeds
of propagation exceeding that of light—namely, about 300,000 kilometers
(186,000 miles) per second. Beyond that speed, scientists consider that all
vibratory phenomena exceed our space-time frame of reference, thus eluding
the objective interpretation of humans.
We may even suppose that a person who succeeded in moving faster
than light would go beyond the limits of time and thus experience eternity—
that is to say, achieve a fusion between the past, present, and future. Persons
experiencing such a fusion would find themselves instantly at the
time and place of their thought. In other words, at the moment
when they thought of a specific place, they would be there in
consciousness. From a mystical point of view, they would then

18
Rosicrucian Order AMORC Initiate Section
Degree 1 Number 2

be in perfect harmony with the highest planes of Cosmic Consciousness.

Thus, we see that the study of vibrations—presumably thought to fall within
the jurisdiction of physicists—also concerns metaphysicians for, where the
material world leaves off, the world of consciousness begins, illustrating that
both are intimately linked in the Divine Plan.
We will continue our study of Spirit in the next monograph and we will
show you that its vibrations constitute keyboards ranging from cosmic rays to
the densest forms of matter. You will thus understand quite well that the energy
giving rise to everything in existence is unique in essence but multiple in its
manifestations.
With best wishes for Peace Profound,
Sincerely and fraternally,
YOUR CLASS MASTER

19
 Practical Application
“Whatsoever thou resolvest to do, do it quickly. Defer not till the
evening what the morning may accomplish.”—Unto Thee I Grant

The purpose of this diagram is to illustrate how Spirit vibrations

are propagated in space. We explained in this monograph that this
propagation occurs in the form of waves characterized by frequency,
length, and amplitude. However, there are other interesting elements
that are relevant to vibrations. That is why we are suggesting the
following major definitions that should be remembered about this
subject. Naturally, we have simplified these definitions to make
them more understandable.
• The period of a vibration (in seconds): the time elapsed before it
returns to the same position.
• The frequency of a vibration (in hertz): the number of waves
generated per second. It is obtained by the formula:
Frequency = 1/Period (F = 1/T).
• The wavelength of a vibration (in angstroms): the distance
separating two consecutive waves. It actually corresponds to the
space traversed by the vibration during a period and is obtained
by the formula:
Wavelength = Speed of light/Frequency (L = C/F).
• The amplitude of a vibration (in microns, millimeters, centimeters,
meters): height of each wave. From a physical point of view, this
height is equivalent to the maximum distance separating it from
its state of equilibrium.

20
 Summary of This Monograph
After carefully reading this monograph, read the following summary. It contains
the major principles on which you are to reflect and meditate in the coming days.
If any of the points are difficult to understand, refer to the explanations given in this
monograph. Moreover, we advise you to read this summary again immediately before
your next sanctum period.

Too often the adepts of mysticism were only preoccupied with spirituality
and gave no consideration to the material aspect of existence. Such a state
of affairs is a pity because it is impossible to properly understand the
metaphysical world if we are not familiar with our physical environment.
Our Order has never been favorably disposed toward asceticism, for
it is through contact with our fellow humans and by facing up to the
obligations of existence that we evolve and experience the lessons that
cannot be learned when living on the fringes of society.
Spirit continually works in matter in the form of cohesion, adhesion,
attraction, and repulsion. These four apparently distinct forces are only
different manifestations of a single energy—that of Spirit.
If we start from the principle that all forms of matter owe their existence
to a single energy, it follows that they differ only in their appearance, and
that such diversification is simply due to the fact that they do not contain
the same quantity of that energy.
For physicists, all vibration involves a propagation of waves characterized
by a frequency, length, and amplitude that are either constant or variable.
Spirit vibrations are generated from an energy center situated in the
universe and are propagated across the cosmic ocean. Generally speaking,
we can say that the farther they are from that center of propagation, the
lower their frequency and amplitude will be.
Although it has not yet been scientifically proved, some Spirit vibrations
have speeds of propagation exceeding that of light—namely, about
300,000 kilometers (186,000 miles) per second. Beyond that speed,
scientists consider all vibratory phenomena to exceed our space-
time frame of reference, thus eluding the objective interpretation
of humans.
We may even suppose that a person who succeeded in moving faster than
light would go beyond the limits of time and thus experience eternity—
that is to say, achieve a fusion between past, present, and future.
21
 First Degree No. 3

CONCURRENCE

Centuries ago Pythagoras declared, “In the Beginning, the Supreme Being,
the Grand Architect of the Universe, geometrized in Its Mind and created the
world by breathing on the Numbers.” Starting with that principle, the Great
Initiate studied the science of numbers and applied it to vibrations. From that
study and application he deduced laws which, even today, explain some of the
mysteries of material creation. Indeed, many of the teachings of this degree are
based on knowledge passed down to us by Pythagoras. Since that time, many
philosophers and mystics have followed in the path he opened up and seek
in this science the answers to those questions they themselves ask. Among
them, Francis Barrett, an eminent Rosicrucian of the nineteenth century, wrote
extensively about the creative power of numbers. In the following quotation
taken from his works, he explains that all Creation is a universal manifestation
of this power, which agrees perfectly with the doctrines of Pythagoras.
All things, which were first made by the nature of things in its first
age, seem to be formed by the proportion of numbers; for this was
the principal pattern in the mind of the Creator. Hence is borrowed
the number of the elements—hence the courses of times—hence the
motion of the stars, and the revolution of the heavens, and the state
of all things subsist by the uniting together of numbers. Numbers,
therefore, are endowed with great and sublime virtues. For it is no
wonder, seeing there are so many esoteric virtues in natural things,
although of manifest operations, that there should be in numbers much
greater and more mystical, and also more wonderful and efficacious;
for as much as they are more formal, more perfect, and naturally in
the celestials, not mixed with separated substances; and, lastly, having
the greatest and most simple commixtion with the ideas in the mind of
the Divine, from which they receive their proper and most efficacious
virtues; wherefore they also are of most force, and conduce most to
the obtaining of spiritual and divine gifts—as, in natural things,
elementary qualities are powerful in the transmuting of any elementary
thing. Again, all things that are, and are made, subsist by and receive
their virtue from numbers—for time consists of numbers—and all

(continued on page 31)

22
Rosicrucian Order AMORC Initiate Section
Degree 1 Number 3

Dear Fratres and Sorores,

In the previous monograph we explained that Spirit manifests in the form of
vibrations, whose waves are propagated in space according to a characteristic
frequency, wavelength, and amplitude. As these three parameters are quite
variable, it follows that there exists a multiplicity of vibratory phenomena.
For centuries the teachings of our Order have spoken of this multiplicity. Let
us add that at a time when scientists were just beginning their investigations
in this subject, Rosicrucian scholars had already listed the various vibratory
keyboards forming the Cosmic Keyboard. On pages 24 and 25 you will find
a table combining all these keyboards. We suggest that you examine it now
before continuing your studies.
THE KEYBOARDS OF SPIRIT: Certainly the word keyboard is known
to you. However, contrary to the usual meaning of the word, it can refer to
something other than musical notes played on a piano. In fact, Rosicrucians
have used it for a long time to designate the various vibratory phenomena to
which Spirit gives birth as it descends into matter. Thus, when referring to
our diagram, you will see that this energy generates a number of successive
keyboards. There are keyboards of cosmic rays, gamma rays, X-rays,
ultraviolet rays, visible colors, infrared rays, heat rays, microwaves, radio
waves, ultrasound, sound waves (including musical notes), odors, flavors,
infrasound, and finally a keyboard pertaining to matter itself. Naturally, within
each of these keyboards we find vibratory subdivisions, but there would be
little relevance in knowing them as part of our Rosicrucian work.
As you will have observed from looking at this table, the average
vibratory frequency varies considerably from one keyboard to another. To
take two extreme examples, the average vibratory frequency of cosmic rays
is many billions and billions of vibrations per second, whereas the frequency
corresponding to matter is limited to a few dozen per second. As for that which
pertains to the very essence of Spirit, it is presently impossible to define. It
is precisely the significant variation between these average frequencies that
gives rise to the various keyboards enumerated previously. Moreover, the
keyboards all interpenetrate, and each of them is an extension
of the preceding one, which explains why there is an exact
correspondence between them.

23
 Degree 1

Innumerable SPIRIT ENERGY

Rosicrucian Order

1024 – 10.. Cosmic Rays

24
AMORC

1020 – 1024 Gamma Rays

1017– 1020 X-rays

1015 – 1017 Ultraviolet

Number 3
Initiate Section
 1014 Visible Light (7-color spectrum)
Degree 1

1012 – 1014 Infrared

Rosicrucian Order

1011 – 1012 Heat

1011 – 1013 Microwaves

104 – 1011 Radio Waves

25
AMORC

104 Ultrasound

101 – 104 Sound Waves (7 notes of the scale)

Odors
1
10 Flavors

Infrasound
Matter
Vibrations per second Earth
Number 3
Initiate Section
Rosicrucian Order AMORC Initiate Section
Degree 1 Number 3

We shall have the opportunity to return to this point in future degrees, as it

is the source of some interesting experiments on the physical and metaphysical
levels. What is most important right now is that you should have a clear
understanding that the great phenomena confronting humanity result only from
the fact that the vibrations causing such phenomena do not possess the same
frequency. Rather, all of them owe their existence to Spirit—an energy that is
in essence identical to itself.
There is a simple experiment that illustrates what we have just explained.
Unfortunately, despite its simplicity, it can only be carried out properly in a
laboratory because certain equipment is required. However, we can describe
the experiment so that you will be able to visualize it. John Dalton, an eminent
Rosicrucian of the nineteenth century, demonstrated it for the first time and
provided the experimental proof of what he had learned from the teachings
of our Order. By means of a fairly complex mechanism, he had succeeded
in making a steel ball turn on its own axis. When the speed of rotation was
relatively slow, observing the ball posed no problem. Yet as the ball was made
to spin ever faster, a moment came when its contours were no longer visible.
And, then, there came a point when the motion was so rapid that a sound was
emitted. When the ball’s speed of rotation was further increased, the sound
became louder and increasingly shrill, and the steel itself took on a reddish
glow. At the maximum speed it was mechanically possible to spin the ball,
it was noted that heat was generated in its immediate vicinity. According to
Dalton, an infinitely more rapid rotation would have made the ball invisible
and then would have caused its disintegration.
It has been scientifically proved that any movement applied to a material
body causes an increase in its vibratory frequency. Thus, turning a steel
ball at an ever greater speed alters the rhythm of its vibrations and causes a
transmutation of its material structure. Since Spirit is found as the basis for that
transmutation, the effects obtained necessarily follow the ascending order of
the keyboards previously mentioned.
The experiment we have just described is significant, because it confirms
the fact that there is no boundary, nor even any gap, between the
keyboards of Spirit. To use an analogy, they are like different
landings of the same staircase. In other words, they are on
increasingly higher levels, but form part of the same whole. That

26
Rosicrucian Order AMORC Initiate Section
Degree 1 Number 3

is why it is impossible to understand completely the nature of these keyboards

if they are studied separately.
For a long time, science has tended to partition off and differentiate its
fields of study. This partitioning and differentiating has resulted in scientific
specialization, and thus in the last few decades astronomers, atomic scientists,
physicists, electronics engineers, electricians, chemists, biologists, zoologists,
etc., have worked in their own special field. However, in recent years we
must recognize that a great effort of reunification has been undertaken and
that interdisciplinary researches are now proliferating. This change has come
about because an increasing number of scientists became aware that the
phenomena they study are only different manifestations of a single energy.
Such a realization is a credit to scientists and will contribute to speeding up the
progress of their discoveries.
THE DUAL POLARITY OF VIBRATIONS: No matter what keyboard is
being observed, the vibrations of Spirit show a distinctive feature—namely,
their dual polarity—that has not yet been fully accepted by mainstream
science. For centuries, the Rosicrucian teachings have specified that positive
and negative vibrations exist. This fact should not be surprising, since we have
insisted on the fact from the beginning of your Rosicrucian studies that duality
is a fundamental law of Creation.
From what we know, Pythagoras was especially intrigued by the way this
law applied in matter. Being convinced that two types of vibrations existed of
necessity, he used the science of numbers to demonstrate his convictions. In so
doing, he used the numerical properties of the number 9, making this number
the key that enabled him to establish their polarity. To determine whether a
vibration was even or odd, he took its vibratory frequency and subtracted the
largest multiple of 9 that it contained. When the difference obtained was an
even number, he deduced that the corresponding vibration was positive. When
this difference was odd, he considered it to be negative.
We will now consider two simple examples so that you may clearly
understand how Pythagoras applied the number 9 to Spirit vibrations. Let
us take a vibration with the vibratory frequency of 372. The
greatest multiple of 9 contained in this number is 369 (41
x 9). If we subtract 369 from 372, we get 372 – 369 = 3. The
number 3 is odd, so it follows that the vibration with a frequency

27
Rosicrucian Order AMORC Initiate Section
Degree 1 Number 3

of 372 is negative. Let us take another example and try to establish whether
the vibration with the frequency of 875 is positive or negative. The greatest
multiple of 9 contained in 875 is 873 (97 x 9). Now 875 – 873 = 2, an even
number. Consequently, according to Pythagorean science, the vibration with
the frequency of 875 is positive.
Pythagoras used a second method to determine whether a vibration was
positive or negative. In fact, as you will see, it is a simplification of the one
we have just explained. This second method consisted simply of making the
theosophical reduction of the vibratory frequency concerned. If this reduction
gave an even number, the corresponding vibration was positive. In the contrary
case, it was negative. Let us take the two previous examples to illustrate this.
By theosophical reduction, 372 = 3 + 7 + 2 = 12 = 1 + 2 = 3. Thus, we again
obtain the number 3, which, being odd, confers a negative polarity to the
vibration with the frequency of 372. If we apply this method to the vibration
with the frequency of 875, we get 8 + 7 + 5 = 20 = 2 + 0 = 2. The number 2 is
even, so the corresponding vibration is positive. Thus we succeed in arriving at
the same answer as before.
As you can see, the knowledge possessed by the ancient philosophers
was truly remarkable. In this connection, the many laws that scientists
have discovered in our age are in fact only rediscoveries, as these laws
were already known by mystics of the past. Of course, these mystics did
not always have the technical means to prove their theories, but the cultural
and spiritual heritage they transmitted to us over the centuries continues
to remain the basis of our present-day knowledge. Therefore, we must be
grateful to them and pursue wisely the work they did so long ago to serve
humanity and deliver it from ignorance.
With best wishes for Peace Profound,
Sincerely and fraternally,
YOUR CLASS MASTER

28
 Practical Application
“Whatsoever thou resolvest to do, do it quickly. Defer not till the
evening what the morning may accomplish.”—Unto Thee I Grant

In the practical application of this monograph we suggest that, by using

the second of the two methods explained to you today, you define whether the
following vibrations are positive or negative. An example is given immediately
below. (Please note: in theological reduction 9 = 0.)

Vibration with a frequency of 219: 219 = 2 + 1 + 9 = 12 = 1 + 2 = 3

Negative Vibration
Vibration with a frequency of 362:
Vibration
Vibration with a frequency of 1, 591:
Vibration
Vibration with a frequency of 38, 985:
Vibration
Vibration with a frequency of 793, 832, 121:
Vibration
Vibration with a frequency of 282, 428, 652, 392:
Vibration

29
 Summary of This Monograph
After carefully reading this monograph, read the following summary. It contains
the major principles on which you are to reflect and meditate in the coming days.
If any of the points are difficult to understand, refer to the explanations given in this
monograph. Moreover, we advise you to read this summary again immediately before
your next sanctum period.

At a time when scientists were just beginning their investigations in the

realm of vibrations, Rosicrucian scholars had already listed the various
vibratory keyboards that form the Cosmic Keyboard.
The average vibratory frequency varies considerably from one keyboard
to another. To take two extreme examples, the average vibratory frequency
of cosmic rays is approximately many billions and billions of vibrations
per second, whereas the frequency corresponding to matter is limited to a
few dozen per second. As for that which is appropriate to the very essence
of Spirit, it is presently impossible to define.
There is no boundary, nor even any gap, between the keyboards of Spirit.
To use an analogy, they are like different landings of the same staircase.
In other words, they are on increasingly higher levels, but form part of the
same whole.
Today, an increasing number of scientists are aware that the phenomena
they study are only different manifestations of a single energy. Such a
realization is a credit to scientists and will contribute to speeding up the
progress of their discoveries.
The Rosicrucian teachings have specified that positive and negative
vibrations exist. In accordance with Pythagorean science, these two sorts
of vibrations are determined by a frequency whose theosophical reduction
provides either an even or odd number.
Many laws that scientists have discovered in our age are in fact only
rediscoveries, as these laws were already known by mystics of the past.
Because of that, we must be grateful to them and pursue wisely the work
they did so long ago to serve humanity and deliver it from ignorance.

30
 Concurrence (continued)
motion and action, and all things which are subject to time and motion.
Harmony, also, and voices have their power by and consist of numbers
and their proportions; and the proportions arising from numbers do,
by lines and points, make characters and figures; and these are proper
to magical operations—the middle, which is between both, being
appropriated by declining to the extremes, as in the use of letters.
—FRANCIS BARRETT (nineteenth century)

31
 Consecrated to truth
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